an epistle of publius lentulus written to the senat and people of rome concerning the true description, and portraiture of iesus christ, gathered out of an old manuscript booke, in the library of the college of brasennose in oxford. lentulus, publius. this text is an enriched version of the tcp digital transcription a47703 of text r41369 in the english short title catalog (wing l1095c). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 2 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a47703 wing l1095c estc r41369 31355199 ocm 31355199 110345 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47703) transcribed from: (early english books online ; image set 110345) images scanned from microfilm: (early english books, 1641-1700 ; 1744:8) an epistle of publius lentulus written to the senat and people of rome concerning the true description, and portraiture of iesus christ, gathered out of an old manuscript booke, in the library of the college of brasennose in oxford. lentulus, publius. 1 sheet ([1] p.). s.n., [london : 1650?] place and date of publication from wing (2nd ed.) imperfect: stained. reproduction of original in the british library. eng jesus christ -historicity. broadsides -london (england) -17th century. a47703 r41369 (wing l1095c). civilwar no an epistle of pvblivs lentvlvs vvritten to the senat and people of rome, concerning the true description, and portraiture of iesus christ, g lentulus, publius 1650 400 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-11 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-03 mona logarbo sampled and proofread 2008-03 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion an epitle of pvblives lentvlvs vvritten to the senat and people of rome , concerning the true description , and portraiture of jesuschrist , gathered out of an old nanuscript booke , in the library of the college of brasennose in oxford . in the time of octavius cesar ; when it was accustomed that those who were gouernours of provinces , and countries vnder the senate , and people of rome , did certefie the senators who were at rome of all strange events , and novelties , which happened in their severall countries , and climats of the world : publius lentulus at that time , being in iuric the gouernour ouer that country , wrot vnto the senate and people of rome in these words . there arised in my time , and yet there is a man of great power and vertue , whose name is jesus christ , who is called the prophet of the truth : and of his disciples is called the sonne of god : hee raiseth vp the dead , and healeth maladies , and diseases of the people , he is of stature tale , and comely , of countenance graue , whom who so beholdeth cannot but loue , & withal feare him , his haires are of the colour of a ripe filbird , plaine and smooth almost to the eares , from the eares curled and somewhat paler , and brighter of colour ; from the shoulders tost and carried with the wind , being divided in the midst of the head after the manner of the nazarits : his forehead smooth and passing faire , his face without any the least staine , or wrincle , beautified with a moderate ruddinesse , his nose and mouth very well proportioned , hauing his beard full and copious , of the same colour with his haires not very long , but forked in the midst , his looke quick and cheerefull , his eies shining & cleere : he is merry but with modestie , and gravity , whom never any man knewe to laugh , but often to weepcin reproofe he is terrible , in admonishing milde , his hands and armes comely to behold , in talke sober , distinct , and modest , beautifull , faire , aboue others the fonnes of men . farewell a brief remembrancer, or, the right improvement of christ's birth-day. t. c. 1672 approx. 8 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). b01939 wing c128a interim tract supplement guide c.20.f.4[178] 99885020 ocm99885020 182847 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. b01939) transcribed from: (early english books online ; image set 182847) images scanned from microfilm: (early english books; tract supplement ; a4:2[179]) a brief remembrancer, or, the right improvement of christ's birth-day. t. c. 1 sheet ([1] p.). printed by e.t. and r.h. for william miller at the gilded acorn in s. pauls church-yard, near the little north door, london, : 16[72]. signed: collected by t.c. "licensed and entred [sic] according to order." verse: "the glorious day doth now begin to dawn ..." imperfect: cropped at foot affecting imprint; date of publication suggested by wing. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -poetry -early works to 1800. christmas -poetry -early works to 1800. 2008-03 tcp assigned for keying and markup 2008-05 spi global keyed and coded from proquest page images 2008-06 john pas sampled and proofread 2008-06 john pas text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a brief remembrancer , or , the right improvement of christ's birth-day . the glorious day doth now begin to dawn ; now is the curtain of thick darkness drawn : now doth the lord of all things condescend to take up in a stable , and be pen'd within a dirty manger : now thou' rt blest ignorant inn with this most glorious guest . and now the saviour of the world 's reveal'd from heaven to shepherds watching in the field . the glory of an angel did surround them : the glory was so great , it did confound them . fear not , said he , perceiving them afraid , fear not all , be not at all dismay'd : 't is joyful tydings that i come to bring , this day is born your sav'our and your king ; in bethlehem you 'l find it as i said , the babe's wrapt up , and in a manger laid . and hardly had the angel made an end , but there whole quires of angels did attend that king with hallelujahs to adore , that sitteth on the throne for evermore . glory to god on high , peace on the earth , good will to men they sung with holy mirth . then ran the shepherds to the town , and saw mary and joseph , and the babe in straw . they fill'd the town with fame ; and their relation fill'd all that heard the same with admiration . but mary pondr'd all things in her heart : and they with joy and praise to god depart . him at the time prefixt they circumcis'd , naming him jesus , as they were advis'd . some five weeks after that , his parents went up to jerusalem him to present . now while they were i' th' temple , came to them old upright simeon of jerusalem . who by the spirit had been certifi'd of seeing god's anoynted , ere de dy'd . fill'd with the holy ghost he came in hast , and in his arms that holy child embrac'd . now let thy servant lord ( said he ) decease according to thy holy word in peace ; for i have seen the thing i waited for , now i have seen my lord my saviour . anna , a proph'tess also thither came to render praise and glory to his name , affirming jesus to be christ , to them that waited for him at jerusalem . the wise-men from the east enquire for one born amongst them to sit on judah's throne : we 've seen said they the star of your great king , and came to worship with our offering . herod's amaz'd with this strange suddain news , with all the learned rabbies of the jews : and having askt the hebrew doctors , where messiah should be born ? 't was made appear that beth'lem was the place : from bethlehem micah sends forth this ruler over them . then herod , after private conference about the star's appearing , sent them thence : desiring them to search and find him out , then to return , and tell him where about . but warn'd of god to flee the tyrant , they returned home again another way . but seeing he was mockt , in cursed fury resolves the death of every child in jury . but the all-piercing eye this secret views , and unto joseph swiftly sends the news . up ( said the angel ) take the child , and 's mother ; this place is not secure , go seek another . herod hath murd'rous thoughts , his rage is stir'd , go dwell in egypt , till i bring you word . joseph obey'd , and there he stay'd , till thence god call'd his son , as he had done long since . christ's four houses . his first house was the blessed virgin 's womb ; the next a cratch , the third a cross , the fourth a tomb. we often read our blessed saviour wept ; but never laught , and seldom that he slept : ah sure his heavy eyes did wake and weep for us that sin , so oft , in mirth and sleep . o thou that wert the king of heav'n and earth , how mean was thy attendance at thy birth ! a manger was thy cradle , and a stable thy privy chamber , marys knees thy table . thieves were thy courtiers , & the cross thy throne . thy dyet gall ; a wreath of thorns thy crown ; all this the king of glory endur'd and more , to make us kings that rebels were before . faith in this jesus is the substance of things not seen , and the evidence of things hoped for : by which faith abel offered , enoch was translated , noah warned and prepared an ark , to the saving of him , and his condemning the world ; abraham by this faith , when called obeyed , and was a sojourner in the land of promise ; through faith sarah conceived when she was past age ; after this abraham being tryed offered up isaac ; by faith isaac blessed jacob and esau concerning things to come ; by faith jacob when he was dying blessed the sons of joseph ; by faith joseph when he dyed made mention of the departure of israel out of egypt . by faith moses when he was born , was hid , and at age refused to be called the son of king pharaoh's daughter , rather chusing to suffer affliction with god's israel in affliction ; for the esteem of the reproach of christ , he forsook egypt , kept the passeover , passed through the red sea. by faith the walls of jericho fell , and rahab the harlot by faith escaped . faith upheld gideon , barak , sampson , jephtha , david , samuel , and the prophets , who through faith subdued kingdoms , obtained promises , stopped the mouths of lions , quenched the violence of fire , &c. women received their dead raised to life , others were tortured , others tryed with cruel mockings and scourgings , others were stoned , sawn asunder , tempted , slain with the sword ; and others wandred about in sheep-skins and goat-skins being destitute , afflicted , tormented , of whom the world was not worthy ; they wandred in desarts , and in mountains , and in dens and caves of the earth , and these all obtained a good report through faith in this jesus . let the perished unbelieving israelites mind you of infidelity , and the condition of faln angels reserved in chains awake you , the suffering sodomites in eternal fire affright you to leave off these spots of feeding without fear , of drinking without measure : foam not out your own shame ; leave off ungodly deedes , hard speeches , rash censures ; mock not at piety , but hate the garment spotted by the flesh ; oh all you that pretend to keep christ's time and to observe christ's day , be in love with christ's wayes and worship , which is in spirit and truth . collected by t. c. reader , there is lately extant divine examples of god's severe judgments upon sabbath-breakers in their unlawsul sports , collected out of several divine subjects , viz , mr. h. b. mr. beard , and the practice of piety : a fit monument for our present times , &c. licensed and entred according to order london printed by e. t. and r. h. for william miller at the gilded acorn in s. pauls church-yard , near the little north door . 167● the familie of david for the sonnes of the kingdome, vvith a chronicle vnto the redemtion [sic]. broughton, hugh, 1549-1612. 1605 approx. 13 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-09 (eebo-tcp phase 1). a67923 stc 3867.5 estc s3788 33150978 ocm 33150978 17264 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a67923) transcribed from: (early english books online ; image set 17264) images scanned from microfilm: (early english books, 1475-1640 ; 1872:17) the familie of david for the sonnes of the kingdome, vvith a chronicle vnto the redemtion [sic]. broughton, hugh, 1549-1612. [16] p. by zacharias heyns, printed at amstelredam a city of marchandise knowen vnto india and all limites of the earth : 1605. title and imprint also printed in hebrew characters. hebrew title romanized: mishpaḥat daṿid ʻal bene hamalkhut ʻim seder ʻolam ʻad geʼulat [yoshve tekhel kedem?] berit hamashiaḥ. parallel texts, english on recto and hebrew on verso, reading right to left. signatures: [a]⁴, b⁴. reproduction of original in: bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -genealogy -early works to 1800. judaism -controversial literature -early works to 1800. 2003-03 tcp assigned for keying and markup 2003-04 apex covantage keyed and coded from proquest page images 2003-06 olivia bottum sampled and proofread 2003-06 olivia bottum text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the familie of david , for the sonnes of the kingdome , vvith a chronicle vnto the redemtion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 printed at amstelredam a city of marchandise knowen vnto india and all limites of the earth by zacharias heyns . 1605. to the renovvned in ievvish learning , abraham rvben archisynagoge in constantinople , vvordes of peace and truth , famovs sir , i promised to shevv you the vvays of our favth largely , vvhen the king of scotland should be king of england . the day is come , and vvhat i longed for i haue seene . and novv i vvil declare in print what i did before in vvriting . and i vvil beginn from the house of dauid , and the chronicle for herein the heart of the most is deceyved and wandereth . aftervvards ( if god wil , ) i vvil shevv the joynctes of al the holy bible , and the superfluity of the thalmud . god giue you knowledge for dauids house : where the sonnes of salomon fayle : and vvhere the seede of nathan his brother doth come hey●e to the kingdome . in iechonias solomons seede fayleth : according to the vvord of the eternall , by ieremy both of iehoiachim and iechonias , of iehoiakim thus speaketh god. he shall haue none to sitt vppon the throne of dauid ▪ and of iehoiachin thus sayth the eternall : o earth earth , earth heare the vvord of the eternal ▪ vvrite this man childles : a man that shall not prosper in his dayes . for none shall euer prosper of his seede : to sitt vppon the throne of dauid ; and to rule in iudah ; this is the oath of god vvhich is neuer called back by no repentance : as the repentance of moses could not call back gods oath for his going into the land of chanan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and now i will shew you the tvvo houses of dauid vnto the captiuity in the one table , and in the second , vnto the redemption . dauid . salomon . nathan , roboam . mattatha abia. mainan . asa. melea , iosaphat . eliakim ioram . ionan . ochozias . ioseph . ioas. iudah . amasias . symeon ozias . leuj . ioatham . matthat . achaz . iorim . ezekias eliezer . manasses . iose. amon. er. iosias . elmodad . ioakim . cosam iechonias . addj.   melchj .   nerj ,   salathiel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obseruationes vpon the destruction of the kingdome . in the begining of the captiuitie before the death of iehoiakim nabucadnezar saw a great image resēblinge the kingdomes of the heathen : as babel , and paras , & alexanders house , and the kingdomes of his princes which reigned in egypt , and in the north also christ was sene as a stone cut out without handes , which smote the image vpon the legges of iron and clay , and brused them : and they became as chaff frō a barne flore , and the winde toke them away and no place was found for thē : and the stone which stroke the image became a great mountain and filled all the earth . both true is the vision and the exposition is sure , and as the holy ghost seauen times expoundeth † these kinges , the kinges that persecuted , so he recordeth the familie of christ by nathan his ancestor , from salathiel and zorobabel ( whom the kinges of babel robbed ) in two houses of zerobbabel whose name was in babel , glad-in-sorow bicause he was glad in sorow , and beleued ( ier. 51. ) till zaru ( they , fanned ) babel , as chaff frō corne , and bel-she-azar . 1. bel l. of store , became bel a fyer of sorow : and fire ate him vp : so his sonnes had two names : mesullam was called abihud ; and ananias , rhesa ; and these were persecuted by the kinges of elam , and iauah , the house of alexander , and the house , of ptolomy in egypt : also by the house of seleucus in the northe : he reigned ouer 72. kingdomes . and the same yere that christ iehoua our righteousnes was borne in beth-lechē now the romane had bestript them from al kingdomes vnder heauē : and the kingdome of heaue which cannot be corrupted , was knowen : and from the east persian wisemen came to ierusalem to worship christ and to kisse the sonne , in whom all that trust are happy . and this is his family , zorobabel , s. of salathiel . abiud or mesullam rhesa , or ananias eliakim ▪ iohanna . azor iudah . sadoc ioseph . achim . semej elihud . mattathias ▪ eleazer . mahath . matthan . nagge . iacob . chesli . ioseph : the husband of mary , the mother of christ : therfore he is called the sonne of ely the father of mary . nachum .   amos.   mattathias .   ioseph .   ianna .   melcj ,   leuj .   matthat .   ely.   mary .   iesus . and this is the name vvherby they shall call him : iehoua our righteousnes ier 23. and 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and novv , remember the dayes of old consider the yeres of all generations . from adam vnto tharaes departure to paradise are 2083. yeres . and the lord toke thara to him before abraham went forth vnto the lād of chanaan . this shineth cleare by the plain nes of the text . and philo of alexandria is a witnes , in peregrinat : fol 284 , and bresith rabba vpon gen . also the holy ghost in the new testament , in the actes of the apostles . and abraham was seauenty fiue yeres old when his father died at 205. and he begate abraham at 130. as adam at that age begate seth , & iacob , at that age , went into egypt . so god dealeth in wonderfull sort , for ease to our remembrance in matters of like dignity . and al is settled , & the order goodly , & there is nothing croked or writhen of all this : behold it , we haue serched it heare , it and know for thy good . and hitherto the yeres are fastened together . the number of the yeares is sealed sure : they touch one another , & no spirit can come betwixt them , they cleaue one to an other , they hold fast & will not be separated . also these be equally sure . presently after ●hara went to the paradise of god , the lord sayd vnto abraham , goe thou &c & all families of the earth shal be blessed in thee : meaning in christ , the iust king , & king of peace & sacrificer for euer after the order of melchisedek . now then conceaue the worde & perceaue that which the eye may see from the calling of abraham , vnto the passeover kept in aegypt , are 430. yeres . so the seuenty interpreters ex pound . ex 12. 40. and the thalmud ierusalemy in megila . also these times folowing are past al doubt : in the 480. yere after the children of israel left aegypt , salomon built an house to the lord. now the dayes that salomon reigned at ierusalem over all israel were 40. yeres . at theyr end the yeres of the world were 3029. the siluer chayne will not be loosed : & the golden revolution of time will not be brokē of : and the bucket of the holy spring will not be burst , nor the wheele duly turning the heauens wil be rent at the cisterne of the story house , for any whit of these times . now come & see the yeres of the kingdome of iudah . the sin of israel was fastened to their head 390. yeres . for here many agree , iewes & christians . and these wordes hath don isaak barbinel vpon ezek. 4. it is well knowen that since the time that the kingdomes were devided they reigned in iuda from roboam vnto the destruction of the temple 390. yeres exactly , according to the testimony of the scriptures . and vnto the same effect it is sayd in cabala of dauid ben ▪ abraham , the tēple stood 427. yeres . subduct thence the 37 of salomons kingdome , & there remayne 390. for the kingdome of asa. and many of vs christianes haue in tables set forth lernedly this iust summe with all the particulars . so the yeres of the world before the destruction of the temple amount vnto 3418. and then there had passed 18. of babels 70. adde 52. & you shal come vnto the end of the transmigration in 3470 and this place maketh an end of reckoning by the date of earthly kinges . now israel wold not beleaue that all was vanity vnder the sunne , vntill they saw the kingdome of salomon spent & rent vp : also they saw the kinges of babel how they came to nought in a moment , ended , wasted with horronr . and now men of sagenes wold cōsider , & pereccaue , and beleve , that the kingdome of christ is a kingdome of the world to come . and the angel gabriel is sent from heauen , to shew the time of this kingodme vnto daniel full of grace . he sone told cyrus the sone of great sem , & told darius s. of iapheth when god wold persuade iapheth to dwel in the house of sē . also all their king domes had heard of this mattter that a king should be manifested at ierusalem which should rule from sea to sea , & from the riuer to the endes of the earth : & the time was prefixed , to be 490 , yeres , from the decree of cyrus to restore & build ierusalem . and the begining of this time had sene the fall of babel , the house of nemrod , likewise the mouth of lions was stopped , & a decree vvas published to worship daniels god , & this decree did darius the sonne of iapheth publish . cyrus also , his felow in kingdome , published in letters patentes , the god of heauen , & his people , & theire returne to ierusalem , & the building of the tem ple. in the same sort , iuda loved ierusalem , & left the land of the north for mount sion . all these poinctes renowmed the beginning of the time whence rekoning should be taken , for the kingdome shewed by the angel gabriel . but the end was more honored fiō god by the death of messias : when he powred out his soule a sacrfice for sin and darkened the sun at none day : & the earth trembled & quaked : & they who slept in the dust of the earth awaked : & christ arose the third day : who 40. dayes viewed the assemblies of the faithfull : & was taken vp into heauen : & at pentecost , he sent downe to his disciples a fierie law : whe reby the fishers of galilie spake eloquently in all tongues . their writinges testify , thatin the tōgue of iauan they passed all the dwellers in the isles of elisa , & the vvord of god nedeth not mortal mans testimonie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the most noble lady , our gracious queene anne . from the citie ( most gracious queene ) of constantin , son to brettish helen , a very lerned iew wrotte vnto britanie to haue hebrew instruction of christianiiie . and i haue in a litle book comprised for him in few wordes , the greatest matters to stay , christianes in there groundes : & to stay iewes from longer misbeliefe . and this part , in ebrem & english for english matrones , i commend , with all that shall come such fro me , to your graces care & charges . as you are engraffed into the nobilitie of helens house , the spirituall , reparing of her sonnes towne is a kind of debt layd vpon our nation : and none in the world be so likely to driue thence the turk , as your maiesties familie may be thought : layng the gospell , as constantin did , the foundation of all successe , & teacing the east to take a better gouvernour . your graces most humble hvgh brovghton ▪ notes, typically marginal, from the original text notes for div a67923-e870 in the book of the gracious man , the kernell of christianity containing a short, yet full summe of our communion with christ. by francis peck mr of arts, minister of the word and pastor at hartford. imprimatur iohn downame. peck, francis, d. 1651. this text is an enriched version of the tcp digital transcription a53922 of text r216923 in the english short title catalog (wing p1033). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 19 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a53922 wing p1033 estc r216923 99828636 99828636 33067 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53922) transcribed from: (early english books online ; image set 33067) images scanned from microfilm: (early english books, 1641-1700 ; 1956:9) the kernell of christianity containing a short, yet full summe of our communion with christ. by francis peck mr of arts, minister of the word and pastor at hartford. imprimatur iohn downame. peck, francis, d. 1651. [2], 14 p. printed by g.m. for iohn bellamy, at the signe of the three golden-lyons near the royall-exchange, london : 1646. reproduction of the original in the bodleian library. eng jesus christ -devotional literature -early works to 1800. christianity -early works to 1800. a53922 r216923 (wing p1033). civilwar no the kernell of christianity: containing a short, yet full summe of our communion with christ. by francis peck mr of arts, minister of the wo peck, francis 1646 3108 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2000-00 tcp assigned for keying and markup 2001-10 apex covantage keyed and coded from proquest page images 2001-11 tcp staff (michigan) sampled and proofread 2001-11 tcp staff (michigan) text and markup reviewed and edited 2001-12 pfs batch review (qc) and xml conversion the kernell of christianity : containing a short , yet fvll summe of our communion with christ . by francis peck mr of arts , minister of the word and pastor at hartford . imprimatur iohn downam . london , printed by g. m. for iohn bellamy , at the signe of the three golden-lyons near the royall-exchange , 1646. the kernell of christianity . what is every one bound to know that looks to be saved ? a. two things . 1. something concerning god . 2. something concerning man . q. what ought you to know and beleeve concerning god ? a. that there is own most glorious god . deut. 6. 4. exod. 33. 18. q. how doth it appear that god is so glorious ? a. in four particulars . 1. in his essence , which is incomprehensible . 2. in his attributes , which are those divine perfections whereby he makes himself known to us , which attributes are not qualities in god , but nature . gods justice is god himself , and gods power is god himself , &c. 3. in his persons , which are three . 1. the father begetting . 2. the sonne begotten . 3. the holy ghost proceeding . 1. the father 2. the sonne 3. the holy ghost is glorious in regard of election . redemption . application . 1. the father 2. the sonne 3. the holy ghost is glorious in choosing the house . purchasing the house . dwelling in the house . that is in the heart of a poor sinner . 4. in his works . q. what are those ? a. 1. his decrees of election . reprobation . 2. his works of creation . providence . q. what ought you to know and beleeve concerning his work of creation ? a. that this one glorious god made all things of nothing in six dayes in excellent order and very good . heb. 11. 3. exod. 20. 11. gen. 1. 21. q. what ought you to know and beleeve concerning the work of providence ? a. that this one glorious god , wisely ordereth , governeth , and disposeth of all things , even to the least circumstance , mat. 6. 26. &c. and 10. 29 , 30. q. what ought you to know and beleeve concerning man ? a. these six things following : 1. what was the glorious , and happy condition of man by creation . 2. what that miserable , and lamentable estate is , that man is now fallen into . 3. what jesus christ is , the onely means of deliverance out of this estate . 4. what faith is , the only means of applying christ , and how it is wrought in the soul . 5. what that happy estate is , that every man that is in christ by faith , is brought unto . 6. what kinde of thankfulnesse , and life it is , that god requires of all them that be in this estate by christ . q what are you to know concerning the glorious condition of man by creation ? a. god created all man-kind in his own image . q. wherein did the image of god consist ? a. in perfect knowledge , righteousnesse and holinesse . col. 3. 10. ephes. 4. 24. q. man being created in a most happy condition , wherein did his happinesse consist ? a. in two things espycially : 1. his understanding was full of divine knowledge of the whole minde of god . 2. his will and affections were fully conformable to gods will . q. wherein did mans happinesse further consist ? a. in five things : 1. he was in favour with god . 2. he had familiar communion with god . 3. he felt unspeakable joy arising from this communion . 4. he had dominion over all inferior creatures . 5. he was immortall , and should never have tasted of death , if he had not fallen by sinne . q. doth this any way concern us ? a. yes ; his estate was ours in him ; we being then in his loyns . q. what learn you by this ? a. three things : 1. to lament and bewaile the losse of this condition by sinne . 2. that i ought to labour to get this image of god repaired in me . 3. that i ought not to be ashamed of holynesse , nor to content my self with some small measures of it , much lesse to hate it , as profane persons and dissembling hypocrites doe . q. what is that miserable and lamentable estate that man is now fallen into ? a. his misery now appears in four things . 1. in his birth : he is borne dead in sinne and so void of all good , and full of all evil , and so a child of wrath . ephes. 2. 1 , 2 , 3 , 4. rom. 1. 29. 2. in his life : whatsoever he doth is sinne in gods sight . tit. 1. 15. god and all creatures are his enemies . psal. 5. 5. iob 5. 23. he remains abondslave of satan till god convert him . act. 16. 18. and hangs by the twine-thred of life every moment ready to drop into hell . 3. in his death : then comes an end of all his hopes , and pleasures , and the beginning of all his woes and sorrowes . 4. after death : first comes his particular judgement . heb. 9. 27. after this followes his generall judgement , when that terrible sentence , 15. and the 41. ver. shall be pressed upon him . after this followes the execution , wherein the vialls of gods fierce wrath are powred out upon his soul and body , which fire shall never be quenched . q. wherein doth the aggraration of this wofull estate of man by nature appear ? a. in three particulars : 1. he knowes not his misery . rev. 3. 17. 2. he is not affected with it , though he should know it . rom. 2. 5. 3. he is unable of himself to come out of it , though he should both know it , and be affected with it . rom. 5. 6. q. what learn you from hence ? a. i learn that gods wrath against sinne , and sinnefull man ( remaining in this condition ) is very great . q. how great is it ? a. so great that nothing ( without christ ) but eternall death of body and soul in the cverlasting torments of hell can satisfie gods just displeasure . gal. 3. 10. q. is it best now to see your miserable condition by nature , and to feel this wrath of god , and mourn under it while there is hope , and means to come out of it , or to stay till the gate of grace be shut , and god snatches the soul from all hope , and means by death ? a. it 's farre better to see it , and to mourn under it now . q. how , and why must a man see and feel himself under this wrath and misery ? a. 1. every man must see that he is under gods wrath for the present , else he will never seek to christ to bear it for him . 2. man must see what this fearfull wrath of god is , that is now piled against him ; else he will never prize christ to deliver him out of it . 3. all men must see that this wrath is ready to light on them every moment in the full measure of it ; else they will deferre their returne till hereafter . 4. a man must see he is bound hand and foot in the chains of his sinnes , and cannot come from under them , nor lay hold of christ to help him out of them ; else he will presume he hath received christ when he hath not , q. what is to be known of every one concerning iesus christ , the only means of deliverance out of this estate ? a. these four things : 1. what his person is , namely , both god and man united into one person which is , jesus christ . 2. what his love is towards man , namely past understanding . ephes. 3. 18 , 19. 3. what his offices are , which are these three . 1. his priestly office , whereby he offered himself for his church . heb. 7. 27. 2. his propheticall office , whereby he teacheth his church . act. 3. 22. 3. his kingly office , whereby he rules his church . psal. 2. 6. 4. how he delivers those , whom he purposeth to save , namely by being made sinne , and curse and righteousnesse for them . 2 cor. 5. 21. gal. 3. 13. 1 cor. 1. 30. q. what learn you from hence ? a. i learn that all my sinnefull duties , no nor my death , cannot pacifie gods wrath , and deliver me from it : it is done only by the perfect righteousnes and death of jesus christ . q. how may we come to get this christ to doe all for us ? a. by receiving him by faith . ioh. 1. 12. q. when may a man without presumption receive christ as his own ? a. 1. when the poor soul is so weary , and heavy laden with the apprehension of sinne , and wrath that it cannot live without christ . mat. 11. 28 , 29. 2. when the poor sinner is so out of love with himself , that he is content to part with all sinne for christ . isa. 55. 7. 3. when the poor sinner receives christ to that end that god the father offers him , namely to be his priest , prophet , and king . q. how may a man come to receive christ ? can man create faith in himself to receive him , or must the lord by an infinite almighty power work it in him ? a. the lord must create faith in him by his almighty power . ephes. 1. 19. q. what is to be known concerning faith , the only means of applying christ ? a. two things 1. what faith is . 2. how it is wrought in the soul . q. what is faith ? a. it is a speciall grace of god , whereby an humbled sinner feeling himself unable to beleeve , is drawn , and so comes by the help of gods spirit to christ for all good , and so rests upon him . mat. 11. 28. iob 6. 44 , 45. phil. 3. 7 , 8 , 9. q. how doth the lord work this faith in the soul by his mighty power , and how comes the soul to know it is wrought ? a. by these nine steps : 1. the lord gives the soul a listning eare to the word preached , as if god himself were speaking to it . 2. the lord makes the soul to understand the word . mat. 13. 23. 3. the lord savingly wounds the soul , with the sence and apprehension of his lost estate ; having understood it . act. 2. 37. 4. then the lord makes the soul poor in spirit , ready to dye for want of grace , and christ . mat. 5. 3. act. 6. 9. 5. the lord reveals unto the soul the freenes of his grace and mercy in christ , and then brings the soul to ponder on this mercy , from whence ariseth hope of help , joh. 3. 16. hereupon hope comes and waits on christ for it , seeing now it is possible that an unworthy sinnefull , lost creature may have it . joel 2. 14. jonah 3. 9. 6. the lord reveals the riches of his mercy in christ , whereby the soul hungers after it , ephes. 2. 7. mat. 5. 6. and is not quiet without it , hence the desires , and longs , and beggs for it , with unutterable groans , seeing and knowing ( with the prodigall ) that there is enough in his fathers house . luk. 15. rom 8. 26. 7. then the lord reveals the worth and excellency of his mercy in christ , and hereby makes the soul to love it . ephes. 3. 7. hence love to this mercy comes secretly , and contents it self with it ; hereupon the soul promiseth , if it may but have this mercy in the lord jesus to pity it , and receive it ; it will everlastingly own it , and admire the lord for it , lam. 3. 24. 8. the lord reveals the sweetnesse of his mercy in the lord jesus , and hereby gives the soul a satisfying taste of it , psal. 63. 3. and hence the will comes and is perswaded with joy to leave it self for ever upon it , here to live , or here to die . psal. 39. 7. 9. the soul being thus come up to christ ; the lord doth at last reveal the property of mercy to him , ( thus beleeving ) whereby the soul is now assured and perswaded that neither height , nor depth shall separate him from gods love in christ . rom. 8. 38 , 39. q. what is that happy condition that every one doth enjoy , who are thus in christ by faith ? a. it consists in two things : 1. vnion with christ . 2. the benefits which the soul doth injoy hereby . q. what is vnion with christ ? a. it is that whereby the spirit makes the soul one with christ , and christ all to it . 1 cor. 6. 17. col. 3. 11. q. what benefits doth the soul immediatly enjoy by vnion with christ ? a. these four 1. justification . 2. reconciliation . 3. adoption . 4. regeneration . q. what is iustification . a. it is a gracious act of god the father , whereby he imputing the sinnes of a beleever to christ , and christs righteousnesse to him , he accounts him guiltlesse , and just before him . rom. 3. 26. 4. 3. 5. 5. 1. 2 cor. 5. 21. ephes. 1. 7. col. 1. 14. psal. 32. 1 , 2. q. what is reconciliation ? a. it is a most gracious act of god the father offended , whereby he receives into his favour a justified sinner . 2 cor. 5. 18 , 19. col. 1. 21. q. what is adoption ? a. a gracious act of god the father , whereby he accounts a reconciled sinner his sonne and so makes him coheire with christ . gal. 4. 5 , 6. q. what is regeneration ? a. it is a gracious act of god in the heart of his sonnes , whereby in uniting them unto christ , he infuseth a most glorious life into them . ephes. 2. 10. and 4. 24. q. what followes a beleevers vnion with christ ? a. two things . 1. coalition , or growing up with christ . 2. glorification . q. by what means or wherein doth a beleeving soul grow up with christ ? a. by increase of faith and sanctification . q. wherein doth sanctification consist ? 1. in mortification , or dying daily to sinne . 2. in vivification , or living daily to christ . rom 6. 3 , 4 , 5. rom. 8. 11. q. how are faith and sanctification confirmed and increased ? a. by the same means that they are begun by , and also by receiving of the sacraments . q. how many sacraments be there ? a. two 1. baptisme which confirms our regeneration , or new birth . 2. the lords supper , which signifies and seals our groath in christ . q. what is a beleevers glorification ? a. when death hath swallowed the bodies of gods faithfull servants , their blessed souls are taken up to christ , and swallowed up in glory which never shall have an end . 1 thes. 4. 17. q. what kinde of thankefulnesse and life is that which god requires of all them that be in this estate by iesus christ ? a. the lord requires of them to answer his infinite love with their love again , to the praise of iesus christ , testified by obedience to the morral law , observing it ( though not as a covenant of works , yet ) as a rule of life , according to his will . ioh. 14 15. 21. q. what is this called ? a. serving of god . luk. 1. 74 , 75. q. how must this be performed ? a. 1. without slavish fear . 2. with love . 3. in holinesse and righteousnesse in all things . 4. all this must be done before him , or in his sight . 5. and lastly , this must be done constantly all the dayes of their life , in all places , at all times , in all estates and conditions . finis . a epistle to the flock of christ being a heavenly portion distributed from th[e] love of god. smith, william, d. 1673. 1670 approx. 14 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a60627 wing s4298 estc r32141 12334603 ocm 12334603 59741 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a60627) transcribed from: (early english books online ; image set 59741) images scanned from microfilm: (early english books, 1641-1700 ; 1027:16) a epistle to the flock of christ being a heavenly portion distributed from th[e] love of god. smith, william, d. 1673. 8 p. s.n., [london : 1670] caption title. signed at end: w. smith. imprint suggested by wing and nuc pre-1956 imprints. imperfect: pages cropped with loss of text. reproduction of original in the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts 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at the text creation partnership web site . eng jesus christ. society of friends -england. 2005-04 tcp assigned for keying and markup 2005-09 spi global keyed and coded from proquest page images 2005-10 mona logarbo sampled and proofread 2005-10 mona logarbo text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion an epistle to the flock of christ. being a heavenly portion distributed from th● love of god. dear friends , and brethren , beloved in the lord who have obtained grace ; mercy and peace in god the father through the lord jesus christ , unto whom god hath appeared in light and life where ye have seen the excellent glory of immortality , and the riches and treasures of that kingdom which is not of this world , and having seen that glorious sight or spectacle by the appearance of the heavenly seed in your inward parts , so you have seen both what the truth is , and from whom it comes , and you know that it is god of all truth who hath manifest truth unto you and you having loved truth in the manifestation , so you are in measure acquainted with its vertue and operation , and 〈◊〉 hath drawn you with a cord of love out of your dead works to serve the living god in holiness of life , and you being joyned to the truth with constant and stedfast minds , your love and obedience is more enlivened and quickned to the leadings and working of it , so that you are followers of the truth in love to your own satisfaction and comfort , and this was the gift of god which unto ●●u was given in th● beginning to lead you out of egypts darkness ●●d bondage , and by which the word of salvation was first preach●● unto you for you restauration and recovery out of that th●al●●m , and as your love and obedience hath stood in faithfulness 〈◊〉 the word of salvation that was first p●eached unto you , so you ●now the blessed effects of it unto your deliverance out of egypts ●arkness and bondage , and also knows that glorious liberty and ●●eedom which in the truth you have obtained by the mercy of god , and so you know how the appearance of the heavenly seed ●●th withered the earthly weeds , and how the light hath driven ●way darkness , and truth deceit , and life death , and love envy , ●nd meekness wrath , and patience fretfulness , and temperance in●rdinacy , and faith unbelief , and peace trouble , and joy sorrow , ●nd as truth hath thus changed you by the operation of its power 〈◊〉 bringing with it all these heavenly vertues and graces into ●our souls , so it hath made you new creatures by regeneration in overcoming that spirit and nature in which ye were prone to evil , and where darkness had dominion over you to oppress you with heavy burthens , and by this ye are come to know that the almighty hath shewed you kindness and tender mercies by manifesting himself unto you in a needful time , and stretching forth his arm to help you when distress and trouble was upon you in your captivity , for then did you travail in pain and groan in sorrow as wanting deliverance , and the lord did pitty you in your mournfull state , and sent a visitation to you in an acceptable time , and a deliverer came in power that hath broken the bands of death , and raized you from under the region and shaddow of it , and so you have seen the lord in his appearance and goings , a●● are acquainted with his power both in killing and making a li●● and also in pulling down and raising up , and how he hath shewn kindness to you for your everlasting good , so that ye are beco●● as plants of his right hand , and babes of his own family , a● lambs of his own flock , and now knows your portion in the he●venly seed and life which is immortal , and have taken up yo●● rest in that land which strangers doth not possess , where know the inheritance sealed unto assurance , and so cannot look 〈◊〉 any other thing to be your comfort , peace , or satisfaction b● the heavenly inheritance in christ jesus , and hath drawn y●● from things below and fixed your eye upon things above , a● that which comes from above is your portion and consolati●● and every one hath a part according to the kindness of him th●● disposeth and this heavenly portion is distributed amongst the heavenly plants babes and lambs whose satisfaction is the will of god , the bread from heaven is broken unto your feed upon , and water of life floweth unto you for your refres●ment , the heavenly seed is an open fountain from which etern●● life is freely ministred unto you that have renounced evil are a● good things prepared , therefore my dear friends and brethr●● be not careful or a portion or inheritance in fading things , for you are dead to all fading things so life and immortality wi●● take you up into heavenly mansions , and into a heavenly por●io● and inheritance , and there you will know that all things are h●● with christ in god for you , and that will ease you of the bu●densome care that may come upon you by looking 〈◊〉 temporal possessions , and you will feel the heaven●● power , and li●e , in dominion over that which woul● draw you into temporal things to weaken your faith wit● doubtful fears and there your immortall souls will be 〈◊〉 liberty and freedom in the immortal life , and you will have ●●e rejoycing in your heavenly portion as being the only good 〈◊〉 god is the only good , from whose heavenly love a heavenly ●rtion is distributed amongst you , and as god is the only good , ●en so is his gift that proceedeth from him , and his gift being 〈◊〉 only good it is eternal life , and they that receive the heavenly ●rtion receives eternal li●e , and lives by their portion , and 〈◊〉 that lives by their portion they praise the good which is ●od . oh this is the excellent treasure and portion which is immor●l and never dies , happy for ever are you that have a part in it , ●d keeps it to the end , your tree is planted by the rivers of waters and bringeth forth fruit in due season , your leaf doth ●●t fall in winter , nor wither in summer but you always flourish ●●d are fair in fruitfulness for the heavenly power is over you to ●●eserve and keep you at all seasons , and so you are the branches ●●at the living vine sendeth forth to bear fruit to gods glory , ●●d this being the work of the lord by the operation of his hand 〈◊〉 is in his hand preserved from being blasted , and though win●er storms may be violent , and summer may yeild a scorching ●eat , yet the hand of the lord preserves you from the extreams ●f both , and your fruit doth not decay , because it is of that seed ●hich henceforth and for ever god hath blessed . oh glorious god , full of good , thy name is wonderful , and thy ●lect remembers thee . oh holy life , full of light thy appearance draws unto thee , and ●hy off-spring loves thee . oh living power , full of operation , thy work sanctifieth , and ●hy workmanship depends upon thee . oh infinite spirit , full of vertue , thy fountain ministreth , and ●hy family praises thee . oh blessed truth , full of grace , thy word instructeth , and thy followers exalt thee . oh heavenly wisdom , full of divinity , thy counsel ordereth , and thy children honours thee . oh eternal majesty , thou art all in thy own fulness , thou distributeth and never wanteth , none can add unto thee , none can take from thee , none can compel thee , none can limit thee , thou art from everlasting and none is like thee , the seed of abraham lives by faith in thee , and the fruit of his loins are heirs of thy kingdom , and in blessing thou blesseth them according to thy promise , and unto thee they gave endless glory . oh all ye lambs of life , praise ye the lord , he that is one only true , and wise in himself , the maker o● all things , who of himself can do all things , praise ye his power with the powers of your inner man which by regeneration is renewed : and in praising be humble before him that your mellody may be well pleasing to him , for he is god of gods , and lord of lords , the high and mighty one that distributes your portion , and as ye sit in the heavenly places in christ jesus , he will fill you wi●● his goodness , and so praise his name in the land of the living , and bless the one and only god who blesseth you . so all dear and beloved friends every where , all wait for the distribution of your heavenly portion which the heavenly god giveth with his own hand , that ye may be always ready to receive it in his own time and having received it from his hand be choice of it , and not prodigal with it , for it is an excellent treasure , and not to be lavished , and you that are choice of it , as you receive it in the distribution from the love of god , it will be a pretious portion unto you , and you will feel it renewed and increased as you are choice in the using of it ; and so your portion will not decay by prodigal spending , but will be always ready to relieve you when you stand in need , and there you will gather strength in the lord and in the power o● his might to stand in this strong tempest which is broken forth to overwhelm the render desires and breathings which god hath begotten a●t●● himself , and if it were possible to beat down the pure appearance of truth and righteousness , and to lay waste the true way and worship of the living god , and as the violence of this furious tempest bloweth upon you to cause your hearts to fail from following the lord in the leading● of his light , and so to bring you back again into egypt and the house of bondage ; so you had need be watchfull to the power of the almighty which is able to preserve you , and to be strengthened with might by his spirit in the inner man , that in the leadings of the light you may all continue following the lord in his own way , and not be turne● aside to ei●h●● hand , or driven back again into the old nature , for if any turn aside , as if they would stand and fee the end , and then think to turn in again when a calm may come , they may be so ta●en captive as never to se a r●turo , and if any go back again into the old nature for safty and security , there captivity will be great and heavy ; for these are the things designed by the violence and fierceness of the ●●mpest , and if it could ●ron aside or drive back again by its fury , then the nature of it would be a liberty to triumph in the works of iniquity , therefore all dear friends , be watchful to the light and power of the lord god , that in him ye may be strong to stand against the tempest in its fierceness and fury , and set the lord alwaies before you that he may lead you and keep you in the way everlasting , for it is in vain for any to fly to the mountains or hills for help and salvation , because the tempest will pursue thither and find out the most secret place , but the name of the lord is a strong tower , the righteous fly rhither and are safe , and so it may be said to the righteous it shall go well with them , because they fly to the name of the lord for refuge and safety , and so are neither turned aside nor driven back again , but in the name of the lord are preserved , and are quiet from fear of evil , and so it is well with the righteou● whose dwelling place is in the name of the lord , and blessed ar● the righteous that ke●ps their habit● t●ch and are re●mov●d , th● lord is your strength and po●ti●r , and crowned r●j●ycing . oh you are amiable in your dwellings who in the light have taken up your rest , your garment is an ornament of ●xcellen● beavty , and y●ur bed a sw●●t and pleasant sav●ur , and in you● faithful testimony the lord hath pleasure , and because you only seek the honour of his name he will honour you , and th●ugh th● dark places of the earth be full of cruelty against the in●cc●ncy o● your life , yet the power of the almighty will be a sure de●erce over the glory , therefore gird up the l●yns of your minds and hop to the end , for god is with you . and dear friends , i cannot but exhort you in brotherly kindness to be stedfast in the faith , c●ntent in patience , and quiet i● meekness , and abounding in love , that no part of the garment spotted of the flesh may appear upon you , but the pure heavenly wisdom and righteousness of christ jesus may fill you are cloath you , then wisdom will instruct you in all things wherein truth is concerned and so in wisdom to be ordered in the truth and one towards another and let nothing but the love of truth and on● another appear amongst you , and that will go over and wear on whatsoever is contrary for if you have an eye one upon another t● give judgement in things wherein your eye may not b● satisfied , it will run you into divers apprehensions , an● secretly work into divisions , for the enemy is busie . ●● advance his work if he be not resisted , there are many things to be well weighed and considered wherein truth is concerned , and such as are strong to bear with the weak ●nd h●●p them , that none may be turned out of the way that in wisdome may be preserved , for if you will consider the present ●ime you may be sensible that you are all concerned to walk wisely both to such as are within and such as are without , and yet not suf●or your testimony in any thing to be weakned , and as you wait ●or gods wisdom it will in all things direct you as best becomes the gospel of christ jesus , and then peace and unity will be preserved amongst you , and ye will all be found in the true service of love to gods glory . so in all things my dear friends be mind●ul to take counsel of the lord god that his wisdom may direct you in all your ways word● and works , and there you will all have mutual satisfaction in th●●●●ty of one spirit to your everlasting peace , joy and comfort , and the blessings of the lord god will cover you and rest upon you . and let not your ear be open to intelligence abroad neither speak much among●● your selves of what is done unto you or others but all dwell in the heavenly mansions of light and life , and hearken to the inteligence of wisdoms voice , and that will preserve you in the ●eeling of your heavenly portion . and be not dismayed at tribulations , but follow the light into the kingdom , and there you will find a sure reward for all your sufferings and afflictions . dear friends and brethren , my dear love salutes you , and unto the lord god i commend you , and in the lambs patience i rest with you . the 24th day of the 6th month , 1670 , your friend and brother in the tender compassion of christ jesus , w. smith . the end the holy genealogie of iesus christ both his naturall line of fathers, which s. luke followeth, chap. 3, and his kingly line, which s. matthew followeth, chap. i, with fit notation of their names / by h. br. broughton, hugh, 1549-1612. 1612 approx. 33 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a16984 stc 3867.9 estc s1830 22786601 ocm 22786601 25744 this keyboarded and encoded edition of the 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(eebo-tcp ; phase 1, no. a16984) transcribed from: (early english books online ; image set 25744) images scanned from microfilm: (early english books, 1475-1640 ; 1788:24) the holy genealogie of iesus christ both his naturall line of fathers, which s. luke followeth, chap. 3, and his kingly line, which s. matthew followeth, chap. i, with fit notation of their names / by h. br. broughton, hugh, 1549-1612. [8] p. printed by w. white, dwelling in cow-lane, at london : [1612?] caption title. imprint from colophon. date of imprint suggested by stc (2nd ed.). signatures: [par.]⁴. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -genealogy. 2005-08 tcp assigned for keying and markup 2005-10 spi global keyed and coded from proquest page images 2006-05 ali jakobson sampled and proofread 2006-05 ali jakobson text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion the holy genealogie of iesus christ , both his naturall line of fathers , which s. luke followeth , chap. 3. and his kingly line , which s. matthew followeth , chap. 1. with fit notation of their names . by h. br. to the christian reader . the holy genealogie of iesus christ ( may not be reckoned in the number of those prophane ones , which s. paul condemneth in 1. tim. 1.4 . for it ) doth not consist in a vaine repetition of names , ( as many doe thinke ) neither is the knowledge thereof superfluous , ( as some doe affirme ; ) but verily ( if it be rightly vnderstood ) it is of exceeding great vse and consequence ; not onely to prooue christ to be the promised seede , ( which is a weightie poynt ; ) but also it serueth as a speciall guide , to direct vs in the true vnderstanding of all the holy storie : for the natiue iudgement of all men teacheth , that histories cannot be learned rightly , without knowledge of the persons vpon whom the narrations goe . that beeing so , all that looke for saluation by scripture , which calleth vs vnto our sauiour , should haue a special care to know our lords line : for vpon it , all the stories go principally ; either in open phrase of words , or else with some close relation : as hee that will take but a serious view of our lords line of fathers , shall soone see , how all the holy storie dependeth vpon it , and from it , as from a fountaine , doth branch it selfe into a most pleasant varietie of all gods holy proceedinges , in the wonderfull preseruation of his church , and in the fearefull ouerthrow of all the enemies thereof . the ebrew hath kept a perfect register of all their names vnto dauid ; but after that dauid had the promise of the celestiall throne , ( 2. sam. 7. then our lords kindred was kept in priuate recordes , all sauing foure : as nathan for the first , and three others of him , that inherited salomons right : and yet notwithstanding the god of wisedome , hath not suffered those names ( which the ebrew hath omitted in the old test . ) to perish in obliuion ; but the holy ghost hath been exceeding carefull , to set downe ( in greeke ) a perfect register of them all , in the very forefront , ( euen like a most stately vlam or porch , ) before the temple of the new testament . and yet , it is a most lamentable thing to consider , how many men doe peruert and obscure this glorious entrance of the blessed gospel , to the great hurt of all christianitie , & to the great hardoning of the poore blind iewes in their obstinate resisting of all our gospel : for say they , if so many grosse errours ( as many christians haue broched for currant truth ) be set in the very forefrunt of all the n. testament ; then christ is not come in the flesh , neither is our n.t. from god. which assertion cannot be denied , if it be true , as many doe affirme : first , that salomons house did end in achazias . secondly , that king ioas in mat. 1. and simeon in luk. 3. are all one man. thirdly , that ioachaz a younger brother , was made father to ioakim two yeares his elder . fourthly , that salathiel was the naturall sonne of iechonias , notwithstanding gods oath , that he should die childlesse . ier. 22. but to cleare the holy genealogie of iesus christ from these , and many other grosse errours , it will not be amisse , first to lay downe a briefe table , to reconsile s. matthew and s. luke : which shall begin no higher then dauid ; because the maine errours , are chiefly found in his posteritie . and after this , shall follow a more large table of all our lords fathers , with briefe obseruations vpon their names ; which shall be layde downe in their true distinctions , and with notations agreeable to the ebrew , and to occasions , holden fitte to giue them names at their birth times : and herein we may consider the wonderfull prouidence of god , closely disposing their names , to that which in storie should be most famous : for it is euident , that the names of our lords line , were sagely giuen by the guidance of gods spirit , and in more wise sort , then euer any fieigner could thinke vpon ; as the discreete reader may easily discerne , by the correspondance of their names , which abridge the holy story . the syriaque or chaldy , arabique and ethiopian , are as ebrew . h. broughton . a briefe table , reconciling s. matthew and s. luke : with notes to cleere them from the errors of some , aforenamed . david . math. 1. salomon . roboam . abia. asa . iosaphat . ioram . a achaziah , these badde 3. and worse iehoiakim , which were kild for euill ruling , s. matthevv omitteth . ioaz . * these badde 3. and worse iehoiakim , which were kild for euill ruling , s. matthevv omitteth . amaziah . these badde 3. and worse iehoiakim , which were kild for euill ruling , s. matthevv omitteth . ozias . ioatham . achas . ezechias . manasses . amon. b iosias . c iakim , or iehoiakim . iehoiachin , or ie-chonias . hee ended salomons race : for god swore , that he should leaue no child behind him , ier. 22.24 . wherfore it is flat atheisme to prate , that he naturally became father to salathiel . although s. luke had neuer left vs salathiels familie vp to nathan , yet gods oath , jer. 22. should make vs beleeue it . and when zorobabel of salathiel is chosē for gods signet ( in the place of jec●onias ) aggi , 2.24 . then zacharie taught chap. 12.10 . that they were of the familie of nathan . and yet it is true also , that jechonias begat salathiel ( to wit ) as a successor to the kingdome ; and so s. matthevv doth meane : for any learned know , that he beginning with the term● of begetting , might not depart frō it , where the custome of speach suffereth the catachresis : but yet the iewes in sanedrin foll . 38. say , that jechonias by repentance called backe gods oath : and still they teach , that christ must come of jechonias . that errour sendeth millions dayly to abaddon . luk. 3. nathan . mattatha . mainan . melea. eliakim . ionan . ioseph . iuda . simeon . leui. matthat . iorim . eliezer . iose . er elmodam . cosam . addi . melchi . neri . salathiel . pedaiah . zorobabel . zorobabel . mat. 1. * abiud . he was also called mosollam , 1. chr. 3. that is , hee shall be setled in salem● ( and so naaslon named salmon , in this sence . ) the crovvne belonged vnto him , and to the rest : and although heathen kept them from it , yet they vvere setled in the salem of a better kingdome , foreuer & euer . dan. 7.18 . eliakim . azor. sadoc . achim . eliud . eliazar . matthan iacob . ioseph . hee should haue been king , if tirants would haue giuen all men their right : and so our lord ( his sonne by lawes esteeme ) had been king of the iewes : but would haue it in no other right , that his heauenly kingdome might be knowne . luk. 3. ☽ rhefa . hee is also called ananias , 1. chro. 3. a remēbrance of annanias the noble martir ; the glory of men , that quēched the fire : he was fitly tearmed so , a father to christ ; that quencheth hell fire , from burning his seruants . ioanna . iuda . ioseph . semei . mattathias . maath . nagge . essi . naum. amos. mattathias . ioseph . ianna . melchi . leui. matthat . eli. mary . iesvs christ . in this emptie place ( seeing we are in reconciling of the beginning of s. luke and s. matthew togeather ) it will not be amisse , to speake a litle in particular of their seuerall beginnings . of s. matthewes beginning . s. matthew begins the storie of our lords fathers , no higher then abraham : first , because the land of canaan , where the kingdome should arise , was first promised to abraham . secondly , christ was first promised to him in open distinct plaine words . thirdly , he is made father of all the heathen , which should follow his beliefe : & the heathen were to offer first fruites at ierusalē ; as maimony noteth , bechor . per. 4. and so for iewes & gentiles , the beginning from him , is very fit . of s. lukes beginning . s. luke , ( before he comes to lay downe the whole naturall line of christ ) hee doth in the first place ▪ ioyne the end of the old testament , to the beginning of the new : a most heauenly worke . and heere note the very names . zacharj & malachj , end the speach of god in the old testament : and zacharj and malachj ( that is , iohn baptist ) are the first speach of the angell gabriel in the new. so sweetly both testaments doe kisse one another : that it is not fit for the hid apocrhipha to come betweene , to hide and obscure their glorious coniunction . the holy genealogie of iesvs christ : both his naturall line of fathers which s. luke followeth , chap. 3. and his kingly line , which s. matthew followeth , chap. 1. with fit notation of their names . adam , earthy . in my obseruations vpon these first 10. fathers , their notation is more largly opened . seth , sette . called so properly by foresight , that his house onely should continue . enosh , sorrowfull . so called , for idolatrie then arising . kenan , lamentable . so called , for idolatrie then arising . mahalaleel , praysing god. as in sorrowes , that is all our comfort . iared , descending . called so , because the world went from euill to worse . enoch , dedicated . meant to god : as he walked with him . methushelah . a weapō against death . because during his life , he kept off the flood ▪ lamech , smitten . for not til his dayes , the fathers die ; & then al sorrowes come to ripe hart smiting . noah . 10. comfort . his notatiō is manifest gen. 5. shem , a name . his notation is opened in a treatise of melchisedek . arpachsad , a healer of very ruines . s. luke ioyneth cainan to arpachsad ; vvhich the 70. first feigned , to delude heathen : vvhom s. luke ▪ follovveth as a reporter , but not as a iudge . shelah , a branch or twigge . eber , passing : in and out , as the branches of a tree doe . peleg , a deuision . in his time tongues were deuided , and mans age halfed by the building of babel . rew , his like . both liued iust equall yeares . 239. serug , a principall ●ine . nahor , heated . as continuing the strength of the vine . terah , a scent . it should haue bin as that in cant. 1.2 . but it fell out contrary . abram , a father high . a name too stately for a mā , & therfore better changed abraham , a father of a great multitude . a name too stately for a mā , & therfore better changed isaak , laughter , or gladnesse . iacob , a supplanter . called also , israel , mightie with god. heere beginneth the distinction of iewes from gentiles . iudah , prayse of god. phares , a breach maker . by occasion at his birth . hezron , the middle of ioy . he was borne in the middle , betwixt the promise and the lambe . aram , high. though borne in basenesse , in egipt . aminadab , a noble people . though base in egiptian eyne : all good are aminadab , in cant. vvhere the latine keepeth the terme aminadab . nahashon , experimenter . he had experience of the promise from egipt . salmon , set at rest . ( in the land . ) booz , in him shal be strength . that appeared , when old booz begat obed obed , a seruant . a stay to his old kindred . ishai , substanciall . though base in sauls eies ; yet he is honorably mentioned a father of christ : the root of iessai . the kingly line by salomon : which s. matthew followeth . chap. 1. david , beloued . ( now for the naturall line , looke to nathan . ☞ — bathseba , the daughter of oath . kimchi thinketh that dauid swore that her son should reigne , whē her name was but bath-shuange ( a noble daughter ) and was changed therevpon into bath-shebange . salomon , peaceable . roboam , the inlargement of y e people . though it fell out othervvise . abia , my father is iah , god. asa , healing . syriaque : it fell out fit , in his seeking to phisique . iosaphat , the lord is iudge . his name is vsed appellatiuely in ioel. for gods iudgement . ioram , god is high . achaziah , god catcheth . as he did him indeed , ioas , desperate . and so he had bin , but for iehoiadah , that saued him frō athaliah . amaz-iah , strong in god. he vvas so in his ovvne conceit , as ioas king of israel telleth him : but ioas his father in barachias dayes , gaue him a name , that might haue kept him from edoms gods , to cleaue vnto god , that made him conquer edom. vziah , or azariah , iah god is my strength . io-tham , iehouah is y e perfect . achas , ( god ) catcheth . ezekias , my strength is iah-god . and so he vvas against zaneherib : but vvhen he began to boast in his vvealth , as his strength , then he is told , that his posteritie shall serue in babels court . esa . 3.9 . manasseh , a causer to forget : the former ruines of iudah ; but he caused more . amon , a nurse . but he nourished idolatrie . iosias , my fierie ( zeale ) is iah-god . so named whē ieroboā fell to idolatry . iehoiakim , god will stablish : the seat of iudah , though babel captiue it . iehoiachin . god will settle . the infidell iehoiakim gaue him that name in disgrace of ieremie , telling of the captiuitie : but god reuenged it ; for in him , salomons race ended , the crowne subuerted , and the diadem was cast away : then his race fayling , they were to seeke an heire of the next of kin ; and that was * salathiel ☞ the naturall sonne of neri , of the line of nathan , the brother of salomō , ( for from him by right , was to spring the successors of iudahs kingdome : ) so that salathiel the naturall sonne of neri , in succession of place , is called the sonne of ieconiah , 1. chro. 3.17 . who had indeed ▪ no sonne by naturall propagation , but dyed childlesse , ier. ●2 . 30 . and yet in right of the kingdome , salathiel succeeded him as heire . and in that sence s. matthew doth say , iechonias or iehoiakim begat salathiel . math. 1.12 . marke the woonderfull prouidence of god in this familie , that all this while , nor after for the kings line , they neuer named two by one name ; because it would much haue troubled mens memorie : as the nigh names iakim & iachin , haue troubled greekes and latines exceedingly , taking one for the other . the naturall line by nathan , which s. luke followeth chap. 3. the line of david by nathan , is called the holy seed . esa . 6.13 . nathan , is salomons brother of bathsheba . 1. chro. 3. * giuen ( god ) hath giuen . the prophet nathan told dauid of this speciall sonne : and after the prophets name he vvas to name the child of vvhom christ should come . againe , nathans sonne * mattatha , hath a name of the same force , to cause better marking : as tvvise also matthat , and tvvise mattathia . all call to ma●ke nathans name & case . a principall matter . * mattatha , a gift : as euery child is for the parents . mai-nan , waters of breeding . be like the mother bore many other childrē , or the familie was populous . melea , full. that seemeth to be giuen by like occasion . eliacim , god can settle . ionan , it is all one with iohn in the greeke . 1. chro. 3. or after the tongue of ismael , much neere isaaks . so it is in the arabique translation ( in the secund ioanna . ) ioseph , god will adde . they name not their children by any younger patriarke then iudah , except by the vvorthy ioseph . the onely named after the patriarkes . in genesis their notation lieth . iudah , 2. prayse of god. they name not their children by any younger patriarke then iudah , except by the vvorthy ioseph . the onely named after the patriarkes . in genesis their notation lieth . symeon , hearing . they name not their children by any younger patriarke then iudah , except by the vvorthy ioseph . the onely named after the patriarkes . in genesis their notation lieth . leui , coupled . they name not their children by any younger patriarke then iudah , except by the vvorthy ioseph . the onely named after the patriarkes . in genesis their notation lieth . matthat , a gift . as mattatha , and nathan . iorim , god will make high . as ioram . eliazer , my god hath the strength . iose , saluation . as the aethiopiā translation follovveth the ebrevv terme vvith the letter ain in the end : vvhich later greeks omit , & the ierusalemie , & the other talmud er , god is vigilant . elmodam , god measureth . a memorie of ioctans familie . cosam , foretelleth : or all one with chusan . a memorie of the aramite chusan , for some high cause ; as that manasse or amon were new chusans . addi , my ornament : as any good child is to his parentes . melchi , the king is mine . neri , the candle is mine . as dauid is called ner ( light of israel . 2. sam. 21.17 . ) they knevv by sop. 1.8 that salomons race should faile , * ☜ — and theirs be heires to dauids throne . * salathiel , asked of god. samuel and hee , are of one notation . pedaiah , god redeemeth ( from babel . ) zorobabel , a fanner of babel . this name glaunceth at babel the golden head beaten to dust . hee vvas in babel ( as mercerus vvell gathereth vpon aggi ) shaeshbazar , chearefull in sorrow ( of babel . ) a name not dangerous , as the other vvas in babilon . ezra . 1. z●robabel had sonnes , abiud & rhesa : s luke prosecuteth the line of rhesa vnto eli the father of mary . and s. natthew folloveth the line by the other brother abiud , vnto ioseph th● husband of mary : so that ioseph & mary came both of the seed of dauid by the line of nathan . there is no disagreement therefore found betvveene s. matthew and s ▪ luke , but either of them haue desc●ibed aright the true genealogie of christ . s. matthew the kinges line , s. luke ▪ the fathers . abiud ☟ * ●ooke to these marks on the other side . rhesa . ☟ ☽ ●ooke to these marks on the other side . zorobabel . s. luke followeth this line by rhesa , being the fathers line , and saintes of the high trini●ie . dan ▪ 7.18 . ☽ rhesa , the head . though his brother abiu● vvas the father glory , as heyre . ioanna , the grace of god. a memory of the famous iohn , iehoi●●ah , or barachias . iudah , prayse of god. ioseph , god will adde . semei , hearing . all one with simeon . mattathias , a gift of god. ma-hath , broken. nagge , light. essi , my prayse or glory . as all good children are to their parentes , of chashal a chaldie tearme ; as novv iudah spake ●haldy . ch . or ceth ▪ is commonly omitted of the greek●s . naum , comort . amos , strong . so was esayes father called : or as nahum , so amos may be after the name of amos the prophet . mattathias , a gift of god. ioseph , god will adde . ioanna , the grace of god. melchi , the king is mine . leui , coupled . matthat , a gift . eli , ascending . as in his daughter & her son , the degree was highest . mary , high , or from bitternes of the sea . a memory of moses sister . iesvs , a sauiour : being sonne of mary , of eli , of adam , of god : and so both god and man. s. matthew followeth this line by abiud , being the kings line . the most of these names are of notation , arguing comfort against the persians and greekes : and they are called in daniel , the saints of the high trinitie , who shall possesse a kingdome for euer and euer . dan. 7 18. * abiud , my father oweth the glory , ( not the persians . ) eliacim , god will stablish . these names are taken from psal . 89. which handleth the state of christ his kingdome : as these men felt it not earthly , but spiritually . azor , strength . these names are taken from psal . 89. which handleth the state of christ his kingdome : as these men felt it not earthly , but spiritually . sadoc , iustice . these names are taken from psal . 89. which handleth the state of christ his kingdome : as these men felt it not earthly , but spiritually . achin , i will settle . that word is in psa . 89. vers . 5. in the ebrew text , eliud , my god hath the glory . eliazer , my god hath the strength . matthan , a gift . novv vvhen iudah cast off the greekes , the names are of other matter . iacob , a supplanter . remembrances of old comfort in egipt , and the first of the kings line , that are named after their fathers . they novv end israels line vvith tvvo the most famous names . ioseph , god will add . remembrances of old comfort in egipt , and the first of the kings line , that are named after their fathers . they novv end israels line vvith tvvo the most famous names . vvho vvas the husbande of mary the mother of our lord iesvs christ , vvho being to be holden iosephs sonne , by all lavv vvas borne king of the iewes . that he acknovvledged , pilate graunted ; and the iewes could name none but caesar , to hinder his right . also , the starre declared thus much ; and herod sought one borne a king. and after that he had confirmed the couenant for many , dan. 9. then he is made heire of a●● ; ouer all povvers in this vvorld and in that vvhich is to come . amen . at london printed by w. white , dwelling in cow-lane . notes, typically marginal, from the original text notes for div a16984-e10 a they are greatly deceiued , that end salomons house in achaziah , & bring aboue 600. errours into y e genealogie : besides , they deriue our lord from most wicked folke ; though he honoured all his true fathers with y e gift of fayth , being the roote of goodnes , whom we are to follow in the honouring of our parents , and can not goe before him . * it is a great errour of many , that make this joaz and simeon in luk. 3. to be all one person : for simeon there , is the son of iuda , and ioaz here , is the natural son of achaziah , ( for salomons house did not end in achaziah : ) as we are taught by sixe plaine testimonies of scripture , 2. king . 11 , 2.13 , 1.14 , 13. 1. chro. 3 . 1● . 2. chro 22.11.23.3 . b whereas iosias begetteth iechonias and his breathren , math. 1. vnderstand by breathren , cousins : that iosias the grandfather , begat vnkles to iechonias , as tzedechias is called his brother . 2. chro . 36.10 . but he was properly his vnkle , and brother to his father . 1. chro . 3.15 . 2. king . 24.17 . and he is also his sonne for successiō . 1. chro . 3.16 . c it is a wonderfull thing that any man of learning , should be so much deceiued as to make iehoiakim an elder brother ( and the naturall sonne of iosiah ) to be the naturall sonne of ioachaz , who was two yeares his younger : as the text it selfe doth planely shew . 2. ki●k . 23.30 . 2 chro . 36· * in these , regard stories and sentences of faith , from the patriarkes : as ioseph 4. times . simeon once ( semei also is of the same notation ) leui twise , eleazar twise , iuda twise . the often repetition of like names , sheweth that the line was not he●●e to the c●owne , wilst they named them otherwise then they did in the crowne line . * in these , regard stories and sentences of faith , from the patriarkes : as ioseph 4. times . simeon once ( semei also is of the same notation ) leui twise , eleazar twise , iuda twise . the often repetition of like names , sheweth that the line was not he●●e to the c●owne , wilst they named them otherwise then they did in the crowne line . * in these , regard stories and sentences of faith , from the patriarkes : as ioseph 4. times . simeon once ( semei also is of the same notation ) leui twise , eleazar twise , iuda twise . the often repetition of like names , sheweth that the line was not he●●e to the c●owne , wilst they named them otherwise then they did in the crowne line . * in these , regard stories and sentences of faith , from the patriarkes : as ioseph 4. times . simeon once ( semei also is of the same notation ) leui twise , eleazar twise , iuda twise . the often repetition of like names , sheweth that the line was not he●●e to the c●owne , wilst they named them otherwise then they did in the crowne line . * ●biud ☟ — ☝ publius lentulus his report to the senate of rome concerning jesus christ lentulus, publius. 1680 approx. 2 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a47704 wing l1096 estc r31695 12245646 ocm 12245646 56931 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47704) transcribed from: (early english books online ; image set 56931) images scanned from microfilm: (early english books, 1641-1700 ; 1507:12) publius lentulus his report to the senate of rome concerning jesus christ lentulus, publius. 1 broadside. printed for francis smith ..., london : [1680] date of publication suggested by wing. reproduction of original in the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -historicity. 2007-11 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-03 mona logarbo sampled and proofread 2008-03 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion publius lentulus his report to the senate of rome concerning jesus christ . in the days of tiberius caesar the emperour , publius lentulus being at that time president in judea , wrote an epistle to the senate of rome , the words whereof were tbese , as followeth , the sauiour of the world iesus christ psalm 45.2 . fairer then the children of men there appeared in these our days a man of great virtue , called jesus christ , who is yet living amongst us , and of the people is accepted for a prophet , but his own disciples call him the son of god. he raiseth the dead and cureth all manner of diseases , a man of stature somewhat tall and comely , with a very reverend countenence , such as the beholders may both love and fear , his hair of the colour of a chestnut full ripe , and plain almost down to his ears , but from the ears downward somewhat curled , and more orient of colour waving about his shoulders . in the middest of his head goeth a seam or partition of his hair , after the manner of the nazarites ; his forehead very plain and smooth ; his face without spot or wrinckle , beautified with a comely red ; his nose and mouth so formed as nothing can be reprehended ; his beard somewhat thick , agreable in colour to the hair of his head not of any great length , but forked in the midst ; of an innocent look ; his eys gray , clear , and quick . in reproving he is severe , in admonishing courteous , and fair-spoken , pleasant in speech mixed with gravity . it cannot be remembred that any have seen him laugh , but many have seen him weep : in proportion of body well shaped and straight , his hands and armes very delectable to behold ; in speaking , very temperate , modest , and wise . a man for his singular beauty surpassing the children of men. london , printed for francis smith at the elephant and castle near the royal exchange in cornhil . notes, typically marginal, from the original text notes for div a47704-e10 vide the ant. history vol. 10 ● . p. 614. note 8. also , the gentlemans and ladys magazine for april 1774. p. 171. ant. hist. vol. 10. p. 616. col . 2. ibid. p. 160. note a. the passion of christ, and the benefits thereby. by bartholomew chamberlaine, doctor in diuinitie chamberlaine, bartholomew, 1545 or 6-1621. 1613 approx. 42 kb of xml-encoded text transcribed from 20 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a18375 stc 4947 estc s117537 99852750 99852750 18093 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a18375) transcribed from: (early english books online ; image set 18093) images scanned from microfilm: (early english books, 1475-1640 ; 1229:20) the passion of christ, and the benefits thereby. by bartholomew chamberlaine, doctor in diuinitie chamberlaine, bartholomew, 1545 or 6-1621. [40] p. printed [by t. snodham] for thomas pauier, london : 1613. printer's name from stc. signatures: a-b c⁴. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -passion -early works to 1800. 2006-07 tcp assigned for keying and markup 2006-07 apex covantage keyed and coded from proquest page images 2007-10 john pas sampled and proofread 2007-10 john pas text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the passion of christ , and the benefits thereby . by bartholomew chamberlaine , doctor in diuinitie . 1 iohn 1. 7. the bloud of iesus christ , the sonne of god , purgeth vs from all sinne . london : printed for thomas pauier . 1613. the passion of christ , and the benefits thereby . hebr. 9. 28. christ was once offered to take away the the sinnes of many : and vnto them that looke for him , shall he appeare the second time , without sinne , vnto saluation . this scripture , found in the ninth to the hebrewes , written by saint paul ( as some thinke ) but sprung from the holy-ghost , as the catholike church beleeueth , plaine in words , certaine in sense , short in reading , containeth two necessarie , notable and large points . the first is , the offering of christ , and wherefore he was offered , in these words ; christ was once offered , to take away the sinnes of many . the other , the comming of christ : vnto whom , and wherefore he shall come , in the second branch , vnto them that looke for him shall hee appeare the second time , without sinne , vnto saluation . the first is for me , being the doctrine of christ crucified , which onely is to be preached : for the time also , being the passion weeke , wherin especially it is to be meditated , and for the most noble and honourable audience , being christians , which seeke saluation by christ crucified , & no where else : and therefore contenting my selfe with the first part at this present , by gods grace and your honourable permission , i am to handle the passion of christ , briefely , to auoid tediousnesse : plainly , to edifie all : truely , out of the scriptures : and , i hope , comfortably , both to you , and my selfe ; in this order : first , i will touch the things which went before his crosse , not all , but some : secondly , what hee suffered on the crosse , and what chanced about the time of his passion : thirdly , what good wee haue by christs passion , and how wee should meditate thereon . that the treatise may be to the glory of god , i beseech you let vs ioyne in heartie prayer vnto god. o almightie , &c. the bloudy and bitter passion of our lord and sauiour iesus christ , god and man , in the sixe and twentith , and seauen and twentith chapters of s. mathew , is largely and comfortably discoursed . how he was betraied by iudas with a kisse , accused of the iewes , condemned vnder pontius pilate , and crucified betweene two malefactors ; his soule being troubled ; his heart grieued ; and his body tormented with the nayling of his blessed hands and feet , with the piercing of his gracious side , vvith the shedding of his most glorious and precious bloud . so the sonne of god , the lord of glory , the prince of peace , was entreated of miserable miscreants . so hee , which knew no sinne , was made a sacrifice for our sinne . now if the vaile of the temple did rend asunder from the toppe to the bottome ; if the graues did open , & the bodies of saints ( which slept ) arose ; if the earth did tremble and the stones claue asunder when this vvas done ; how can it be but that we should be moued when this is preached ? our hearts may tremble to thinke of it , so may our tongues to speake of it , yet we may reioyce in christ crucified , that by the vertue of his passion our ransome is payed , our wounds healed , satisfaction for our sinne made ; death conquered , sathan subdued , hell ouercome , sinne killed , god pacified , and wee to him reconciled . and now to begin with those things which went before his crosse : may wee not thinke his suffering was exceeding great , when he sweat bloud ? and that did christ in mount oliues , being in an agonie , kneeling downe deuoutely , and praying most earnestly . it is an vsuall thing for a man in anguish to sweat ; but to sweate bloud , and to sweate it in such abundance , that euen drops like bloud should trickle from his body vpon the ground , this is not an vsuall thing ; this was a strange thing ; this was proper onely to christ ; this declared griefe vnspeakable , paine intollerable . and did christ shed drops of bloud for our sins , & cannot wee shed one teare for the same ? o that my head were a well of water , and my eyes a fountaine of teares , that i might bewaile the vnthankfulnesse of the world ! the matter which hee had in hand , was waightie ; the worke which hee had to accomplish , was great ; the conflict , strong ; the enemies , mighty ; their assaults many . the worke was mans redemption ; the conflict was with sinne , with death , with sathan , with hell , with the law , and with the wrath of god. and would not those enemies , so many in number , so mightie in power , so terrible to behold , make a man to feare , to tremble , and to sweate ? if christ had beene meere man , he could not haue encountred with them : but being god and man , did encounter with them all , ouercame them all , lead them captiue all , and hath triumphed ouer them all , though it cost him drops of bloud , with strong crying and teares . what say i drops of bloud ? it cost him more , that which was dearest vnto him , his life , before he could bring vnder so mightie enemies as man had , and accomplish so painfull a worke as redemption is , and pacifie so great a person as is the most high , almightie and euer-liuing god. o man , remember the drops of bloud which christ did shed for thy sake , for thy sinne , for thy soule , and for thy saluation : loue him for it ; thanke him for it ; serue him for it all the dayes of thy life . and thus much for the suffering of christ in mount oliues . secondly , wee may conceiue his suffering was exceeding great , when being sorrowfull and grieuously troubled , hee said : my soule is heauy euen vnto death . when hee fell on his face , and prayed thrice : o my father , if it be possible , let this cup passe from mee ; meaning his bitter passion : not that he was vnwilling to take it ( for , in all things he submitted himselfe to his heauenly father ) but those earnest speeches declared the heauy burden of sinne , which lighted on him , the painefull griefe which hee endured , the grieuous paine which he suffered , the great torments , and terrours which hee sustained for our sakes . the soule of christ was from heauen heauenly , neuer bespotted with any vncleannesse , but pure without corruption notwithstanding it was heauie , and touched with the feare of death , in consideration of our sinne , which had deserued death , with an infinite number of miseries beside , all which lighted vpon that innocent lambe ; ( which neuer displeased god , nor offended man ) that by his stripes wee might be healed . and what an hell thinke we was christ in , when he prayed thrise most feruently , to haue that bitter cuppe passe from him ? no doubt hee felt the waight of sinne , the wrath of god against it , the iustice of god requiring punishment for it , the power of the law pronouncing condemnation to it , the force of death , the tyranny of sathan , the torments of hell , which no tongue can expresse , nor heart conceiue . and this made christ to say in anguish of spirit : my soule is very heauie euen vnto the death . and to pray three times ; o my father , if it be possible , let this cup passe from me : yet to shew that therefore hee came into the world , and that he was content to dye , hee submitted his will to gods , saying ; neuerthelesse , not as i will , but as thou wilt . thirdly , he was betrayed by one of his owne , iudas by name ; a iudas in hart , a iudas in tongue , a iudas in deed , came to him with a iudas kisse , saying ; haile master , and betrayed christ . o beastly traiterous beast , to betray thy master , and that vnder colour of friendship with a kisse . i say , to betray thy master , whom thou wast bound to defend , and oughtest to haue loued . it was too much for any barbarian to haue done : but for thee which didst call him master , vvhich didst beare his bagge , which didst sit at his table , which wast conuersant vvith him , to doe it , was a iudas tricke , indeede , too-too traiterous , shamefull and beastly . but what will not the desire of money doe ? what will you giue me ( said ivdas ) and i will deliuer him vnto you ? i will deliuer him vnto you : but first i must know what you will giue me . iudas tooke part with the iewes , iudas betraied christ , iudas damned himselfe , and all for what will you giue me ? but what did his money him good , when he had lost christ , lost heauen , lost his soule , and damned himselfe ? but was this the end of this ? when iudas saw he was condemned , he repented himselfe , he brought againe the thirtie pieces of siluer to the chiefe priests and elders , he said , i haue sinned , betraying the innocent bloud : he cast downe the siluer pieces in the temple , he departed , and went and hanged himselfe . hanging was the end of iudas : a fit end for such a traitor : but that is not all , he hangs in hell perpetually for it , and he is serued as he deserued , most iustly : for bloud will haue bloud . but did iudas repent ? so is the text , he repented , and he said ; i haue sinned , betraying the innocent bloud . he did not repent truely , for then hee would not haue hanged himselfe . the word repentance was in his mouth , but the thing vvas not in his heart : within him was a tormenting conscience , which did accuse , iudge , and condemne him , which did set before his eyes , the haynousnesse of his fact , the grieuousnesse of gods wrath , iudgement without mercy , hell-fire without redemption : this desperate minde made him to depart from the companie , to take an halter , and hang himselfe . see the force of conscience in iudas : mala conscientia delictorum nostrorum testis , iudex , tortor , carcer , accusat , iudicat , condemnat . an euill conscience is a witnesse , a iudge , a tormentor , a prison of our sinnes ; it doth accuse , iudge , and condemne . what thing more grieuous , then day and night to carry about such a witnesse , iudge , tormenter , and prison ? omnia potest homo fugere praeter cor suum : nam quocunque vadit , conscientia eum non derelinquit . a man may auoide all things but his owne heart ; for whither-soeuer hee goeth , it goeth with him , either to excuse or accuse , which are the effects of conscience . the testimonie of a good conscience is a precious iewell , and ( as salcmon saith ) a continuall feast , because it maketh a man alwayes merry . the putting away of a good conscience causeth shipwracke of faith , as in himenaeus and alexander . happy , therefore is he which can truly say with that elect vessel s. paul , herein i endeuour my selfe to haue alway a cleare conscience towards god , and towards men : for if our heart condemne vs , god is greater then our heart , and knoweth all things ; but if our heart condemne vs not , then haue wee boldnesse towards him , and whatsoeuer we aske in faith we receiue of him . a sicke conscience can no physitian in the world cure , but that heauenly physitian christ iesu : to him therefore let vs resort with all humilitie . but to iudas againe : what will you giue me , and i will deliuer him vnto you ? the desire of money is the roote of all mischiefe . they which are poysoned with it doe erre from the faith. they pierce themselues through with many sorrowes : they fall into temptations , into snares , into many foolish and noisome lusts which drowne men in perdition and destruction . but men of god must flie those things and follow after righteousnesse , godlinesse , faith , loue , patience , meekenesse , laying hold of eternall life , whereunto they are called . by the end of iudas let seruants take heede that they betray not their maisters : for treason and rebellion most commonly haue a shamefull end ; such is gods iust iudgement . let masters also beware , that they trust not euery seruant too farre , no not though he be of his houshold , and pretend good-will , and seeme trusty ; euen so did iudas , yet was hee in truth , but a seemer , a dissembler , a traitor . for , as there is no griefe to that of the minde , no losse to that of life , no feare to that of destruction ; so is there no enemie to a dissembling friend , no treacherie to that which one of a mans owne may practise . here is iudas for an example : one of christs apostles , and of his houshold ( as i may say ) one that asked , master , is it i ? one that kissed him , and seemed as trusty as any the rest : yet for all that he was but a iudas , a halter , a cloaker , a dissembler , a traitor . all is not honie that is sweet , neither is all gold that glisters ; so is not euery one a true seruant that saith , master . iudas was a double fellow , hee had one question to christ , another to the iewes : to christ , master , is it i ? but to the iewes , what will you giue me , and i will deliuer him vnto you ? this question of iudas for the first part is very rife in the world at these dayes : i will doe you a pleasure , but what wil you giue me for my paines ? i will lend you a summe , but what will you giue me for interest ? i will let you a piece of land , but what will you giue me for a good fine ? hee that will giue most shall haue it : so all is , what will you giue me , and little without what will you giue me . but let them vse it as long as they will , it is but iudas his question ; christian charitie asketh no such question , and yet is ready to pleasure and to lend . and thus much for the treacherie of iudas . i will omit , for breuities sake , many circumstances , as that all his disciples forsooke him , and fled like cowards when they saw swords and staues against him ; that caiaphas the hie priest accused him of blasphemy , that the people spat on him , and smote him with rods , that peter denied him with a lie , with an othe , with a curse . i come to pontius pilate the gouernour . this man though hee knew well , that for enuy they had deliuered him , though his wife sent vnto him vpon the iudgement seate , to haue nothing to doe with that iust man , though hee found no cause of death in him ; yet like a naughty man , and timerous iudge , he let goe an arrant theefe , barrabas , and deliuered iesus to be crucified , & then before the multitude tooke water and washed his hands , saying ; i am innocent of the bloud of that iust man. he confessed him a iust man : why then did he giue sentence on him ? he said he was innocent of his bloud , and yet did consent to shed it . no , no , pilate was guiltie of christs death , and could not shift himselfe of it by taking water and washing his hands . what a matter was this , barrabas to be preferred before christ ? a murtherer let goe and an innocent person scourged ? but see enuie : they enuied christs vertues . inuidia est virtutis comes . if pilate had beene a good man , finding no cause of death in christ , hee would haue stoode with him to death , & not for feare , or any other carnal respect haue condemned him . after the souldiers tooke him in the common hal , first they stripped him , then they put about him a robe of scarlet , on his head they set a crowne of thornes in his right hand they put a reede before him , they bowed their knees , in mockage , saying , auc rex iudaeorum : afterward they spit on him , and with a reed smote him on the head . thus when they had mocked him , they tooke the rode from him , and put his owne rayment on him , and led him away to be crucified . what villany was this ? christ being god could haue staid their fury , yea , haue striken them starke dead with a word : but hee would not for our sakes . if those souldiers had knowne what they did , with whom they dealt , whose sonne he was , from whence he came , and whither hee would , what power he had , they would haue staied themselues : but being full of ignorance , they did what they did . for had they knowne , they would not haue crucified the lord of glory . but yet ignorance excused not . for ignorance in those which would not vnderstand , without doubt is a sinne : ignorance in those which could not vnderstand , is a punishment for sin : neither is excusable ; both are damnable . we haue heard what christ suffered before hee came to his crosse , that he sweat drops of bloud in mount oliues , that being sorrowfull he prayed earnestly to haue that bitter cuppe passe from him , that he was betraied by iudas with a kisse , that hee was forsaken of all his disciples , that he was accused by caiaphas for a blasphemer , that he was denied by peter thrice , that hee was condemned vnder pontius pilate . it followeth that i speake of his suffering on the crosse . christ being on the crosse suffered reproch of the passers by , of the priestes , scribes , and pharises , and of the theeues . the passers by wagging their heades , reuiled him , saying : thou that destroyedst the temple of god , and buildedst it in three dayes ; if thou be the son of god , come down from the crosse . likewise the priests , scribes , elders , and pharises mocked him , saying , he saued others , but himselfe can he not saue : if hee be the king of israel , let him come downe from the crosse , and wee will beleeue him . the theeues also doth at the first , cast the same thing in his teeth . christ indeede said : destroy this temple , and in three dayes i will raise it vp againe . the iewes mistooke him : they meant that great temple in hierusalem , which had beene a building fortie and sixe yeeres : but he meant the temple of his body , that after they had destroyed , mangled , and killed it , he would raise it from death the third day , as in truth he did . now if they had vnderstoode him , they would neuer haue mocked him with that saying : but seeing him to rise againe , haue confessed him to be the son of god. the wicked priests , scribes and pharises mocked him saying : hee saued others , but he cannot saue himselfe : if he be the king of israel , let him come downe from the crosse , and we will beleeue him . christ indeed saued others , all , that beleeued in him , from the guilt of sinne , from eternall death , from the tiranny of sathan , from the curse of the law , from the wrath of god. himselfe also he saued , in that he got the victory , and rose againe the third day : but these blinde priests , scribes and pharises , vnderstoode not this , and therefore they mocked him with it . moreouer , christ could haue come downe from the crosse if he would , but he knew it not to be expedient . he would not yeeld to their fancies , if he had come down , they would haue beleeued him neuer a whit the sooner : some would haue said he did it for feare of death : some to shew what he could doe : some for one respect , some for an other . and therefore christ knowing this , yeelded not vnto them , but went forward with the worke he had in hand , which was by his crosse to appease the wrath of god , to satisfie his iustice , to make him fauorable vnto sinners , by offering a full and perfect sacrifice once for all : and therefore he is a priest , not according to the order of aaron , which by imperfection did need a successiue , but according to the order of melchisedec , and that for euer . to proceede : from the sixt houre to the ninth , there was darknes ouer all the land , for the sunne was darkned . about the ninth houre iesus cried with aloude voice , ely , ely , lamasabacthany . my god , my god , why hast thou forsaken mee ? behold the passion of christ . he cried , with aloude voice he cried , vnto heauen he cried , as one forlorne he cried : my god , my god , why hast thou forsaken me ? no tongue can expresse , nor heart conceiue the pangs , the paines , the punishment which he suffered . for the time the paines of the damned , the torments of hell fell vpon him , which wee for our sinnes had deserued , and should haue suffered for euer and euer in hell , had not he so suffered on the crosse . what terror was this to behold , man in his fall , god in his wrath , sinne in his desert , the law in his curse , the diuell in his tyranny , hell in his torments ? what terrour was this ? god in his wrath is a consuming fire : man in his fall is a lost cast-away : sinne in his desert is a damnable thing : the law in his curse is a heauy thunderbolt : the diuell in his rage is very terrible : hell in his torments is intolerable . and what a terrour was this ? these things christ did behold , nay did suffer , and the paine did make him crie aloude : my god , my god , why hast thou forsaken me ? not that god forsooke christ at any time : but this speech declared that conflict , that terrour , that torment , vvhich no creature beside could haue endured . for it cost more to redeeme soules , so that a man must let that alone for euer . then most true is that article of our creede : he descended into hell , for the time he suffered the paines of hell , together with the extreame shame , as the victory of sorrowes , whilest being held in the graue vntill the third day , he lay as it were oppressed of death . the vertue of his passion reacheth downe to hell , to redeeme mankinde from the paines of hell which hee had deserued , to ouerthrow sathan the prince of hell , to dissolue his workes which are sinne , and death , to deliuer mankinde which are vnder his subiection , to purchase for him gods fauour , forgiuenes of sinnes , and eternall life . christ on the crosse offered vp his soule and body a sacrifice to saue our soules and bodies . on the crosse hee suffered in soule and body to make satisfaction for our sinnes committed in soule and body . and the suffering in both was so great , that he cried aloude , my god , my god , why hast thou forsaken me ? in that he said , my god , with a repetition , hee assured himselfe still of his fauour , of his protection , and of deliuerance : by that speech he despaired not , but expressed the greatest sorrow , the heauiest paine that could be endured , for the redemption of mankinde . we haue heard what a notable sacrifice christ offered on the crosse , not the bloud of goates or calues , but his owne bloud to purge our consciences from dead workes to serue the liuing god. this is that sacrifice which was figured by the paschall lambe , by the brasen serpent lifted vp in the vvildernesse , by the whole burnt sacrifice , by the peace offering . a remembrance of this sacrifice , is our cōmunion of bread and wine , the one representing christs bodie rent , the other his bloud shed for our sinnes . this is that sacrifice whereby abel , noe , abraham , isaac , and iacob , all the faithful patriarchs and prophets , all the beleeuing persons from the beginning were saued . for , christ is the lambe , slaine from the beginning of the world . slaine in the figure , in the purpose of god , in the vertue of his passion from the beginning of the world . then is christ slaine to euery one , vvhen hee beleeueth him slaine . iesus christ yesterday and to day , the same for euer . from the beginning of the world to his ascension that is yesterday , from his ascension to the common resurrection , that is to day , from the common resurrection for euer he is one . therefore one faith , one religion , one kinde of sacraments in substance , one way to heauen from the beginning , one spirituall meate & drink . our fathers did all eate the same spirituall meate vvhich vve eate , and drinke the same spirituall drink which we drink . they dranke of the rocke which followed them , and the rocke was christ . for though they did eate manna , and dranke water out of the rocke , yet the faithfull spiritually did feede on christ : because that visible meate they vnderstood spiritually ; they hungred after it spiritually , they did taste it spiritually , that vvith it they might be satisfied spiritually . and bertramus saith , that our fathers did eate the selfe-same spirituall meate which we eate : because one and the same christ fed the people in the wildernesse with his flesh , and refreshed them with his bloud , and now feedeth the faithfull in the church with the bread of his bodie , and refresheth them with the vvater of his bloud . but what is it to eate the flesh of christ ? it is to rest vpon him vvith a sure trust , by his grace spirit , presence , to be fed , nourished , susteined to eternall life or as christ himselfe saith : he that eateth my flesh , and drinketh my bloud , abideth in mee , and i in him . to eate the flesh of christ , and drinke his blood , is to abide in christ , and to haue christ abiding in vs. and therefore s. augustine saith , hee that abides not in christ , and in whom christ abideth not , eateth not spiritually the flesh of christ , although visibly and carnally he presseth with his teeth the sacrament of the body and bloud of christ : but rather eateth the sacrament of so great a thing to his condemnation . whereby it may appeare that we at this day preach the selfe same gospell which was in the beginning of the vvorld , that is , vvee preach christ crucified , which was opened to our first father in paradise , renewed to abraham , and all the patriarchs , figured by all the sacrifices of the law , witnessed by the prophets , pointed vnto by iohn baptist , preached by iesus christ himselfe , and deliuered by his apostles . and therefore it is most true , ancient , catholike and apostolike . now to the things vvhich hapned about the time of his passion : the graues did open : the dead bodies which slept arose : the vaile of the temple did rent in twaine from the top to the bottome : the earth did tremble : the stones did cleaue asunder . these things declared that a notable person suffered , yet the iewes were not touched . these vnsensible creatures were moued , yet the iewes hearts were hardned . the centurion , when hee saw what was done , glorified god , saying : of a suretie this man was iust . the souldiers that watched him , when they saw the earth quake , and the things that were done , feared greatly , saying : truely this was the son of god. a confession to the glory of god , to the comfort of themselues , to the prouing of a sauiour , and to the terror of the iewes . this man whom yee haue contemned , whom ye haue condemned , whom yee haue reuiled , whom yee haue scourged , whom ye haue crucified , truely was the sonne of god. the renting of the temple , the quaking of the earth , the cleauing of the stones , the opening of the graues , the rising of the dead , doe proue , that truely he was the sonne of god , and without all doubt a iust man. a iust man indeed : for in his heart was neuer euil thoght ; out of his mouth neuer proceeded euill word ; with his body he neuer wrought ill deede : but in heart hee was alwaies tender and louing , in word gentle and meeke , in dealing iust and vpright . yet was he accused , condemned , and put to a most shamefull death , the death of the crosse , as a most notorious malefactour . and all this was done to worke the worke of mans redemption . here come in certaine questions . the first is , whether christ could haue deliuered himselfe from their hands . the answere is , he could . for he is god omnipotent : but he did not , that the scriptures might be fulfilled , that our redemption might be made , that our saluation might be accomplished . the second question is , whether the iewes were to be excused , seeing it was the good will of god that christ should die . the answere is , in no wise : because they did it of ignorance , enuie and malice . and whereas good came thereby to mankind , that was to be ascribed to gods goodnesse , which did turne their sinne to a good end : deus tam bonus est , vt ex malis eliciat bona . god is so good that he turnes euill to good . the third question is , whether all they are damned which put christ to death ? i dare not so say , seeing christ prayed for them : father forgiue them , they know not what they doe . but this i say , whosoeuer of them died , not beleeuing that person to be the sonne of god , the onely mediator betwixt god and man , the onely redeemer , and purchaser of forgiuenes of sinnes , the onely high priest of good things to come , whosoeuer i say departed out of this faith , is damned for euer and euer . i proceede to the benefits , which we inioy by christ his passion , which are in number many , in feeling comfortable , in estimation most precious . the first is purgation of sinnes . thrice happy is he that hath it , most miserable are they which haue it not . the penitent sinner of a troubled spirit , of a broken and contrite heart , forsaking his owne waies , and renouncing his owne imagination , promising amendment , and purposing the fruits of repentance , confessing his own miserie , and appealing to the mercies of god in the merits of christ , haue their sinnes , though as red as scarlet , yet washed in his most precious , gracious , and glorious bloud . for if the bloud of buls , and goates , and the ashes of a heiffer , sprinckling them that are vncleane , sanctifieth as touching the purifying of the flesh : how much more shall the bloud of christ , which through the eternall spirit offred himselfe without spot to god , purge your conscience from dead workes , to serue the liuing god ? and to this end are we deliuered from all our enemies , sathan , sinne , and death , that we should serue christ our deliuerer , & that without feare , in holines and righteousnesse all the daies of our life . the 2. benefit is , remission of sinnes . blessed is the man whose sinnes are forgiuen , couered , and not imputed . sinne is in the childe of god , but it reigneth not . sinne is in the elect , but it is couered . sin is in the heires of saluation , but it is not imputed , because it is forgiuen : as the arke was couered with a golden sheet called the propitiatorie : so christ is the propitiation of our sinnes , by whom we haue redemption through his bloud , euen forgiuenes of sinnes . for the bloud of christ crieth remission of sinnes in the hearts of the godly . the 3. benefit of christs passion is , deliuerance from the curse of the lawe . the law accuseth , christ excuseth . the law terrifieth , christ comforteth . the law curseth , christ blesseth . christ hath redeemed vs from the curse of the law being made a curse for vs. for it is written , cursed is euery one that hangeth on the tree : that the blessing of abraham might come on the gentiles through faith ; that we might receiue the adoption of sons . for though we be blacke by nature , yet are we white by grace : though blacke in adam , yet white in christ : though blacke by merite yet vvhite by mercie . for christ is the end of the law for righteousnes to euery one that beleeueth . they then which in a liuely faith apprehend christ crucified , and risen again , haue what the law requireth , that is , perfect obedience performed of christ imputed to them . the 4. benefit by christs passion is , freedome from damnation . for what destruction can come to them which are ingraffed into christ the author of saluation ? how can the second death take hold on them that haue their part in the first resurrection , and are in christ the life it selfe ? the deuill cannot pluck them away finall from god , which are written in the booke of life , and redeemed by the blood of the lambe . hell cannot terrifie them which patiently looke for an inheritance in heauen . there is no damnation ( saith the apostle ) to them which are in christ , which walke not after the flesh , but after the spirit . we are in christ by election before the world was made : we are called to christ by the word after the world was made : we are iustified by a liuely faith , the obedience of the son of god being imputed to vs : we are sanctified through the spirit , our soules being purified in obeying the truth : we walke not after the flesh , when we resist couetous cogitations , ambitious desires , voluptuous thoughts , enuious conceits , malitious purposes , and whatsoeuer els corruption of old adam : we walke after the spirit , when we embrace loue , follow peace and holines , shew long-suffering , gentlenes , meeknes , temperance : crucifying the flesh with the affections and lusts . the fift benefit by christs passion , is , that the wrath of god is pacified . for as they which obey not the son , shall not see life , but the wrath of god abideth on them : so they which beleeue in the son haue euerlasting life reserued in heauen for them , which are kept by the power of god , through faith to saluation . this is my beloued sonne , in whom i am well pleased , heare him . a voice from heauen , after iesus was baptized , the heauens being open vnto him , and the spirit of god descending like a doue , and lighting on him . this borne of the virgin mary is my naturall , & beloued son , coequall to me , and coeternall , and consubstantiall with me , in whom , euen for his owne sake i am well pleased with all my elect children , my displeasure being as farre from them , as the east from the west , and my fauour vpon them euen for my christ , for whose sake i pardon all their offences , and their sinnes , and iniquities will remember no more , but will put my lawes in their mindes , and write them in their hearts , and will be their god , and they shall be my people . the sixt benefit by christ his passion , is victorie ouer sathan . for where sinne is purged , remitted , and not imputed , vvhere the malediction of the law is abrogated , where the second death is abolished , where the wrath of god is pacified : there the deuill hath naught . for christ , through death , destroyed him which had the power of death , that is , the deuill , that he might deliuer all them which for feare of death were al their life time subiect to bondage . wherefore , though sathan be yet suffred to tempt the children of god , yet hee shall neuer plucke them away from the state of saluation : because god is faithfull , and will not suffer his to be tempted aboue their strength : but shall in the middes of temptation make a way that they may be able to beare it . beside these singular benefites by christ his passion , wee haue by the same peace of conscience , which passeth all vnderstanding , accesse to grace by the mediation of christ , and after this life euerlasting , to behold the blessed and glorious trinitie , in glorie , maiestie , and eternitie . now to the meditation of christ his passion , which we shall consider fruitfully , if wee marke how fowle a thing sinne is , how grieuous to the conscience , how displeasant to god , what punishment it deserued , whose death it procured , and so repent for the same . secondly , if wee behold the passing loue of god in sending his sonne to redeeme vs , & the singular loue of christ , in laying downe his life for vs , and so be thankfull to both for the same . if god had redeemed mankinde by any other meanes , as by siluer or gold , or by force of armes , or any of his angels , the benefit had been the lesse : but he did it by the death of his holy and deare sonne . a benefit of all benefits the greatest , and neuer to be thought on without thankfulnesse . and in truth no angel could be an attonement-maker betweene god & man , because they communicate nature neither with god nor man : but christ iesus doth with both . for hee is god in nature , and man in nature : and so a friend to both god and man , and therefore a most fit person to make peace betweene god and man. thirdly , we shal meditate on the passion of christ aright , if after his example we forgiue our enemies when they offend vs , if we loue them though they hate vs , if we pray for them , though they curse vs , after the example of christ , which forgaue vs when wee trespassed against him , which so loued vs , that he died for vs when we were his enemies & sinners . fourthly , we shall meditate on the passion of christ aright , if we mortifie our members , which are vpon the earth , if we crucifie the flesh with the affections , that is , by putting off the old man , which is corrupt through deceiueable lusts , and putting on the new man , which after god is created vnto righteousnes and true holinesse , if we walke honestly ; as in the day time , not in gluttony and drunkennes , but in sobrietie , neither in chambering and wantonnesse , but in chastitie , neither in strife and enuying , but in charitie : if wee put on the lord iesus , and make no prouision for the flesh , to fulfill the lusts of it . we may haue an honest care of our bodies , which is to feed them soberly , to cloth them decently , to exercise them moderately : but so to prouide for the flesh as to fulfill the lusts thereof so to pamper it as to make it ouer-rule the spirit , this is to forget christs passion , to seeke to crucifie him againe , to serue our enemie , from which to redeem vs christ died , to destroy that ( as much as in him is ) vvhich christ so deerely bought . lastly , we shal meditate on the passion of christ aright , if wee stedfastly beleeue by it to be saued , and liue and die in true repentance for our sinnes , which made a diuision betweene god and vs , vvhich brought the sonne of god from heauen into the vaile of misery , which caused the death of iesus christ . the consideration of this ought to make our hearts to bleede , to flye from sinne , as from a biting serpent , to renounce the diuell with his workes , as we promised in baptisme , to be contrite , which is the first branch of true repentance , to crie for mercie , which is the second , to trust in christ the mediator , which is the third , to endeuour with a purpose to serue the liuing god , which is the last . then tho our sins were as crimson , they shall be made as vvhite as snow : though they were red as scarlet , they shall be as wool . for the bloud of iesus christ the son of god , purgeth the penitent from all sinne . then god will be on our right hand for euer . then shall the realme flourish , as now , so for euer with peace , plenty , the preaching of the gospell , with many other godly blessings , to the glorie of god , the comfort of vs , and terrour of the enemie . let vs be thankefull to almightie god for preseruing vs hitherto , giuing vs peace , when others haue had the contrarie : plentie , when others haue suffered scarsity : the preaching of the word , which others haue lacked : vnder the gouernement of a most gracious king , whom we are bound , as the lords annointed , to loue sincerely , to reuerence dutifully , to obey heartily , to pray for zealously and continually , because god hath vsed his maiestie as a meane to conuey ouer vnto vs his mercies ) that he may liue to the comming of christ , to giue vp to him his princely crowne , to receiue of him a crown of glory for euer , in the kingdom of glorie , where is light and no darknes , life , and no dying , peace and no discord ; where is mirth without mourning , fauor without misliking , knowledge vvithout ignorance , where is holines & no sinne , vprightnes and no hypocrisie , truth and no falsehood , perfection and no infirmitie ; where are ioyes which eye hath not seene , neither eare hath heard , neither hath entred into the heart of man , which the lord hath prepared for them that loue him , in the company of godly saints , in the sight of heauenly angels , in the presence of iesus , the mediator of the new testament . to vvhom with the father and the holy ghost , be all honour and glorie for euer and euer . amen . ( ⸪ ) finis . christes miracles deliuered in a sermon. by arthvr dent, preacher of the word of god, at south-shoobery in essex. dent, arthur, d. 1607. 1608 approx. 53 kb of xml-encoded text transcribed from 27 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a20180 stc 6613 estc s113588 99848821 99848821 13937 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a20180) transcribed from: (early english books online ; image set 13937) images scanned from microfilm: (early english books, 1475-1640 ; 643:06) christes miracles deliuered in a sermon. by arthvr dent, preacher of the word of god, at south-shoobery in essex. dent, arthur, d. 1607. [56] p. printed by g. e[ld] for iohn wright, and are to sould at his shop at christ-church gate, at london : 1608. a sermon. on john ix. 16. printer's actual name from stc. a1, probably blank, lacking--folger shakespeare library catalogue. signatures: [a]-c d⁴ (d4 blank). reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode 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text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -miracles -early works to 1800. bible. -n.t. -john -commentaries -early works to 1800. sermons, english. 2005-08 tcp assigned for keying and markup 2005-09 apex covantage keyed and coded from proquest page images 2005-11 judith siefring sampled and proofread 2005-11 judith siefring text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion christes miracles , deliuered in a sermon . by arthvr dent , preacher of the word of god , at south-shoobery in essex . at london printed by g : e. for iohn wright , and are to be sould at his shop at christ-church gate . 1608. christes miracles . iohn . 9. 16. then said some of the pharisees : this man is not of god , because he keepeth not the sabboth : others sayd ; how can a man that is a sinner doe such miracles ? and there was a dissension among them . in this verse is set downe a double opinion which the pharisees held concerning christ , and especially concerning the workes which hee had wrought among them . some of them haue peremptorilie , and flatly condenmed him , saying , that hee was a man that was not of god : and they render a reason , or rather a shadow of a reason ; namely because he kéepeth not the sabboth , but their opinion was rashe , and their iudgement false and erronious , procéeding from the malice and hatred of the person of christ . also that which they haue vsed for a reason , we haue shewed that it is likewise false : for christ was so farre from breaking the sabaoth , or any part of the law , that he did in full perfection fulfill the whole law of god. now followeth the opinion of the second sort of pharisees , which sayd ; how can a man that is a sinner , do such miracles ? as if the holy ghost should say , if our sauiour christ were such a prophaner and breaker of the saboth , as you surmise him to be , then it were impossible for him , to doe such strange and wonderfull miracles , as we sée he hath wrought : of this wee haue spoken before , & shal speake more hereafter , when we haue spoken generally of miracles , of the workes of them , & therefore of the power of god , in working them , & also of the power of angels , of satan , & of men therein . whereas it is said ; how can a man that is a sinner doe such miracles ? these men doe insinuate , that sinners can do some wonderfull miracles in the sight of men , but to doe such a miracle , as to cure a man being blinde from his birthe , was impossible for them . it is impossible that any sinner should doe this or any such miracles which christ did , wee are therefore to shew , first , what a miracle is , that euery one vnderstanding the nature thereof , may make such proper and peculiar vse of the same , as he ought . a miracle is nothing else but a rare worke , apparently wrought by the sole omnipotent power of god , cleane contrary to the order and instinct of nature , farre aboue nature or naturall causes . i vse so many words , that i may speake to the capacity of all the people , wheras otherwise i might vse fewer , we are therefore first to know y ● it is a worke , for indéed it must be in it selfe a true worke , déed , or fact , otherwise it cannot in it selfe , and of it selfe , make men to muse and maruell at it : at least it cannot make wise men to maruell at it . if therefore it be a miracle , it must be a sensible worke , not a worke in shew , illusion or deceit , but a worke in nature , indéed , and in trueth ▪ if it be but an apparance of a worke , it is no miracle . if it be onely in illusion of the senses , it is no miracle . it is then true that the illusions of satan , are no miracles , for he doth nothing but delude the senses of men , neither is it the celeritie or agilitie of mens hands which are miracles , as of juglers , which deceiue the people by an actiuitie in continuing the thing which they doe . for they doe not any true worke , but by their dexterity deceiue mens senses . these therefore are no miracles , for euery miracle must be a true worke , and fact indéed . i therefore first call a miracle , a worke , to separate it from those that séeme to be miracles , and yet are not , as be the workes of satan , and his members , and also those that are done by agility of man , which are workes in shew , but not indéed . this kind of miracle which is a true worke , hath béene wrought by diuers of gods children , as moses when he was sent to deliuer the people of israell out of egipt , did worke many miracles , to testifie that he was sent of the lord. he made frogs , not in appearance , but indéed : he turned the water of the riuer into bloud , not in appearance , but in déed . so also elias wrought myracles , not in shew but in déed . so christ wrought miracles not in shew , but in déed . for lazarus being dead indéed , he raised him vp againe in déed : when the wine wanted at the mariage , he turned water in déed into wine in déed , as pure wine as any issued out of the uine , and so were all the miracles which he did , workes in déed , and not only in appearance . when therefore wee sée any wonderfull thing come to passe , wee must examine it , whether it be a worke in déed , or onely in appearance . if it be not a worke in déed , as be the illusions of satan , and of men , which deceiue the senses , and do not bring any worke to passe , then is it not a true miracle . for euery true miracle which the lord hath wrought himselfe , or any of the prophets , or our sauiour christ , haue béene true workes . secondly , i call it a rare worke of god , for of the workes of god , there be some which are vsuall , common , & ordinary : as the preseruation of mankind , is an ordinary and vsuall worke of god , and it is truly said of the holy ghost , that we liue , mooue , and haue our being in the lord : yet because this is vsuall , ordinary , and common , yea dayly and hourely , ( for the lord doth ordinarily euery day and houre , preserue men , otherwise they could not liue ) i say because it is ordinary , dayly , and hourely , we cannot properlye call it a miracle , for it doth make men to maruell , to muse , to be amased and astonied at it , séeing it is so vsuall and ordinary among them . for it is the nature of miracles , to make men , muse and maruell at them : and therefore when as in the euangelists , any miracle which our sauiour christ wrought , is set downe , there also immediatly followeth , that the people were astonied : therefore that which is vsuall , and common , cannot properly be called a miracle . a miracle therefore must be a rare worke of god sildome brought to passe , and for this cause we cannot say , that repentance , or regeneration is a miracle , for although repentance be wrought in few , yet is it not properly a miracle , because it is ordinarily , & vsually at one time or another , wrought in the hearts of all gods children . there be also many strange and wonderfull workes of nature , yet because they are not rare but vsuall , and ordinarie , they be no miracles . an adamant stone ( wee know not by what force ) will drawe iron to it selfe : iron is heauy of it selfe , and of it selfe cannot possibly mooue from place to place , yet an adamant if it be aboue it will draw it to it selfe , which is very strange and admirable , yet because it is vsuall and common , it cannot be called a miracle . so we may sée the nature , and power of some water , to turne that which in nature is gold , into stone : that is knowne to be true by experience , yet no man can shew any reason , why that water should rather doe it , then any other . although this be strange & wonderfull , yet because it is vsuall and ordinary , yet in those waters , it is no miracle : for euery miracle is a rare worke that commeth to passe , not ordinarily , but very sildome . this worke is called rare , either in regard of the thing wrought , or in regard of the manner of working it . first in respect of the thing wrought : as when the lord sent downe manna from heauen , to féed such a great number of people as the israelites were , this was very rare in regarde of the thing wrought . so when the lord made the sunne to stay in the element : so likewise ( as we may read ) when the lord made the shadow of the diall to go back . secondly , a miracle is rare in regarde of the maner of working it , as when the water was turned into bloud , it was not a rare thing to sée blond , but the manner of working it , as namely with a rod , was most rare and was neuer seene before . so we do sée that christs manner of healing the blind man was very rare . therefore a miracle : if it be a miracle indéed , first it must be a true worke , secondly a rare worke , either in regarde of the thing it selfe , or in regard of the manner of dooing it . apparantly wrought , &c. thirdly , a miracle must haue this annexed vnto it : for it must not be obscure , but apparent i meane not to the reason and iudgement of man , but to mans sense , that is , to some of his senses , or to all of them , without controuersie or doubting . this we shall sée in all true miracles wrought by god , to be of this nature , namely cleare and euident to mans senses : for either men did féele them , as the darknesse in egipt , or else they might touch them , taste them , or smell them . when the lord brought his people of israel from egipt , all the miracles which hee by his power had wrought among them were most apparent vnto mans sense . as namely when they went through the redde sea , there he made the waters to deuide themselues , and to stand like mighty mountaines on each side of them , in such sort , that they did most mauifestly sée , and behold the same . so likewise they saw , when moses stroke the stony rock , so that thereout gushed water . so they saw most euidently the walls of iericho fall downe : and therefore if there be any miracle which is not apparent of itselfe , it is no miracle . likewise what workes so euer be done by satan or any of his angels , if it be not euident and to bee discerned by mans sense , hence wee know that it is no miracle . let vs by this property of a-true miracle , examine the miracle of the altar of the church of rome , for in the sacrament of the altar , after the priest hath said a few words as these , ( hoc est corpus meum ) they teach that there a strange worke is brought to passe , for the substance of the bread which was on the altar , is gone and is changed into the body of christ : if it were so , then indéede it were a miracle : but if it be a miracle , then men may discerne it by one sense or other : for let them shew me an instance where the lord wrought any miracle which he did not subiect to the senses of man , but in this there is no miracle , which may be discerned by the senses : for the bread in the iudgment of al the senses seemeth the same , that it was before to y e sight , it séemeth to be the very same in substance , of the same quality and colour that it was of before , it hath the same taste it had before , to the handling it appeareth the same that it was before , and hath the same smelling that it had before , there is not any sense that iudgeth now otherwise of it , then it did before , & therfore it can be no true miracle . indéed if before i séeing it to be bread , tasting , smelling , and touching it , do iudge it to be bread , should now , séeing , smelling , tasting , and féeling it , perceiue it to be the body of christ , it were a true miracle : but séeing to all the senses , it appeareth one & the same that it was before , it cannot be a miracle : but they say the outward forme & external accident of y e bread yet remaineth , but the substance of it is turned into y ● body of christ , which though we cānot perceiue by our senses , yet we are to beléeue by faith . but how did christ himselfe deale with thomas , when he doubted of his resurrection : he sayd ; thrust thy finger into my side , and feele whether i haue not flesh & bones , for a spirit hath not as thou feelest me to haue ; he taketh away his doubt by the sence of féeling : and if this true naturall body of christ were there in the bread , then might we feele it as thomas did , for christ still retaineth that his true and naturall body , although he be now glorified . in-so-much therefore that in the bread there is no miracle apparent to the senses , there is no miracle at all . but this is the difference ( in gods church ) that before it was common bread , ordained , and sanctified by the lord , for the nourishment of our bodies , but now it is the holy bread , appointed , and set apart , and sanctified by the lord , not so much for the nourishment of our bodies , but especially for the confirmation of our faith , and the foode of our soules . the same also is to be said of the wine . fourthly i adde : wrought by the sole omnipotent power of god. wherin i note the workers of miracles . the lord himselfe worketh miracles , but peculiarlie and properly by his power , and not by his wisdom , though both be infinite , and that a miracle is wrought by the power of god , i prooue by these reasons . first a miracle is a worke of great power farre passing the power of all creatures , therefore it must néeds be wrought by the power of the creator . secondly , it is apparent by diuers places of the word of god , as ioel. 2. 21. 30. there the holy ghost ascribeth the working of miracles to the lord himselfe . i will shew wonders in heauen and earth , saith the lord , feare not o land , for i will do great things . thirdly , the holy ghost vseth this as an argument to prooue , that iehouah is the lord , and is onely to bee serued . leuit. 26. deut. 28. albeit the magitians of egipt could worke many admirable wonders by their owne arte , and by the instruction of the diuill , yet they confessed that the workes of moses were not done by moses power , nor by any actor skill that was in moses , nor yet by naturall causes , but by the finger of god , which is nothing else but his power . by this argument doth christ prooue , that his miracles were not done by the power of belzebub : if i by the finger of god cast out diuils , by whom doe your children cast them out . lastly , this may also appeare by the consideration of the meanes which the lord vseth in working of miracles . as the shadow of peter to cure diseases . can any mans shadow cure another ? no , but the lord would haue that this meanes should shew that the things were wrought by his power . so the handkercher of paul did cure diseases , not that there were any such vertue in it , but that it came from the lord : so also did the hem of christs garment : is there any power in the hem of a mans garment to cure diseases ? surely no , but the lord vseth that meanes to teach vs thereby that his power onely doth worke it . here then we must acknowledge , that miracles are wrought only by the lord , and serue greatly to the aduancing of his glory . lastly we must consider , that a miracle is contrary to the instinct of nature . ] nature had neuer any such inclination , as to bring to passe any miracle , as when the water stood on two parts , nature had a desire to make the waters runne , when as then the waters stoode , it was contrarie to nature . the vse . the vse that we must make hereof , is to giue to god that which is his owne , that wee should acknowledge him to be the sole author and worker of miracles , that either haue béene or shall be in the world . if thou giue them to satan , then doest thou constitute him , instéed of the lord himselfe . art thou the lords ? then know , that neither sathan , nor any creature , is able to worke any miracle against thée . if thou be his , rather then his name should be dishonoured by thée , hee will worke miraculously , for thy good and preseruation . further , this serueth to ratifie our faith in the power of god. the diuill is his seruant , whether he will or not , he can do nothing but that which the lord willeth . and hereby we hold that our bodies shall be raised againe at the last day . for god is able to worke all miracles : although there be neither bone , skin , nor flesh left , yet hee is able to ioyne flesh to flesh , sinew to sinew , and raise vs vp againe with the same bodies , we had before . the second part of this sermon . now remaineth some-thing to be spoken more plainely and particularly of miracles . for as in all other things , so also in miracles , the lord vseth diuerse and sundry wayes of working . for eyther himselfe alone , and of himselfe alone , or else he vseth some creature in the working of the same . as in the creation of the world , hee vsed not any thing out of himselfe , but in himselfe , by himselfe , and of himselfe alone , he created all things of nothing . so likewise in the working of some miracles , it pleaseth him not to admit the vse of any creature whatsoeuer . as when hée stayed the sunne in the firmament , hee did it of himselfe without the helpe of any other . so also he turned back the shadow of the dyall of azah by himselfe alone without the vse of any other . but neuerthelesse in working some miracles , he vseth meanes , but especially man for the meanes thereof . as in all the myracles wrought in egipt , the lord did worke them indéed , but by the hand of moses and aaron . he deuided the redde sea so , that israel passed through on drye foote , but it was done by moses . so also hee wrought many miracles in the wildernesse before the isralites , but by the hands of moses and aaron . so some miracles were done by judges , some by elizaeus , and others of the prophets . so also god wrought miracles afterward , not only by his sonne , but also by the hands of the apostles . so that it is a true point of religion , to holde , that the lord in working of miracles , doth oftentimes vse the meanes of man therin . in this doctrine wee are to take héede of these two dangerous points . first , that we derogate nothing from the maiestie of god , although hee vse meanes in the working of many miracles . secondly , that we do not magnifie the creature , which the lord vseth aboue that which is conuenient , into which many haue fallen heretofore . for the auoyding therefore of them , it is necessary to hold these two points of religion : first to beléeue and know that the omnipotent power of god cannot be communicated to any creature . for the lord saith , as of his wisedome , iustice and mercy , so also of his power . i will not giue my glory to another . we are therefore to hold , that the power of god cannot beséeme any creature whatsoeuer , no though it bee an angell of heauen . secondly , that wee must know , remember , and constantly beléeue , that albeit the power of god could be communicated to any creature , either in heauen or in earth , yet that there is no creature capeable thereof , no creature is able to beare it . this is euident in the example of peter , before whome when christ had wrought a miracle , and hee had séene some small sight of his glory , he sayd , depart from mee lord , for i am a sinfull man. if peter could not abide the glimmering of his glory , and if it brought his sinnes to memory : insomuch that hee thought himselfe vnworthy of his presence : how much more vnable had hee béene to bears the weight thereof . but ( may some say ) if this bee so , why then doth the lord vse meanes in working of miracles ? why doth hee vse men prophets , apostles , yea and those also which haue no iustifying faith , and also other creatures ? i answer , the lord vseth them , not because he stands in néed of them ( for he can worke all things of himselfe ) neither vseth he them , that men should ascribe lesse to him , and more to the creatures which he vseth , but for to teach vs these thrée things . first to teach vs , how his maiestie doth approoue the meanes whereby things are brought to passe : for if the lord vseth meanes when as they be of lesse vse , much more wil he approoue when the meanes are vsed which haue some power to bring things to passe . this then is the first cause why the lord vseth meanes , to shew that he would haue vs kept , maintained and liue in this world , but so , as by vsing such meanes , as his maiestie shall appoint . therefore no man ought to neglect and contemne the meanes , least hee oppose himselfe against the lord secondly , the lord vseth creatures in working miracles , to support and vphold mans weaknesse , who is not able to looke on his maiestie , when hee worketh himselfe . this is plaine in the example of the israelites . exod. 19. when they came to mount sinai , to heare the lord , there was such thunder and lightning , and the sound of a trumpet excéeding lowd , and the mount all of a smoake , because the lord came downe by fire , they were so bereft of their sences , and were so afraide , that afterward they desired the lord not to speake to them himselfe any more , but that they might haue moses to speake vnto them , and they would heare him . thirdly the lord vseth meanes for the tryall of our faith , of our religion , and conscience , whether wee will ascribe the worke that is wrought to the worker thereof , or to the meanes , or partly to the worker , and partly to the meanes , or as some doe , all to the meanes , and none to the worker . the lord tryeth whether we will be constant , to ascribe the power that is in miracles vnto his maiestie , for in the miracles of christ , we sée how diuersly they were expounded , albeit they were effected by the finger of god , yet the pharisees would not ascribe them to the worker , but sayd , that hee wrought miracles by belzebub the prince of deuils . this is the corruption of man and want of faith : they are ready to ascribe though not all , yet at the least some part of the miracle to creatures , which are but the meanes , and not wholy to the lord , who is the onely worker of miracles ; for these causes the lord vseth meanes in working miracles , to teach vs these things thereby , for all miracles are wrought not for him , but for our cause . the meanes which the lord vseth are of diuers sorts , but especially thrée . first , some meanes which the lord vseth in working of miracles , are such as may séeme to men to haue some power in them , for the working of the miracle . as when moses came to the red sea , he lift vp his rod , and stretched out his hand ouer the waters . so when he came to the rocke to get water for the people , he strooke the rocke with his staffe , which séemed to haue some power in it , to make the water gush out of the rock , as afterward it did . the second sort of meanes which the lord vseth , are such as haue not so much as an appearance of any force or power , or vse , in the working of the miracle . such was the hem of christs garment , the hem of a garment hath not so much as an appearance , that it should heale any that are diseased . such was the handkercher of paule to cure diseases , what are handkerchers or swadling cloutes ( as we may aswell say , for the curing of diseases ) such was the shadow of peter , where vnto some comming were healed of their diseases . these were wrought when the apostles were ignorant thereof , and when they were occupied about other matters . but yet it pleaseth the lord to vse such means , although they haue not any appearance of any power in the working of a miracle . thirdly , the lord vseth such meanes as are not auaileable for the worke , but séeme to hinder it , as in curing of the blinde man , the claye which was made , and layde vpon his eyes , this christ ( who was god and man ) vsed , though it séemed to containe in it a naturall hinderance to the miracle . these thrée sorts of meanes the lord vseth , to teach vs thrée notable points . first he vseth the first meanes to trie the trueth of our faith , to sée whether we be so firme in faith , and whether we will so wholy relie vpon him , as that hée will giue all glory to him for the working of the miracle , though the meanes vsed doe séeme to haue some power of bringing it to passe , wee must therefore learne to giue all glory to the lord whatsoeuer . secondly , the second sort of meanes that the lord vseth , is to teache vs , that it is he alone that worketh miracles , and not the creature which is vsed , his sole omnipotent power doth worke it : let the meanes doe or bee what it will , whether it be any creature what-so-euer , or no creature , as was the shadowe of peter which was nothing , but the absence of light . let vs acknowledge the lord to bee the onely cause and worker of the miracle . thirdly the third sort of meanes , teacheth vs to giue nothing to the creature it selfe which is vsed , which is contrary to the opinion of many superstitious people , and contrarie to all coniurers , sorcerers , or casters of figures : sathan maketh them to thinke that the miracle is brought to passe by him , or the meanes which hee appointeth , and not by the power of god. but wee must acknowlegde that all creatures what-so-euer , that albeit the power of angels be great , yet if all these were ioyned together , yet they were not able to worke the least miracle that could be . this doctrine hath singular vse . first it teacheth vs what a miracle is . secondly , what a miracle is not : as all manner of appearances are no miracles , whether they bee illusions of sathan , or procéed from the deceipt , subtilty , and agilitie of man , none of them are miracles . so the preseruation of mankind , albeit it bee a true worke wrought by god onely , yet because it is a true vsuall and ordinary worke , it is no miracle , for euery miracle is a rare worke of god. thirdly , it teacheth vs that no worke is a miracle which cannot bee felt , smelled , or perceiued by some of the senses : when men therefore hold vs in hand that there is a myracle , yet if wee cannot sée any thing , feele , smell , or taste any thing , contrary to the ordinary manner , there is no miracle wrought . therefore let the malignant church of rome , teach , write , and decrée in their counsels , that there is a miracle wrought in the sacrifice of their altar ; yet because i can neyther sée , touch , smell , nor taste any thing but the same that was before , it cannot bee any miracle . fourthly , euery miracle is wrought by the sole omnipotent power of god. if any worke bee done by the power of sathan , or of any man : or any thing bee done wonderfully by the power of nature , it is no miracle . if sathan hath power to doe any strange thing , it is a naturall worke , and therefore no miracle . so also of the good angels . so likewise if we sée strange things come to passe in the heauens by naturall causes , wee are not to thinke they are any miracles . last of all , if any thing fall out according to the rare strength and power of some waters , or other creatures , if it fall out by nature , or if partlye by arte , and partlye by nature , it is no miracle . whatsoeuer therefore is not brought to passe by the sole omnipotent power of god , and that is not contrary to nature , it is no miracle . it followeth now to sée , how many sorts and kinds of miracles there be . i meane not how many sorts there be in nature ( for so there is but onely one true miracle ) but in name , and as they are called , for so there may be diuerse , and this i gather out of the words of these pharisees . how can a man that is a sinner doe such miracles ? insinuating thereby , that there bee some miracles which sinners may doe , yet not such as christ had done : out of this place then wee gather that in name there bee two sorts of miracles . one is a true and diuine miracle , which is that whereof wee haue spoken before , which is an vnbeceaueable miracle , for it is not done to deceiue any , but to magnifie the worke thereof , and for the good of them for whom it is wrought , and for the profit of those which behold it , it is called diuine because it is wrought by the soule omnipotent power of god. besides this there is a false vaine and deceiueable miracle , false i say because it is not this , for whatsoeuer is not this , is a false miracle , and vaine , because it cannot haue any good , godly , profitable and holy vse to the conscience of man , and deceiueable , because it deludeth men that are to discerne and iudge of it . this is the miracle which the pharisees here speake of , the which is granted to bee done by the wicked . elsewhere in the scriptures wee read , who are the workers of this miracle , as namely sathan himselfe doth often-times worke it . so also his ministers do often-times worke the same , for the holy ghost teacheth vs , math. 24. 24. that in the latter dayes there shall come false christs and false prophets , and shewe great signes , and wonders , so that if it were possible they should deceiue the very elect. wée must not imagine that the false christs shall worke true miracles , but they shall worke such strange and wonderfull things , that they should carry away many after them : nay if the lord had not decréed in his secret counsell to saue them that they should neuer fall away , they would also deceiue them . whereby wee may bee admonished , that séeing wee are in the last age of the world , that fearefull times are at hand , wherein false christs shall arise and deceiue many . and is not satan now strong in the hearts of the reprobates ? that they will teach false doctrines . now what if heretickes and scismatickes should haue power to confirme their doctrine by miracles and strange wonders ? would not many beléeue in them ? let vs therefore ( as paule taught the galathians ) prepare our hearts , that if an angell from heauen teach vs any other doctrine then that which wee haue receiued in the written word of god , let him bee accursed . the holy ghost also foretelleth vs , 2 thes . 2. 9. that before the comming of christ to iudgement , shall appeare antichrist with all power , with signes , and lying wonders . the holy ghost doth before admonish vs hereof , that wee should not wauer at euery motion , nor fall away at euery tryall , but bee constant , and hold fast the doctrine which wee haue receiued from the lord , by his prophets , his sonne , and his apostles : then although wee bee tryed with hereticks and scismatickes , and séeme to ourselues and to others to be lost , yet wee shall bee reserued to eternall saluation . but some man may say . if sathan can worke such miracles , and the lord would haue false christs to arise and worke wonders , how shall wee iudge of a miracle that is done : whether it proceed from the lord , or from sathan and his ministers , from a good cause and worker , or from an euill , and what wee are to holde and thinke of the power of sathan , how farre it reacheth , and what it is able to doe . i answer , that this is a very necessary point to bee knowne , and séeing wee haue entred into the handling of miracles , wee will shew what miracles can bée wrought by sathan , what is his power , where it beginneth , and where it endeth . the third part of this sermon . now therfore it remaineth to speake of the power of sathan . certaine it is , and wee are to beléeue it by faith , that the power of sathan is not equall to the power of god : it is not so strong , so large , and so wide : it is euery way infinitly lesse ; there is no comparison betwéene that which is infinite and that which is finite . if wée compare it with good angels , it will be lesse then some , and greater then other some , as afterward we shall more plainely sée : but if wee compare it with the power of man , it is farre greater euery way : but yet wee must know that is a finite and naturall power , not supernaturall ; for then none could bee saued : it is mightie , but yet not almightie : but that we may better conceiue of it : let vs lée wherein it lyeth . all the power that sathan hath consisteth in two points : first in his knowledge or vnderstanding . secondly , in his déed , action , or worke . for according as a mans knowledge is , such is his déed : so is sathans : as his knowledge is great , so also his worke great . for his knowledge it is to bee considered whence it ariseth , and how hee commeth by it , so shall wee better iudge of the greatnesse thereof . hee hath his knowledge by these meanes that follow . first from his spirituall nature , for by nature hee is a spirit , and therfore by nature hath the measure of knowledge giuen by god to a spirit which is great . wee know that there is a greater measure of knowledge in man , then is in a brute beast , by reason of that nature which the lord hath giuen to man aboue beasts . so the diuill is made of a spirituall substance , and of that onely : so that hee hath not a body which might hinder him to sée into the nature , quality , and operation of a spirite , and therefore being a spirit , he hath the knowledge of a spirit . in that therefore he is a spirit , hee hath a greater famili , aritic with our spirites , then otherwise hee could haue . in regarde therefore of his nature his knowledge is great . secondarily ; the measure of his knowledge may bee discerned by his creation . god created him a good angell , and gaue him the same measure of knowledge that hee gaue to other angels : looke therefore what knowledge is in a good angell by creation , the same knowledge is in sathan by his creation . it may bee that hee retaineth still that measure of knowledge which hee then receiued , albeit as it may bee thought , that as man by his fall , lost a great measure of that knowledge which hee had by his creation : so the diuill lost a great measure of his knowledge by his apostacie from the lord. further it is to be knowne , that the diuil being now fallen , is not of the consultation of the lord , as the good angels are , for they stand alwaies before his face , ready to doe any thing that hee shall command them , for the good of the elect , and therefore they are of the consultations of the lord , but sathan is not so , and therefore hee cannot haue so great knowledge as they haue , which is a great comfort to those that be the true children of god , that the good angels , by the measure of their knowledge , are more able to saue and defend vs , then the diuill is by the measure of his knowledge to harme vs. thirdly , the diuill since his fall , hath increased his knowledge , both on the things on earth , and of the wayes of god , by long obseruations and continuall experience , who hath alwayes had experimentall knowledge of the nature of man : for he is well acquainted with the age of men , he knoweth what be their affections , what is their nature , and what is their disposition , hee knoweth what things be offensiue to men , hee knoweth also what pleaseth them best in their young age , what in their middle age , and what in their olde age . and as in these things , so also hath hee experience in supernaturall things . for he remembreth by whom he hath béene resisted , and who will not yéeld to him . this then must greatly amplifie his knowledge , séeing he hath alwayes had such long experience of all things that come to passe . as put the case there were one man aliue which were perfect in sense , in body , in minde , in reason , and memory , and in all the faculties , both of the body and the minde , that had liued from the beginning of the world vnto this daye , and had obserued all things that had fallen out heretofore : this man would tell such wonderfull things , both past and to come , by naturall causes , and continuall obseruation , that i feare me least many would worship him as a god : therefore the diuill must néedes haue great knowledge , séeing that he hath had all these . but he knoweth more then any man could haue done : for hee doth not onely know those among whom he liueth , and the things that falleth out amongst them , but hee goeth about into euery familie and countrie , obserueth what is done , and is well acquainted with their conuersation . fourthly , besides this hee hath also another meanes to increase his knowledge . when the lord commandeth him to appeare before him to render accounts of all the workes that hee hath done , iob. 1. 16. when the children of god , that is the good angels came before the lord , sathan stood amongst them , and the lord said vnto him , whence commest thou ? and hee answered , from compassing the earth too and fro : and the lord sayd . hast thou not considered my seruant iob , how there is none like him in the earth , an vpright and iust man ? sathan answered : it is not for nothing that iob feareth thee , hast thou not made a hedge about him and his house , and about euery thing which hee hath on euery side ? but touch all that hee hath , and then see whether hee will not blaspheme thee to thy face . sathan knew well enough , that man will make shew of religion in prosperitie , but in aduersitie , by impatience would fall away : for herevpon the lord gaue him libertie to afflict iob , in visiting his body with sicknesse , in taking away his children , and his goods : but whence hath hee this knowledge ? from the reuelation of the lord : hee knew that iob should bee visited with great sicknesse , and loose his children , and his goods , when he heard it from the lord , and so he knoweth many other things which are to come to passe , and after hee once knoweth them , hee goeth to witches or such like , and tels them thereof , who like wise tell others of the same before it comes to passe , and so deceiue men thereby , making them to thinke that they knowe it of themselues : but neither they , nor the diuell know it of themselues , but by reuelation of the lord vnto sathan . fiftly , sathan hath another excellent meanes to increase his knowledge which the lord hath also granted vnto men : for they know what is to come by the reuelation of the prophets : for if there be any curse belonging to the people , the prophets do denounce the same , & make the people to know thereof , by the preaching of the word : whereas therefore the worde is preached , there is sathan present : he obserueth the doctrine , whether it be of power to bring men from the kingdome of darkenesse , to the lord : from sinne vnto repentance . if it bee , then is he must busie , either to step it from the care , or to pull it out of the heart , if they haue once receiued it , as math. 13. 19. by this meanes therefore hee increaseth his knowledge , that hee may worke more couertly , and bee the lesse discerned : for hee can turne him-selfe into an angell of light . sixtly , he hath yet another meanes to increase his knowledge , and that is by the obseruation of naturall causes . if you speake of an astronomer , he can tell that best : if yée speake of an astrologer , he is most cunning there in . yea that which men gesse at , and as it were groape at in the darke , hee beholdeth and knoweth most certainlie , and can tell any thing that is to come to passe by the course of the starres , and other naturall causes . if we speake of knowledge in the artes , there is none comparable to him : hee is most skilfull in all the tongues , and there is no time that is hid from him . so that by these meanes hee hath wonderfully increased his knowledge . but some may say : hath hee knowledge in any thing , in which the good angels haue no knowledge ? no for they are as diligent for the saluation of the godly , as he is for their destruction . psal . 91. 11. god giueth his angels charge to kéepe christ and all that are his , in all their wayes : nay they pitche their tents about him that feareth the lord to kéepe him on euery side , that no harme befall him any way . and therefore as soone as sathan had left off tempting christ , the good angels came and ministred vnto him all things that were requisite for him in this life . but doth not sathans knowledge serue to the working of a miracle ? no : for it is a finite knowledge , and therfore cannot produce any miracle , for euery true miracle is wrought by an omnipotent power . the second thing wherein satans power doth consist in his action , or his déed , which as his knowledge is great , so it is likewise great . let vs therefore see his actions . the déede of perswading is great , for hee mooued cam contrary to his knowledge , and contrary to nature , not onely to reuile his brother , but to kill him , hee talked not with caine , but by motions and perswasions in his heart did allure him therevnto . but it appeareth more great in his first action against mankinde , as when he came to our first parents in the forme of a serpent ( which argueth his great power , that hee can transforme himselfe into such a creature , and abuse the tongue of a serpent to that end . ) so wee read of his actions also in exodus , when moses wrought miracles before pharaoh by the finger of god. satan also by his enchanters did worke the same miracles , yet not true miracles , because they did them not by the finger of god , but by the power of sathan . so also 1. samuel . 28. sathan comes to a witch , and would also tell the witch what successe saule should haue in his battell , that hee tooke in hand , hee came in the shape of samuel , so that saule thought he had béene samuell . so also would hee talke familiarly with men : therefore the lord gaue a law , that if any one consulted with a familiar spirit , he should dye , which law had béene in vaine , if none had consulted familiarly with him . so hee was a lyer in the mouth of all the false prophets , although they themselues did not at that time perceiue it . so he possessed mens bodies , as in the gospell , when our sauiour had cast him out of a man , hee straight way went into a heard of swine , and euen so he is able to draw mens bodies after him . wée may also sée his power by a comparison with the good angels . 2. kings . 19. an angel of the lord slew an hundreth and 85000. men of zenacheribs host in one night . now the same power is in sathan by his creation , which hereby appeareth to be very great . so when he carried christs body vpon a pinacle of the temple , and vp into a mountaine to tempt him . and acts 16. 19. there were exoreistes that would cast forth diuils in the name of iesus , but the euill spirit in the man , ranne on them , and ouer-came them , so that they sled out of the house naked , and wounded . it is therefore certaine , that sathan is of a wonderfull power , and that the children of god haue oftentimes tried , both in themselues , & also in others . among many other i remember one that is worthy remembrance . there was a man in geneua who féeling some-thing to fall out contrary to his minde , and for diuers causes which is not néedfull to repeate , blasphemed god , & desired that if there were any diuils they might come and take him away , who was presently in the ayre , and neuer heard of after , saue only that his cap fel off his head , which sheweth that satan hath great power : this teacheth vs that mē must not be carelesse , but must looke to themselues : for sathan is a roaring lion seeking whom hee may soonest deuoure : watch therefore and pray , least yee fall into temptation . but if satans power be so great , how comes it to passe , that many men doe so well in this world ? i answer this power is barred and limitted by the lord , and that by two especiall limits . the first limite , is his nature , for hee is not able to doe any thing then that which his naturall disposition will permit and suffer . the second limit is , the will of god : for hee can doe nothing against the will of god. except the lord doe eyther permit him or command him , hee is not able to doe any thing at all . as it is also in other creatures , the waters should by nature ouer-flowe the whole earth , yet they doe not because it is the will of god. so also is it with sathan , as appeareth , when the lord gaue him power of all iobs goods , beyond the lords will he could not go , for the lord will not suffer him to doe any thing to his children : but onely th● which shall tend to their good . ar thou in misery , or in any dangerous distresse , wherein thou art most subiect to the cruelty of sathan ? bee of good comfort , sathan is limited , hée cannot doe any thing to thée , but onely that which the lord commandeth him . but may not sathans knowledge and power bee vsed ? i answere it may . god vseth it in punishing , trying , and correcting his children . againe the apostles vsed his power for they haue deliuered men to sathan as paule did . 1. tim. 1. 20. himeneus and alexander , and as hee would haue done the incestuous corinths . but may not la man vse it in familiar sort , in talking , barganing , and consulting with sathan ? no. this is forbidden deut. 18. leuit. 20. and wee are commanded to resist the diuill , and to flie from him , wee must not therefore consult with him . he may oftentimes tell the trueth , but wee must not accept it . christ gaue vs example hereof , for hee sayd , that christ was the sonne of god , which was a trueth , yet christ commanded him to bee silent , to teach vs , that the truth is not to be receiued from him , for he is the father of lyes . héere then all men are forbidden to séeke vnto sathan , to know any trueth whatsoeuer . and therefore hereby wee condemne those that vse witcherie , by the counsell of sathan : and in the former places , the very action of consulting with sathan , though no harme come thereby , is flatly death to the partie : i would this law were established in all christian churches , then there would not be so many witches in that kinde , as now there are . i confesse indéed , there be some which be counted witches , which indéed are not , as namely those which hurt cattell , as oxen , horse , swine , or such like , or else children , not from the counsell of sathan , but by the traditions of other women , by poysoning them , in dooing nothing but vsing the naturall causes thereof . those i would haue punished , yet not in the name of witches , but in the name of murtherers . some men thinke that they may ouerrule sathan by coniuration , in vsing this preparation , which is set downe by some of late , that they must make a circle , and in it make triangles , quadrangles , and crosses , and speake certaine words , as saying the pater-noster , and many other such like things that they may call vp sathan in what shape they will , and hee will appeare and doe for them , that which they desire . but is sathan a friend of theirs ? can any such things make him obedient to man ? doest thou thinke that y ● canst ouer-rule him by this means ? no surely , but hee rather by this meanes deceiueth thée , and all that are of thine opinion . and thus hée deceiueth them that vse characters . so there bee charmes vsed to get away the head-ache , and tooth-ache . but doth the charme get it away ? no , sathan knoweth before that thy headache shall goe away , and therefore causeth thée to vse that charme , and thereby would mooue thée to ascribe it to the charme . but when sathan whispereth men in their eares : how shall they know whether it bée hée , or a good angell that speaketh to them ? i answer : there be diuerse manifest tokens , whereby thou mayest discerne this . first the lord doth not now vse such meanes to reueale his will vnto men : thou art therefore alway to suspect it to be of sathan . secondly , if it be a good angell , thou maiest know by this : for if it bee a good angell , it will tell thée , eyther at first or at last , what it is , and for what it commeth , and from whence , as in times past the good angels shewed themselues to abraham and lot. thirdly , if it bee a good angell , hee will allure thee to kéepe the written word of god , if hee doe not , then suspect him . the vse . the vse of all this doctrine is to lead vs vnto god , to acknowledge him to bee our onely lord and sauiour , and to embrace the sonne of god , as our king. in all things therefore wee must goe vnto him . but whereas it is said : how can a man that is a sinner doe such miracles ? it may bee asked whether gods enemies can worke any miracles ? i answer : hee that worketh is not against christ , but with him : and wee sée that those which indeuoured acts. 16. to worke a miracle could not . and there was a dissension among them . herein we sée that the lord doth so worke , that christ and his doe finde fauour among their enemies , and that by their dissension among themselues . here wee sée that schisme is neither a note of a false church , nor yet of a true church , heere it is in a false church . schisme ariseth of the diuersitie of knowledge and iudgement of men : for all men haue not one knowledge and iudgement , and all sée not the trueth , and if they should , yet all haue not the like yéelding affection therevnto . wee are therefore to prepare our selues to méet with schismes , for it is necessary that there should be heresies , 1. cor. 11. 10. & that in the church of god , that those which are approoued might be knowne . finis . the strength of the saints to make jesvs christ their strength which heavenly skill was briefly commended and prescribed in a morning exercise in westminster abbey, the 19th of april, 1648 / by thomas hill ... hill, thomas, d. 1653. this text is an enriched version of the tcp digital transcription a43824 of text r25713 in the english short title catalog (wing h2030). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 67 kb of xml-encoded text transcribed from 14 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a43824 wing h2030 estc r25713 12443215 ocm 12443215 62153 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a43824) transcribed from: (early english books online ; image set 62153) images scanned from microfilm: (early english books, 1641-1700 ; 942:13) the strength of the saints to make jesvs christ their strength which heavenly skill was briefly commended and prescribed in a morning exercise in westminster abbey, the 19th of april, 1648 / by thomas hill ... hill, thomas, d. 1653. [8], 26 p. printed for peter cole..., london : 1648. reproduction of original in union theological seminary library, new york. eng jesus christ -appreciation. a43824 r25713 (wing h2030). civilwar no six sermons of thomas hill d.d. master of trinity colledge in cambridge; viz. i. the beauty and sweetness of an olive-branch of peace and br hill, thomas 1649 12211 10 65 0 0 0 0 61 d the rate of 61 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2005-03 tcp assigned for keying and markup 2005-05 apex covantage keyed and coded from proquest page images 2005-08 judith siefring sampled and proofread 2005-08 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the strength of the saints to make jesvs christ their strength . which heavenly skill was briefly commended and prescribed in a morning exercise in westminster abbey . the xixth . of april , 1648. by thomas hill d , d. and master of trinity colledge in cambridge . 1 cor. 15. 7 , 10. by the grace of god i am that i am . gratia ipsa est boni in nobis creatrix . prosper de lib. arb. hanc abundantiorem gratiam ita credimus potentem , ut negemus vl●lentam . prosper de vocat . gent. lib. 2. c. 26. london , printed for peter cole at the printing-presse in cornhill , neare the royall-exchange . 1648. to the right honourable the lords , the noble knights , and other honoured gentlemen of the committee for the managing the affaires at westminster . e. northumberl . e. pembrook . e. nottingham . e. denbigh . e. manchester , l. visc , say & seal , l. north . l. mountague . l. roberts . l. howard . s. gilbert gerard . s. iohn dreydon . s. robert harley . s. wil. strickland . s. hen. vane , jun. s. walt. earle . s. wil. massam . s. robert pye . s. iohn trevor . s. anth. irby . m. sollicitor . m. rous. m. ashurst . m. reynolds . denis bond . bolstred whitlock m. guorden . m. maynard . m. lisle . m. salwey . m. wheeler . m. hoyle all fidelitie and happy successe in your high and honourable trusts , and the discharge of your manifold stewardships . when i read over in my thoughts the pleasing story of divine providence , in guiding the honourable houses of parliament , in committing to you the managing of westminster affaires , both in reference to the abby and schoole , and observe the happy fruits of your care ( by gods good hand upon you therein ) in both which i ( though most unworthy ) have been employed and entrusted by the favour of those who had power ; i thinke it my duty to take the first opportunity publikely to acknowledge the mercy of god to many in your prudent zeale for the good of those places , and with all thankfulnesse your most respective acceptance of my poore endeavours therein . o how many doe blesse god for the sweet change they finde in their morning exercises ; now they have rather the meanes of a heart and life religion amongst them . not pompous altars only to humour the eyes , and taking musick to please their eares . all such a tedious b chauntings with musick and multiplied repetitions did little edifie the mind of hearers ; had little saving influence upon their hearts ; which many will tell you to the praise of god in these morning exercises they have found . neither hath your industrious love of westminster schoole been fruitlesse , which is an high point of wisdom in seeking the regulating and furnishing schooles with able masters ( which will never be done without more encouraging salaries ) good ministers , good magistrates , and good schoole-masters , are like to make that place happy where they meet . and what schoole calls for more vigilant superintendency than this of westminster it being a most famous nursery , subservient to innes of court where many parliament men , nobles and gentry in their tender yeares , may be either seasoned with good , or desperately leavened with evill , and not only supplying other colledges , but having a speciall subordinate reference to the two great colledges of both universities . ( if they come there with a canker at the root , they are not easiely recovered . there is a sensible alteration ( blessed bee god ) much more civility in the schooles than formerly : ( the care of mr. buzby in instructing the schollers , he being both very able and industrious , deserves encouragement ) yet nonnulla desiderantur . i will confidently expresse my thoughts , were the moralls , and spiritualls in westminster-schoole answerable to the intellectualls , it would be inferiour ( to say no more ) to none in england . any that knows it will acknowledge that there is a kind of hereditary raised genius , entayled upon them : and were the schollars alwayes as ingenuous , at they are ingenious , wee should much more rejoyce in their transplanting to us . your noble candor will allow me a wonted {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and encourage me to speak out , especially the election being at hand be pleased to accept of what plaine hints followe from him who desires faithfully to serve you in your advancing the publike . in your elections its good to beware of error in the first concoction , i mean in your choyce of youths into kings schollers places ; it is expected then , that in time they should be elected to one of the colledges ( for ordinarily the whole seventh form , have been by desert or favour removed ; if so , you will send some droans amongst us , which will hinder the bees , or if they stay in the schoole still , they will be there as slugs and pull-back examples to others ; they being habituated in infectious courses : and if you omit to elect them , they must ( being superannuated ) bee most disgracefully throwne off , unlesse you will please to raise meanes to dispose of them in some other good callings ; which were honourable indeed . 2. that there may be a godly able catechist to instruct them in the principles of religion , ( such a one the statutes of the colledge allowed and appointed an honourable yearly stipend for him ) frequently , and withall that they ( though but circularly by 3 , or 4 in a morning ) may have leave to come to the morning sermon in the abbey . i know one of the schollars of singular hopes now in the university , who hath punctually discovered unto me , how god was pleased powerfully to open his eyes , and to turne him from darknesse to light in one of those morning sermons . 3. i humbly conceive the statutes of westminster coll. need reveiwing ; there is such a forme of grace ( as it is vulgarly called ) before and after meat prescribed therein , as at the first sight you will conclude savoures very much of the darknesse of those popish times wherein they were first penn'd . 4. if there were now and then an inspection , examination , and tryall of their schollars progresse in piety and learning , with a visible encouragement of such as do well , it would be in stead of many spurs , to such as are ingenious . mr. buzby hath often assured me , that any one comming in there , and putting them to versify , doth incredibly whet up , and raise their phansies , which would be much more prevailing if persons of quality would honour them with their presence . 5. there is i feare some corner in the schoole full of leaven which spreals most unhappily : your inquisition after , purgation of it , likewise the removing it utterly , ( as the iewes were wont to do all leaven out of their houses , with burning and execration of it , would he of singular use . i take the boldnes to tender this to all the other electers , and would charge it conscientiously upon my selfe . i doubt there is much of this leaven lurks amongst youths in the seventh forme , ( let the most vigilant master do what he can . 1. when they are advanced thither , they are all ( i thinke ) monitors , wherein divers of them shew most tyranni●●●●ride , making inferiours sell their books sometimes to serve their lusts , and humour their prodigality , ( whch they will not forget at the university ) else they must expect to be in the black bill . 2. the aull slugs staie longest there , and they being radicated in evill like rotten apples upon an heape , too often make others putrid , remisse , negligent , learn to sweare . lye , &c. 3. there are others , being emproved in their intellectuals , grow so full of selfe-confidence , that they shamefully degenerate when they come to the university . hence ( c as once the pope wrote to baldwin ) when at westminster , golden schollers , afterwards when in the vniversity , leaden sophisters , and most drossie batchelors , unprofitable burdens in the place suckirg the fatnesse of the soile &c. 4. their long continuance at schoole , especially of after elected to cambridge or oxford , makes them grow headstreng too often and rebellious against the master , and steele others aswell as themselves , with impudence , which we find after by sad experience . in the lact place , unlesse there be much circumspection in the choice of their tutors , especially in these times when they come to the universityes , all your former care may be lost . it is a lamentable spectacle to see goodly ships miscarry in the haven for want of an able and vigilant pilot. many very hopefull youths miserably undone for want of learned , godly , grave , and prudent tutors , and such as are hearty friends to a through reformation , which makes many tender hearted parents bleed with perpetuall sorrow . i hope the lord , who hath already done much by you , will make you yet more renowned instruments of his service , as in many other things , so in your encouraging and promoting piety and learning in westminster ; if he please to honour you to purge schooles and vniversities , you may with more encouragement raise feoffces to buy in impropriations , you will soon ( by gods blessing ) have able men to send abroad as evangelicall preachers till you have enough to fixe in all places , and good lustices of peace , as also solid , able , parliament men all which my lords and gentlemen , is the earnest prayer of your most unworthy and humble servant thomas hill . westminster , may , 3. 164● to the right reverend , doct stanton , mr. marshal , mr. herles , mr. nie , mr. whitaker , and mr. strong . morning lecturers in westminster abby , by the appointment of the honourable houses of parliament , abundance of the spirit of jesus christ . you may justly wonder ( and it may be will blameme ) that i should be so forward to appear ( especially at this time being weakened by a quartane ague of above seven moneths continuance ) in so publike a dresse , which , ( what ever little warmth of spirit may ( by the good hand of god arise to my self in the preparation of it ) yet will have very little beauty in the eyes of others , when it comes abroad . but ( so farre as i understand my own deceitfull heart ) i can truly say , i have reckoned this one of the most smarting twigges in this rodde , that by my long sicknesse , i have been so much dead to the publike ; and therefore whereas i might have preached many sermons ( had the lord been pleased to continue my health , to one congregation , i may now in this way communicate one plain sermon to many congregations . and withall i can ingeniously say , i have watched for an opportunity publikely to congratulate your most advantageous improvement for the churches service , in the continuance of your peaceable gospel imployment so happily begun in these morning exercises in westminster abbey where you preach to builders of church and state , and the rather because i believe at first we all thought who were designed to that service , there would be no small stir about this way , as paul said in the acts , being demetrius and his company were like to have their trade marred in preparing for their great diana , by the light and power of gospel truth . but i hope we shall all the more confidently trust god whilest we live for the subduing of opposite spirits , in the midst of any threatning difficulties , when he leads us forth into his worke , b●y the experience of his good hand upon us here . and i conceive i have as much reason with humble thankefulnesse to the god of peace to congratulate that sweet , harmonious ( i had almost said unparalleld ) union amongst you , of which i was a joyfull witnesse for well nigh two yeares together , whereas so many other lectures have been shattered by envy , and the spirit of diotrephes some one amongst them affecting the preheminence . as also that visible successe in the fruit of your paines , and the general acceptance you have , manifested by the numerous and almost uniforme frequency of the auditours in winter as well as summer , whereas the peoples comming with respect of persons hath broken the necke of many other good lectures . onely herein my joy is somewhat damped , that i was not more usefull a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} when i was engaged in that honourable service with you : blessed be the lord of the harvest , who hath in mercy thrust forth such a faithfull labourer into this large field , who may supply my defects in being more helpfull unto you . the lord iesus who hath promised not onely to drop but powre out his spirit as a pretious fruit of his ascension , give you as able a teacher in the place of that man of god , mr. palmer , who now in heaven inherits the sweet fruit of his sincere and indefatigable paines in the worke of the lord , whose name will ( i hope ) be pretious in westminster for ever . the mighty spirit of the lord iesus worke in you , for you , and by you powerfully , and grant you may go forth conquering to conquer , rescuing many poor captive soules from under the power of the devil : be faithfull in his service unto the death , and he wil give you the crown of life . farewell in him . entertain this with your wonted candor from your weak fellow souldier , for christ , and most unworthy brother in him . thomas hill . from my lodging in westminster , may . 1. 1648. the strength of the saints to make jesus christ their strength . 2 tim. 2. 1. thou therefore my sonne be strong in the grace that is in christ jesus . o blessed paul , what an happy improvement didst thou make of all thy glorious visions of christ , and of thine heavenly rapture into such neere communion with thy saviour . thereby thou didst gain such transcendent opinions of him , that as a man top-full of him thou didst speak the greatest things of him . witnesse the vast differeence between saul & paul . act. 9. 1. 2. there saul like a furious apparritor to the iewish high commission , breaths out threatnings and slaughter against the disciples of the lord . and then paul after jesus christ had met him so effectually , vers. 20 straight way he preached christ in the synagogues , that he is the sonne of god . o admirable power of grace ! straightway after , being a persecuting saul , is now become a gracious preaching paul . hee felt the happy influence of this grace in the text . it s observed that you have christ mentioned in pauls epistles 223 times , and iesus at least 233 times . to make up this number , paul contributes very much in his epistles ; his spirit was so brimfull of christ , that his pen overflowes with his name ; whom severall times he mentions christ in 10 verses in the beginning of the first chapter of the first epistle to the corinthians . upon very good reason might paul thank christ that enabled him and counted him faithfull , putting him into the ministry . fidelity and ability two great mercies when bestowed on a minister upon this stock of grace in christ did the martyrs spend when so victorious . heb. 11. 33 , 34 , 35. who through faith subdued kingdomes , wrought righteousnesse , obtained promises , stopped the mouths of lyons , qnencheà the violence of fire , cscaped the edge of the sword , ( a ) out of weaknesse were made strong , waxed valiant in fight , turned to slight the armies of aliens , women received their dead raised to life againe ; and others were tortured , not accepting deliverance , that they might obtaine a better resurrection . what a full and rich expression is this , out of weaknesse were made strong , nothing previously preparatory in them towards this strength , out of weaknesse made strong , they were first receptive of strength from christ , before they could be active for christ ; this leads me to the second observation , the former having been handled in the foregoing sermon , which was this , 1. there is a spring of strengthning grace in christ jesus , for the advantage of saints . the second observation , which is this followeth , naturally arising out of the words . it is the strength of christians , their onely strength , to learne how to make the lord iesus their strength ; you have an excellent place to confirm it in eph. 6. 10. finally my brethren , be strong in the lord and in the power of hus might : be strong , good reason for it : but where lies the strength ? in the lord , that is the former point , and in the power of his might ; go not out in any strength of your owne , any confidence of it , for all is but impotency ; but in the power of his might : this is very significantly in the text by the apostle paul : possibly there may be such an emphasis in the composition , some intention ; he doth not say , there is a strength within thee : but where shall i have it ? from christ ; it is the strength of christ jesus ; in him is all thy strength : i shall branch this befor i come to the application , to three heads : first , i will endeavor as god shall please to enable , to demonstrate the wisedome of this course the wisedome of it , for a christian to learn this heavenly skill , how to make the lord jesus his strength ; 2. to shew you the effectuall purposes of it , what good ends it serves to : 3. the possibility of it ; 1. the wisedome of it ; and that will appeare upon these four considerations . 1. if you do but thinke upon your owne impotency , reflect upon your selves when you have been at the best , when you have thought your mountaine hath been immoveable , and you have stood most sure , have not you sometimes soone after driven very heavily in duties , as if your chariot wheeles had been knocked off , & when you have thought to have done best , you come off most dryly ? yea i am confident that divers ministers understand this , and it may be others in part too , they have been preparing a sermon , and thought , o certainly , this passage will take , and it may be win soules , and when they in preaching or in praying have had some proud reflections upon such expressions , enlargements or hints from heaven , a little weed of pride hath begun to spring up , and ( men love to much to looke upon their own seeming beauty , and their own flashes , ) hath provoked god suddenly to withdraw his spirit , presently thy strength hath failed , and thou art at a losse ; what doth this argue there is an impotency in thy selfe . as there is an impotency in thy selfe , and therefore it is thy wisedome to make jesus christ thy strength , so there is an insufficiency in all the best of ordinances , they are but created meanes at the most , and further then the creator continues to be a preserver , and a governor , and an actor of his own workmanship , it can do nothing : many that lived under the most pure and pretious ordinances , where paul was a preacher , yea where jesus christ preached so many powerfull sermons upon earth , yet you know there were scribes and pharisees still that did imprison those pretious gospel truths , that not onely for the excellency , but for the novelty of them , should have been entertained , ( men use to bid welcome new things ; ) yet all would not do , ( not as to the ordinances themselves for then all would have been converted ) only as jesus christ came in and seized upon such a soule , so many and no more werewon upon to embrace him ; but self and ordinances , as is spoken as i remember in that of job : the latter end , concerning wisedome : c. 28. v. 12 , 14. &c. depth saith it is not in me and earth and sea , and all disclame wisedome , it is not in me , we have heard of the fame thereof , but it is not in us ; and so indeed may all the ordinances say strength is not in me ; and ordinances indeed will speake great things of the strength of grace in christ jesus ; but they will tell you , though it be set forth , it is not to be had in us , it is to be had only in jesus christ himself . 3. you may please to consider this , that jesus christ hath strength confin'd to him hath an office to that purpose , a commission under the broad seal of heaven ; all things are put into his hand the spirit of strength and all ; god the father loved him and hath put all things into his hand , he being immanuel god man , and the onely mediator to bring sinfull man into a capacity to receive grace and glory from god 2 pet. 1. 3. and thus all this strength is concenterd in jesus christ , and so confined to him that there is not the least drop or dram of spirituall strength , but what comes derivatively and redundantly from him : trust in the lord jehovah , for in the lord jehovah is everlasting strength ; he was abrahams rocke to anchor upon , and though many waves may have beate upon it since , yet it is not wasted ; the same rocke in davids time , the same rocke in pauls time , the same rocke for his poore saints in this time ; blessed be his name , he is the rocke of ages , and therefore everlasting strength alwayes to overflow to his people . fourthly and lastly , it is a high point of wisedome , because a christian will have so much need of this strengthning grace from christ there is an hint to this purpose in , the 6. ephes. 10. a place i named before ; there is a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : finally my brethren , as if paul should have said , i have been leading you through the great and mysterious depths of the gospel matters of speculation , in the chap. 1 , 2 , and 3. i have beene leading you through the practicals of christianity ; in the fourth i have been putting you upon the exercise of relative graces , in the fifth and sixth telling you what husbands should do to their wives , and wives to their husbands ; parents to their children , and children to their parents : but there is another peece behinde that must not be forgotten , you must make account to conflict with temptations , and therefore endeavor after conflicting graces ; you must wrastle many a fall with the devill , before you go to heaven ; a you must wrestle with god , so you must wrestle against the devill ; you will not be able to do this by any strength of your own , the devill is a strong man , and there must be one that is stronger then he , that must be able to bind him , and take away his armor from him , and that is onely jesus christ ; therefore a high point of wisedome it will be for all the saints to learne this heavenly skill , how to make jesus christ their strength ; the next thing i proposed was this . to what effectuall purpose is this , for the saints to be at cost and charges to learne this skill ? 1. hereby their spirituall and eternall estate will be much more confirmed and settled , being establish'd in the faith , being rooted and grounded in christ , in t e 2 coloss. 6 , 7. and you shall find all this is by being in christ , for he wishes them in the 8. vers. take heed of vaine philosophy , or any thing which is not after christ , any thing which should draw you from christ ; your rooting , your establishing lies in christ , he is the roote of your strength , and he it the foundation of your ability . 2. it will conduce to this purpose to enable you to performe good duties , and that with life and power ; it is not enough for christians to have a formality of godlinesse , an outward forme , that is a prettie step , and very desirable ; but you should have truth of godlinesse , that is a better step ; and i wil adde this , there is a best step , not onely truth , but strength ; you must not have a forme of godlinesse and deny the power thereof ; in the 2. of timoth. 3 , 5. such persons are one of the catalogue that shall helpe to make the last dayes perillous , and indeed the more dangerous , because the lesse discernable . 3. it will conduce much to this happy purpose , to fit you for variety of conditions ; you may be led forth to prosperity , you may have suddain removes and changes from advesiry to prosperity , and from prosperity to adversity , and therein many loose themselves ; it is clean water indeed , that when the glasse is shaked , there is no filth appeares : o they are rooted christians in christ , and have a great deale of strength , that walke unchangeably with god in changes , that are the same in all varieties ; ( solomon and ezekiah lost themselves therein ; ) this you cannot doe but through christ ; paul had learned particular lessons for particular estates , i have learned to want , i have learned to abound , and whence ? i can do all things through christ enabling me ; phil. 4. 12. and from the grace of christ enabling him . you may be led forth to searching temptations ; and then you 'l be at great losses , and plunges , without this strengthening grace of christ ; a little temptation will prostrate a strong saint , if he be left to himselfe ; it must be the issuing of continuall supplies , from the lord jesus christ that must animate ; as constancy of supply from the sunne , doth quicken the plants here ; when he withdrawes the sap retires into the roote , and trees look as if they were almust dead , when he returnes , he brings a spring with him ; so indeed doth the sunne of righteousnesse , into poore and ( seemingly at least ) wither'd or dying soules : fiftly and lastly , and that may adde a very great emphasis to all the rest . it will conduce much to this purpose ; to have anhappy return of their prayers . if his words abide in you , and you abide in him in the 15 john 8. aske what you will and it shall be done unto you ; ask what you wil , there is none in the world but are desirous , in some degree & often mov'd very inordinatly , to have their wils the great controversie on foot upon earth from time to time and that that hath cost so much blood-shed in england , and in other placesis this , who should have their will ; now if you would have your will , i meane here a rectified will , a holy , a gratcious will , if you would have it fulfilled and gratifyed , let the words of christ abide in you , and do you abide in him ; get that strength from him , from his quickning word and quickening spirit that hereby you may be fruitful in the strength of his grace , and you shall have your wils , the third thing proposed , for explication followes . the possibility of this ; how is it possible that jesus christs strength should be conveyed to us , that we should make anothers strength , our strength ? the papists have a great quarrell against justification by imputed righteousnesse , and they call it putative , and take upon them ( at least ) that they do not , or will not understand , how it is possible for a man to be justifyed by anothers righteousnesse ; can a man be warmed by anothers cloaths , ( say they ) can a man be wise by anothers wisdome ? i answer , it is very easily possible , if that another mans wisedom be made ours , or another mans cloaths be put upon us ; so this is possible , if jesus christs strength be made ours ; that is the thing , the apostle presses it here , be strong in the grace in jesus christ , let this be your care , how to make the strength of christ yours ; and therefore ( i say ) this possibility will be reduc'd to act in these three particulars ; first , by our union with christ , when once you are united unto jesus christ , what is christ is yours , for union makes way to communion ; if there be a union with him , there is a communion with him , and a communication of what he hath to us ; as he communicates his righteousnesse for our justification , communicates his glory for our glorification so he communicates his spirit for our strength and holinesse , and also conveyes quickening grace to us first by our union with him . 2. by impressions from him ; for when ever jesus christ draws us to union with him , he then draws us to communion with him in his ordinances ; if we indeed have cōmunion with him , we go away with an ordinance tincture , a gospel impression upon our spirits , in some degree molded into that word , that was made known to us , and delivered to us , that you thinke , and speake , and act , in some conformity to that word that was delivered to you ; and this is the blessed advantage of this mornings exercise , if people have hearts to make use of them , that before the divel hath taken possession , of your soules , the spirit of god shall prevent him , and here you shall have the gospell , come warme next your hearts , and that you may have something there , that may leave such a tincture that may fortify you against the incursions of temptations , & the ordinary invasions of the devil , here is strengthening grace conveyed by these impressions : as when a man throwes a stone out of his hands , philosophers have very great disputes how it is possible that a stone should move , they tell you there is an impression of something upon it vis impressa . i am sure , here is an impression , when jesus christ comes into the soule , and drawes nigh to it , and puts somewhat into it , and by a sweet and a loving violence , carryes on the soule in duty . thirdly , as by a union with him , as by an impression made upon us , by him , so by a continued influence from him ; it is not enough to have uniō with him , it is not enough to have an impression made upon our spirits from him , bulit is his continued influence that doth it ; when there is an obstruction in the passages , either betwixt the liver , and heart , and the vitals and other parts , or betwixt the head , and the parts whence sense and motion should be conveighed ; in any of those passages when there is any obstruction , at what a losse are we presently because the continuall influence is hindred when there is no such thing that doth obstruct , and hinder the sweet intercourse betwixt the soule and christ , and illapses from the spirit of christ into our spirits ; o it is that that doth indeed strengthen and animate them ; and so you see the possibility : here is some seasonable use in the first place . i hope therefore , if it be so , you that are standers by ( as i doubt there may be some here are still unacquainted with jesus christ , and at an unhappy distance from him , all this while ( the lord if it be his will discover so much of his goodnesse to you , that you may long after intimacy with him , ) no such friend on this side heaven unto you ) i say if there be such strength in him , and it be such a high point of wisedome for christians to make him their strength , for all supplies , o think the better of him , i beseech you do not entertaine any hard thoughts of jesus christ ; let not either the weaknesses or impotencies of gods people , nor their failings , nor any prejudicate opinions that carnall men would scatter amongst you , any of your fellow drunkards , or atheists , or formalists , or what ever they are concerning jesus christ , let not them nourish in you a low opinion , it is the way to undo you ; for all your strength lies in him , you will never be able to overcome the least sin , or passion nor the least temptation without the powerfull grace of jesus him ; ( and then indeed you are everlastingly undone , if you cannot overcome the least evill ; ) alas what will become of poor souls ? it would grieve one to think of it , that it may be are under the greatest snares , as of bad company for 20 years together , so hedg'd in with carnal freinds and acquaintance , poore children with carnall fathers and mothers , and it may be a very carnall wife , sometimes a most carnall husband , and here shee is intangled , tyrannized over &c. brethren , i beseeh you consider it well , and you that have got any acquaintance with jesus christ already , o pity poor souls that do not know where their strength lies , nor have learned how to make use of him , & use all the art you can , how to breed such opinions in them , of jesus christ , and his grace , that they may fall in love with him ; it may be when they come to die , then they will send for their minister , and then they would hear something of christ . o but there is a sad story of a mean person that made love to one that had some kind of height of condition , who would not ; when he was grown great , then she would have had him , then he would not , he returned her this answer , you were wise , i am wise , you woul not before , now i will not ; what if jesus christ should return you this answer , when you are upon your fick beds , and you send for your ministers , and nothing will satisfie you , but the communion then , though you cared not for communion with christ in your health neither can you make out upon any cleer grounds of scripture , why you should then so much desire it ; and you would then it ( may be ) be absolved though you have no evidence at al in scripture for it , but what if jesus christ should return you this answer ? i will lock up my ministers spirit , that it may be he shall not be able to pray for you , or at least lock up heaven gates against his prayers , that he will not hear ; and so upon this ground you are for ever undone , if millions of angels , if all the glorified saints and angels in heaven , should joyn their prayers together , to beseige the throne of grace for you , they could not prevail ; and therefore let that be your care , i beseech you , to labor to gain good opinions of jesus christ , in them that they may heartily imbrace him . if this be so , that it is the only strength of christians , to make jesus christ their strength , give me leave to commend a friendly , a brotherly caution to you at this time , take heed of resting upon any thing below jesus christ , for so far as you fall short of him , so far you fall short of strength ; when you would attempt any thing , & you think to catch hold of such a rope , or lay hold of such a pole , if you be to go over a bridge , and you come short of it , down you may fall off the bridge , and break your neck ; and truly so it is , with many thousand souls , they have wishings and wouldings , and some dull vellieties , some lazy purposes , and promises , sick-bed-vows they have , but alas , all this fals short of christ , and so far they shall fall short of heaven , & roar eternally in hellish torments , in a remediless estate , bewailing themselves , that they have no better improved jesus christ in the day of their visitation , when he did with so much loving importunity and with so much unwearied patience stand and knock at the door , oh then it will be too late , it may be then you 'l weep over your selves , as jesus christ did over jerusalem , oh that i had known the day of my visitation , but now i see these things are hid from my eyes , and now eternal desolation in the depth of hellish torments will be my remediless portion ; oh! how sad will this be ; therefore accept of this caution , and these are four friendly items under it . first , i beseech you beware , that you do not rest upon your own preparations for ordinances : it is a very commendable thing , i would have you pray that you may pray , and i would have you draw nigh , and make use of secret communion with god , before you are to come to a communion , and when you come to seek communion with him in a sermon , let that be your great care , but take heed you do not rest upon your own preparation when you have prepared ; for if you advance them into the throne of jesus christ , and rest upon them , when you should rest only upon him , truly it is the way to make all your preparations miscarry , and in stead of fruit , you 'l have dry breasts , and a miscarrying womb ; you 'l have nothing at all come to any perfection ; let the saints that are acquainted with such trading at the throne of grace , ( as i hope divers of you are ) reflect and consult sometimes with their own experience , if it hath not bin so ; have not you when you have prayed very much before a sermon , ( it may be ) got little by the sermon , though it was a very wholsome one ? have not you many times when you thought you had bin prepar'd , and having kept a secret day of humiliation , ( if there were no publique opportunities ) before a communion , have not you found that somtimes you have had even then lesser comfort at communion ? what is the reason of this ? though god doth ordinarily dispense mercy , according to our care to prepare , yet sometimes he will not do it , and then especially , when there is any little carnal dependance upon what we have done , for we may be carnally dependant upon spiritual preparations for spiritual duties : when there is the least degree of carnal dependance upon our preparations , he will not bear any thing , to be a corrival with jesus christ , and therefore he will let us see , that we shall fall short for that time of what we expected , and so do us good , and make us more fit another time . secondly . as i would have you beware of resting in your preparations for an ordinance , so do not rest upon your enlargments in an ordinance ; it may be you have a spring-tide of assistance comes in , a minister preaches with great presence of the spirit of god , and a saint prayes ( as we find it ) in the holy-ghost , finds the holy spirit of god leading him from petition to petition , and melting him with brokenness , when he is confessing sin , and filling him with rejoycing , when he is remembring mercy , and raising him with a high wing ( as it were ) of importunity , when he is begging of favour ; as it was an admirable temper in holy bradford , that he was not content , till he found god coming in to his spirit , with several dispensations , according to the several parts of his prayer ? sometimes a minister , and a saint finds it thus : and so in other holy ordinances , if you go away assoon as ever duty is done , and stroke your selves , oh! what an admirable prayer was here : and surely i shall do well this day , now , and i shall be able to wrestle with all temptations , i have prayed well in the morning , and i have felt god with me ; this is the way to miscarry , thousands have found it , and i am sure some of us can seal to it , when they have thought they have prayed with most assistance from god , and have bin warmed in the morning ; but the weeds spring up even when the weather is dry , you that converse with gardens know it , you need never sow weeds ; no more need you in your hearts , they wil come up fast enough , an evil weed called pride comes up , which grieves the spirit of god , that when we come to pray next , it may be we pray most dully , and flatly , and can say little or nothing ; and when we come to preach next , yea somtimes when we come to preach the same sermon again ; this is certain , ministers find they have preached such a sermon in such a place with very much enlargment , it may be god gave in some soul , and quickn'd some others by it , and they hearing of it , do grow proud of it , come to preach the same sermon and think this will do as much again , no such matter , they draw it out so heavily , and so dully as if it were not the same sermon . as i could name you a most famous man , as any of his time in england ( no dishonor to him ) who having preached the same sermon at his own church with very much assistance , and going abroad , & one of his neighbors with him , hearing from him the same sermon , saw him at some loss , coming home , talked together , sir ( saith he ) did you find gods assistance this day as you were wont ? i never heard you in my poor conceit so much out as to day ; o it 's true , ( brother , saith he ) yet i hope , though it were one of the worst sermons i ever preached for others , god may make it one of the best sermons that ever i preached for my self ; and truly god doth so , often there is a wonderful wisdom in it : let every one of us take heed of resting upon any enlargements in duties . thirdly , do not rest upon the comforts you have in a duty , or after a duty ; it may be , when you have bin at a duty , and have had soule ravishments , o now you think , my nest is built very high , and my rock is firm , and i shall go on vigorously : chrysostome hath a good saying , me thinks ( saith he ) a saint , when he comes from a sacrament , should be able to flie in the face of the devil , and in every temptation , and though he walk in the midst of snares , he will be able to encounter with them all . comforts are very sweet things , and indeed strengthenning things , the joy of the lord , is our strength , saith nehemiah ; nothing more animates souls than joy , and when they are in the most cheerful frame , then in the most praying frame ; only here is the danger , if we rest upon those joyes and comforts , we provoke god to withdraw them ; for delicatissima , i 'le not say only dilicata , but delicatissima , res est spiritus sanctus , the most choice and tender thing in the world , you must deal most tenderly with it ; it is the holy spirit , the holy ghost , and it delights to dwell in none but a clean , pure temple , most cleanly swept : christians should not only have neat houses , but neat hearts , if they will delight to have the spirit of god dwel in them ; and therefore not any pride spring up even when they have most ravishing comforts . fourthly . if we would have much strength of grace from christ ( the lord set it upon us all , i desire to preach to my selfe in it as well as to you ) as we should not rest upon preparations for ordinances , enlargements in ordinances , nor comforts by ordinances ; so not in grace received from ordinance . you will say ; this is a strange thing , not in grace received ! what shall we rest upon then ? what , the text will tell you , not in grace received , not in your habitual grace , you have intrinsecally in your selves , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in that grace that is in christ jesus ; there you must rest ; and why so ? because indeed that grace is in him , not only originally from him , but it is dependantly upon him , and by a voluntary communication from him : it is true , he is a fire that warmes you , but it is not by any naturall necessitie , though he hath promised to baptise with the holy ghost and with fire , yet it is by way of free promise , though he be a sun , a sun of righteousness , yet he doth not issue forth his beams naturally , but spontaneously , he can eclipse himself , as to us , when he pleaseth ; though he be a fountain , a full fountain , enough for judah and jerusalem , and for all the sinners in the world to bathe in , yet he is a fountain that can lock up himself when he pleaseth , and with hold his own streams and chuse whether he will over-flow or no ; therefore remember this still , you must not rest upon the grace received ; it was peters case , and that expos'd him to that danger , he was full of conciet , and self-confidence , and he had grace ; lord , though all forsake thee , yet i will not , and soon after did peter forsake , and deny his master , forsake and deny him , yea and forsware him , though still there was so much grace in jesus christ as to pity him , and you do not find perter so confident afterwards , when christ said to him , in john , peter , doest thou love me more then all these ? no comparative words now , not a tittle , no more , then , lord , thou knowest i love thee , peter , doest thou love me ? lord thou knowest i love thee ; peter doest thou love me more then all these ? still , lord thou knowest all things , thou knowest i love thee ; he had denied him thrice , christ would put questions proportionably to him , but no such answers stirring , peter was whipped with his self-confidence , and the woful fruits of it , and in a good degree it was purged out of him ; it was a lesson well worth the learning , though it cost the whipping , it made amends abundantly by the grace of christ overflowing . it is observable amongst the eclesiastical stories , that the primirive christians were so heavenly , so spiritual , that when they met together , they would salute one another ; christ is risen from the dead ; i would & were it the lords will , we were more acquainted with it , one would reply again , of a truth he is risen , of a truth he is risen ; oh that we were better practised in this also , it may be when we meet , we say , good-morrow , how do your wife and children ? how doe all at home ? come , shall we go drink our mornings draught ? what will the parliament do to day ? what will the army do ? what will they disband ? what shall we have wars ? and it may be such and such a question , till they do both talk one another into a passion , or into a prejudice , crying up this party , or crying down another , and disparaging of one or the other , what then ? and he was seen of simon ; here was the grace of christ , he was seen of simon ; why , seen of simon ? i confess it is not in some that do relate that story , but others adde this , seen of simon , because simon was weak , and simon denied him , simon was discouraged at it , and others prejudiced , yet as weak as he was , christ would appear to him , & shew him the glory of his strengthning grace ; here was wonderful mercy , here was confirming grace : oh therefore do not rest upon grace received , but on that fulness that redundancy of grace , that is in christ jesus : a word of exhortation , and i hope you 'l welcome it , who would not embrace him who comes to tell people that are weak , how they should be strong , and where their strength lies ? and all i adde further is only this , how this strength may be made yours , am i weak and impotent , and have i had so many fals , hath satan out-wrestled me , and thrown me upon my back in the dirt , and broken my bones , and shatter'd my graces , and my hopes by temptation , tempting me to sin , one while by despair , and one while by presumption to sin ? shall i have strength against all this ? whence is it to be had ? whence ? i 'le tell you ( my brethren ) as god shall enable me , first . 1. keep one eye upon this , that you are weak , and need a strength , & that you must go out of your self , for your strength , wholly out of your selves ; make accompt strength lies not within , but without you ; he is made of god , to all those that are in him ; wisdom , righteousness , holiness , and redemption ; 1 cor. 1. 30. made al these glorious priviledges , & advantages to whom ? to those that are in him & only to them , not to those that have not these things in themselves ; saith paul , when i am weak , i am strong ; i do not so much bring it by way of confirmation , as by way of allusion : though possibly there may be enough for confirmation in it , when i am weak , i am strong , how so ? not only by an intrinsecall disposition , that we are more inclin'd , to seek strength , but indeed by a spiritual capacity jesus christ is more prepar'd , to bestow strength , when we are sensible of our own weakness , he fils the hungry with good things , and the rich be sends empty away . it is true in philosophy , and as tiue in divinity , a full vessel powre the best wine in the world upon it , none will enter ; but secondly , 2. learn to maintain beleeving apprehensions of jesus christ , get such a piercing eye , look up to the lord for such a degree of irradation from heaven ; ( whatsoever it was ) that stephen had , wc did uphold him when there was a volly of stones ( as it were ) about his eares , and when they ran upon him , and every way they were ready to stone him ; oh! he beheld jesus christ , sitting at the right hand of god ; nothing could so much cheer him . moses saw him that was invisible ? and paul saw those things that were eternal , and saw them in the hands of jesus christ , and this did uphold him : maintain ( therefore ) beleeving apprehensions of the lord jesus christ your head , the spring of your grace , sitting at the right hand of his father , having taken up a heavenly mansion there for you , and acting there for you . 3. come to the ordinances with desire , and expectation of grace , as indeed they are the canales gratiae ; and to that end , do use them , ( brethren ) do not come to the word of god with respect of persons , i bless the lord , that i observed it to be so , some yeers together , when i had that happy oportunitie to be one , ( though the most unworthy ) of the preachers here , that the auditory met so constantly with a great degree of uniformity , ( for ought i know , it is so still ) i rejoyce in it ; o do not say , i 'le go hear this man , and that man &c. i know there is an inequalittie of gifts , and people may sometimes be edified more , by one than another , and may have occasion sometimes to bless god more for one than another , yet sometimes for the meanest aswell as for the greatest , and god will do so , because he will take us off from dependancy upon men and means ; yet ( i say ) it 's good to come not with respect of persons , disrespecting any faithful minister , but to say , i 'le go to an ordinance of christ , i 'le go to seek jesus christ , and his strengthning grace . if one should come and ask you , wither are you going this morning , brother , or sister ? i am going to a sermon , who preaches ? it 's no matter , i am going to an ordinance of christ , where grace and strength is offered , i 'le go to seek that , i care not if i were blindfold , if i might hear the voice of christ : oh this were an excellent temper : i am perswaded we should speed better , if we did come thus prepared and disposed . 3. as you should come first with an eye upon your own weakness . 2. with another eye upon jesus christ , where your strengt lies : and then with your judgement rightly set , what to seek and expect , as you should come to jesus chrst , and to the ordinances to seek the grace of christ , so withall to come in the strength of the promises of christ , and by prayer put that bond in suit for grace at the throne of grace . the promises , for there lies our strength , whereby are given unto us , those exceeding great and precious promises , that we might be partakers of the divine nature : in 2 pet. 1. 4. it is a blessed thing , when we come in the authority of a command to an ordinance , and in the strength of a promise , when we come conscionably to comply with a command , & when we come fiducially to close with a promise , what a sweet thing would this be , if a gospel-promise should fall upon any of our hearts ( god over-looking the unworthiness of the preacher , and the unpreparedness of the hearers , ) and one beam of light fall upon your spirits , and leave a heavenly tincture , that parliament-men might go hence fitted for their work , more prepared for the service of jesus christ in all their publick transactions ; and ministers of the assembly , more fit for their holy , and humble , and serious , and brotherly debates , and with the spirit of meeknesse , and calmnesse , and publicknesse of heart ; and all private christians in their places , in their several spheres , and to say now , o blessed be the lord , for this mornings opportunity next our hearts , that we might hear first of jesus christ , and get something upon our spirits that might habituate us to walk with him all the day , yea in him as we have received him : and then let me adde this in the next place ; 4. beware ( and i beseech you do not forget this , the want of which may mar all the rest ) of soule obstructions , of an after-clap , and of a back-blow from the devil , who will endeavour to take you on the blind side , to surprize you with incogitancie , or transport you with passion : remember what hath been said , do not applaud your selfes that you have heard such a sermon , you had some delight in it , and may blesse god for it ; oh but take heed now the devil get not between you and your sermon , by such or such a temptation ; take heed of pride , or any carnal weeds , take heed of resting upon any thing on this side jesus christ , but be often putting forth new actings of faith in him and his covenant sealed with his bloud ; remember this , to act this truth : god grant , you and i may never forget this gospellesson : it is a good truth , let us learn to begin to make jesus christ our strength , in every duty , in little as well as in great . in the last place , i will be so bold with your patience , as to ad a word by way of expostulation , which i heartily desire may be as pleasing to you , as it is seasonable for you . why are you not more vigilantly jealous over any such things as would draw you from intimate communion with christ , and close dependance upon him ; whether they be creature-comforts , or any other vain inventions of men ; will you prefer those perishing things which are not bread , before water , wine , and milk ; it 's good counsel the lord gives by his prophet . remember the admirable caveat paul gives to the colossians : beware lest any man spoil you through philosophy and vain deceit , after the traditions of men , according to the world and not after christ ; spoil you putting you upon any thing which is not after christ is to rob and undo you : let no man therefore judge you in meat , or drink , or in respect of an holy-day , or of the new moon , or of the sabbaths , ( as it is expressed in the original ) which are a shadow of things to come , but the body is of christ . mind not their judging or condemning of you , who would bring from christ to moses , care not to approve your selves to them who will set up any thing against your head , why will you comply with any such carnal polititians , who cry down such a reformation as christ jesus expects , & say , let us make us a captain and return back into aegypt ; so that we may have our flesh-pots there , let us have our old prelacy , and service-book ; we like egyptian fare , though but garlike and onions . let no man beguile you by a voluntary humility not holding the head ; abhor all such opinions and practices be they never so pompous and specious , that will take you off from your head christ ; and forget not pauls faithful intimation , and this i say , lest any man should beguile you with inticing words ; but let jonahs oracle , chap. 3. 8. ever live in peace though they who wait upon lying vanities forsake their own mercy : they which gain him have something , they may call their own humane inventions , and creatures wil deceive , christ is the true treasure and everliving spring . whether have you made any proportionable returns of thankefulness to god for your intrest in 〈…〉 full and over-flowing spring of grace ? where are your ingenuous reciprocations . it 's gods highest gospel design to display the freeness and fulness of his grace ; hence expressions to this purpose frequently , often in ephe. 1. 6. to the praise of the glory of his grace v. 12. 14. act , act rigorously i beseech you in a happy concurrence with god to magnifie jesus christ ; the more rich you are in faith , and all other graces of his spirit , iam. 2. 5. the more rich in good works : 16. 18. the greater riches of assurance you may hope for , as col. 2. 2. and that arich entrance shal be ministred into the kingdom of your lord and savior jesus christ : the great gate of heaven shal be set open to entertain you , where after you have here lived unto the praise of his grace in a fruitful expression of the graces of the gospel , you shall eternally live with him , and enjoy the sweet comfort of the gospel of grace through the rich grace that is in him . amen lord jesus . finis . notes, typically marginal, from the original text notes for div a43824e-290 a let the bishops take care quod in divino servitionon tam onerosa prolixitas quam devota & integra brevitas servetur saith petrus de alliaco consid. 3. v. fast. rerum 206. p. b ecclesia non assumit musica instrumenta , sicut cytharas & psalteria , indivinasliudes ne vidiatur i●dizar● . aq. secunda secundae . 9 21. art. 2. trinity coll. in cambridge . christs church in oxford . which two col. ordinarily receive more schollers yearly from westmin . ni fallor , than are sent from eaton and winchester . pueri ingenui . pueri ingeniosi . humble desires tendred to the honourable committee for westmin . school . after 18. yeares of age by statute they should be turned out of the schooles . note . exod. 12. 7 electors by statute the dean of westminster and his assistant : m. of trin. col. cam . & his assistant ; dean of christs church . oxf. with his assistant , and the school master . c monacho tepido abbati calido episcopo tepido archiepiscopo pergidis {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} above 9000. churches and chappels in england and wales . j wish half so many godly , learned ministers for the present . notes for div a43824e-2740 dedecus medicorum . they onely live to the publike who can act for the publike . alii dolant lapides vos verò architectos . acts 19. 23 , 26. frōmarch 1643. till febr. 1645 , when i left it being sent down to cambridge . 3 iohn 9. mr. strong . rev. 2. 10. notes for div a43824e-3380 called paul after his converting sergiua paulus . note . non significat imbecillas vires a ugere , vel quasi collapsas sustinere , sed vire● ei induere cui ne voluntas quidem in sit , into verô qui in contrariam partem totus feratur beza in lo cum . doct. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . three things for the explication . 1. the wisedome of saints making christ their strength . 1. consider . est spiritualis ariditas . note . 2. consider . job . 28 , 12 , 14. &c. 3. consider . joh. 3 34. isa 26. 4. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in jehovah petra seculorum . 4. consider . conflicting graces very necessary to inable us to out wrastle the divels temptation . luk. 18 21 , 22. 2. to what good purposes saints should learn to make christ their strength . 2 tim. 3. 1 , 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . so moses {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , when a traine for his court preferment had been laying 40. yeers heb. 11. 25. 26 mal. 2. 4. note 3. possibility of obtaining this skill to make christ our strength . note it s possible upon a threefold account . 1. by our union with christ . by impressions from his spirit . 2 cor. 2. 18. rom. 6. 17. o that westminster citizens would consider it , and know the day of their visitation . fortit●r & suaviter movet . 3. by influence from christ . use very dangerous to put off christ . contemnere sacramenta , damat non illa non babere . jer. 11. 14. & 14. 11. use 2. caution . rev. 3. 20. 1. friendly item . 1 rest not upon your own preparations for ordinances note . 2. friendly item . rest not upon your enlargements in duty jude 10. 20. note . mr. richard rogers of weathers field in essex , the author of that admirable book of 7. treatises . 3. friendly item . rest not upon your comforts in or after duty . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . neh. 8. 10. note . 4. friendly item . rest not upon your grace received from an ordinance note . mat. 3. 11. mal. 4. 2. zach. 13. 1. mat. 26. 33. joh. 21. 15. 16. 17. peter confidently appeals to christ , but no selfe confidence stirring . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : some adde {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . use 3. exhortation . directions how to make christs strength yours 1 eye your own impotency . 1 cor. 1. 30. 2 cor. 12. 10. in●●● existons prohibet alien●● 2 maintain beleeving apprehensions of christ your strength . act. 7. 55 , 56 , 57. heb. 11. 27. 2 cor. 4. 18. 19. 3. come to ordinances with desires & expectations of grace from christ . note . 3 come to ordinances to seek grace from christ in strength of a promise . deus sc debitorem ferit promi crudo . aug. col. 2. 6. 4 be frequent in the actings of faith , for the prevention of growing obstructions . 4. use . expostulatiō . 1. quere . isa. 55. 1. 2. col. 2. 8. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hostium more praedas abducere , aret. col. 2. 16 , 17. ver. 18. debito bravio tamquam injustus iudex vos privet . steph. col. 2. 4. ne quis vos falso ratio cinando sallet . 2. quere . regicidium judaicum, or, a discourse about the jewes crucifying christ their king with an appendix, or supplement, upon the late murder of ovr blessed soveraigne charles the first / delivered in a sermon at the hague ... by richard watson ... watson, richard, 1612-1685. this text is an enriched version of the tcp digital transcription a65266 of text r31816 in the english short title catalog (wing w1093). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 70 kb of xml-encoded text transcribed from 14 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a65266 wing w1093 estc r31816 12263939 ocm 12263939 57920 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a65266) transcribed from: (early english books online ; image set 57920) images scanned from microfilm: (early english books, 1641-1700 ; 1516:1) regicidium judaicum, or, a discourse about the jewes crucifying christ their king with an appendix, or supplement, upon the late murder of ovr blessed soveraigne charles the first / delivered in a sermon at the hague ... by richard watson ... watson, richard, 1612-1685. [2], 27 p. printed by samuel broun ..., hage : m.dc.xlix [1649] appendix lacking in all copies available for photographing. reproduction of original in the union theological seminary library, new york. eng jesus christ -trial -sermons. sermons, english -17th century. a65266 r31816 (wing w1093). civilwar no regicidium judaicum or a discourse, about the jewes crucifying christ, their king. with an appendix, or supplement, upon the late murder. of watson, richard 1649 13001 2 0 0 0 0 0 2 b the rate of 2 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2003-12 tcp assigned for keying and markup 2004-01 aptara keyed and coded from proquest page images 2004-02 olivia bottum sampled and proofread 2004-02 olivia bottum text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion regicidivm jvdaicvm or a discourse , about the jewes crucifying christ , their king . with an appendix , or supplement , upon the late murder . of ovr blessed soveraigne charles the first delivered in a sermon at the hagve before his majestie of great britaine &c. & his royal sister , her hignesse , the princesse of orange . by richard watson , chaplaine to the rt. honorable the lord hopton . agnom rejecerunt , vulpem elegerunt . cassiodor : hage : printed by samuell broun english bookeseller , dwelling in the achter-om at the signe of the english printing house . anno m. d.c.xlix . to the rt. honoble : the lord hopton , baron of straton &c. one of the lords of his majesties most honourable privie councel . my lord : had not my known obligations cōmanded my praesent addresse unto your lordp. ( to whose bountie for diverse yeares past , & still , i owe as well my being , as some benefit by those intervalls of studie wich our persecuted condition will admit ) the subject of this discourse , which i publish , would have pointed out your patronage to my thoughts , who have hitherto been such an eminent assertour of christianitie by your life , & of monarchie by your sword . what defects are in it , too late seeke your name for their cover , having allreadie run their hazard of censure from them , whose judgement i chieflie reverence , & whose sole displeasure i feare . if it may be own'd by your lordp. as the least title of my dutie discharged , & by your honour cōmended to any future opinion of my disavowing to the vvorld all old or new rebellion & judaisme , i have the end of my vvishes , & farther incouragement to expresse my selfe : my lord yo lordships most gratefull & obsequious servant richard watson . st. john 19. ch. vers. 14. & 15. and he sayth unto the iewes , behold your king . but they cryed out . away with him , away with him , crucifie him . pilate sayth unto them , shall i crucifie your king ? the chiefe priestes answered , we have no king but caesar . were not my text scripture , i should apologize for assuming such a sad subject , the sound of which words must needes turne that strong current of griefe upon your eares , which hath allreadie for divérse weekes stream'd forth abundantlie from your eyes . and though it be , were not this a weeke where in we 're every day obligd , as well by christian dutie as command of the church , preaching or praying , mournfullie to commemorate the sufferings of our saviour , and , like loyal subjects ; make some sparkes of our old allegeance rise out of those ashes which we cast on our heads upon the forowfull remembrance of so unjust a judgement pronuunc'd and executed upon so just a king ; i should mine owne selfe checke my imprudence , and prevent your censure of my importunitie in this choyce . but the whole gospell for the day ( which i presume you observed ) was no other then st. matthew's long narrative of the jewes malicious proceedings against christ , & my text but a part of the same in st. john , with pilates expresse declaring him to be their king . indeed the name of this day , which is palme sunday , speakes songs & prayses , victories and trophies , rami palmarum laudes sunt , significantes victoriam , sayth st. austin : but the service of the day speakes sorowes and sufferings , betraying and murdering , holie church not thinking worth her practical record their slight hosannas , their high way blessings upon the sonne of david , who within few dayes after could silentlie heare those anathema maranatha's , those judicial blasphemies against the sonne of god . not deigning to preserve , for sacred reliques , those cast rags , the garments i meane the multitude this day spread in his way to the citie , whose persons and lives ought in conscience & dutie t' have obstructed his fridays passage to the crosse . the next sunday , the solemnitie for the resurrection of christ , it will be mors in victoria , death swallow'd in victorie , but this day , the first of hebdomada magna , the great weeke , appointed for us to meditate on his passion , it is victoria in morte , the palme turn'd into cypresse , victorie drown'd in a deluge of bloud , overwhelmed with the crueltie of death . it should seeme pilate , whether upon some touch he had in his conscience , with a partial illumination of gods spirit ; or upon the circumstantial accomplishment of many know'n predictions of the prophets , or upon the grandure of our saviours speach , & more then humane majestie in his countenance ; he collected that , which st. chrysostom calls megálen sypónoian , a great suspicion of some what more then ordinarie in his person ; or whether scared by his wifes dreame , and disswaded from the businesse by her counsel ; or whether the principles of moral honestie prevailed with him to resolve against the condemnation of innocencie , and instrumental completing the malice of the jewes ; 't is notoriouslie evident what shifts he used , what pretenses he fram'd , either to retract them from their madnesse , or withdrawe himselfe from any interest in the murder . the first instance here of may be his transmitting the processe from his owne court to the sanhedrim of the jewes . take ye him , and judge him according to your law . st. iohn 18. 31. quae non sunt verbae concedentis , sed horrentis crimen , sayth cajetan , which are not words of concession , but detestation of the fact , aphosimenou sayth st. chrysostom . but this they put off with a non licet , it is not lawfull for us to put any man to death , either because the romans had forbid them the legal cognizance of all capital causes , which maldonat sayth is the opinion of the most : or as some lay to their charge , though they might stone , or strangle , or burne , crucifie they could not , and none but that would satiate their malice , because the most ignominious way of execution , and as good not all , as not wholelie to their purpose , as they expresse it indefinitelie , with out any limitation . 't is not lawfull for us to put any man to death . a second instance of pilates aversion may be the advantage he toke of a custome they had to free a malefactour at this time , and so none fitter then he , who , were his person as bad as their malicious charges would make him , must be least guiltie by his office or dignitie , in all reason and justice most capable of their favour which made him use ( at least in our evangelists storie ) the royal title in his quaestion , and say , shall i release unto you not christ , or him who , you say , makes himselfe to be the sonne of god , but your soveraigne ? iudaeorum regem , tht king of the iewes , vers. the 39. of that chapter . and here their non licet could not passe for an answer , for all though is was not indeed lawfull for them to put at least this man to death ; it was not onelie law , but conscience , and dutie , and allegeance , to save his life and restore him to his libertie . but here comes in their clamour and crie , for feare the judge should be deafe at such a senselesse demand , non hunc sed barabbam , they all cried , not this man , but barabbas . theeves and robbers , villaines and murderers , sett whom they will at libertie but the king , non hunc sed barabbam , we will not save him but barabbas . the third and last experiment we have of pilate , may be draw'n out of the words of my text . behold your king , this he thought might move their compassion . shall i crucifie your king ? this he hop'd would confound them with shame . but they have impatience where with to turne off their pitie , they 'll take no thought to what passe they brought him . away with him , away with him , and a false colour they have readie at hand to cover their shame habemus caesarem , they good men have caesar for their king . my text divides it selfe into foure parts . i. first here 's pilate , a heathen judges ingenuous profession of christs regalitie , his kinglie dominion over the people of the jewes , ecce rexvester , behold your king . ii. secondlie , their impatient aversion from acknowledging such his supremacie of power . away with him , away with him , crucifie him . iii. thirdlie pilates profession resum'd , and fram'd into a strong argument for the freedome and indemnitie of christ . crucifigam regem ! shall i crucifie your king ? which quaestion , the knowe , implies a negation , and the enthymem 's this . he is your king , therefore , non crucifigam , i must not crucifie him . iv. fourthlie , and lastlie . the chiefe priests cunning evasion , and apologie for the jewes rejection of christ . mistake not us , nor the good people we countenance , whose thoughts are not set upon murdering their king , habemus caesarem , we have caesar , who may be well assured of all fidelitie and loyaltie from us , we must heare of no other , alium non habemus , we have no king but caesar . these be the parts . before we enter upon the handling of which , let us pray for christs holie catholique church , &c. and he sayth unto the iewes , behold your king . this he in my text is that pilate you meet with every day in your creed , infamous there for the worst of his acts , his condemnation of christ , recorded here for the best of his words , his publike profession to the jewes that he was their king . christi nomen & regnum ubique porrigitur , sayth tertullian . as the name , so the regalitie of christ is held forth every where to the world . in the prophets predictions , such as that of micah the 5. of his prophecie and 2. but thou beth-leem ephratah though thou be litle among the thousands of iudah , yet out of thee shall he come forth unto me that is to be ruler in israel . in the wisemens search and inquisition at his birth st. matt. 2. where is he that is borne king of the iewes ? in his owne administration and spiritual exercises of his power , as when he rebuked the windes and the water , and they obeyd him st. luk. 8. in several intimations by his words . in this place is one greater then the temple . the son of man is lord even of the sabbath . st. matth. 12. in his silent acception of the acclamations and worship from the people , whose mouths were full with rex iudaeorum , rex indaeorum . this is he that hath been the desire of nations , this the expectation of the people , the king of the iewes . the summe and fullest period of which was the strange ecstatike reverence was given him at his entrance this day into the cittie , by spreading of garments , cutting downe of boughes , and crying hosanna to the sonne of david , which is free us , or save us we beseech thee , a speach never used but in their feast of tabernacles , being there a piece of their publike service , a part of the peoples responsals to the priest . so that he which had conversed with the jewes , and heard at least , if not read , the writings of their prophets ; he that knew what paines the wisemen tooke to adore , & doe him fealtie in his cradle ; he that saw the miracles he wrought , & heard the strange language that he spake ; he , whose eyes , and eares were this day filled full with the accomplishment of that prophetike exhortation in zacharie . rejoyce greatlie ô daughter of zion , shout ô daughter of hierusalem , ( for never was joy so highlie expressed , never before this was hosanna known to be turn'd into a shout ) ecce rex , behold thy king , cometh unto thee lowlie , and riding upon an asse , the very same language with this dayes historie in the gospell , he i say that had all these inducements to beleeve , had reason to taxe the incredulitie of the jewes , and allay their crueltie by pointing at their soveraigne . ecce rex , behold your king . in the foregoing chapter pilate , at his entrance , into the judgement hall , so dissembled his inclination to beleeve , that origen puts to peradventure his quaestion , art thou the king of the iewes ? deridens , aut dubitans , that he ask'd it in derision , or doubt . and , upon our saviours replie , sayst thou this of thy selfe , or did others tell it thee , so loth he seemd to be taken for a christian , that he would not owne the remote alliance of a jew . but when he saw the malice of the priestes delude his cunning and assaile his conscience ; when the importunitie of the peoples clamours was likelie as well to violate his fayth , as ravish his justice , then he doubted about nothing but his honour , a christian he was , pre conscientia christianus tertullian calls him , but he would with all continue praesident in jurie , god and caesar must be content with a joynt interest in his service , convictus ille , imò & confessus , nec tamen professus , sayth one , convinc'd he is , and confession he makes , though he becomes no profess'd christian , what he thinketh not good to assume to himselfe ( in all likelihood onelie for feare of caesars displeasure ) he presseth very hard upon the jewes , ecce rex , behold your king . but this ecce here seemes not onelie to hold forth pilates fayth , but to guide the jewes to a sad object , worth their commiseration and pitie . at the 5. verse of this chapter , when , to avoyd greater mischiefe , pilate had taken jesus , and scourg'd him ; when with platted thornes , and purple robe the souldiers had crowned jesus , and arrayd him ; when with their ave rex , haile ô king , they had in scorne derided and mock'd him ; ' anosíos catechismenon ' aphoretos ' exybrismenon , sayth st. chrysostom , thus undesetvedlie chastis'd , thus unsufferablie reviled , he brings him forth as a fit object for humane compassion , and sayth no more but ecce homo , behold the man . behold and see , whether this be not he , whom your owne prophet isaiah speakes of , despised and rejected of men , a man of sorrowes and acquainted with griefe ; whether it be not he that is wounded for your transgressiont , he that is bruised for your iniquities ; whether upon him be not the chastisement of your peace , & whether by these stripes ye may not be healed but when he saw those sharpe thornes that pierc'd his head could not pricke them at the heart ; when he saw those stripes , which had ploughed up and made long furrowes in his backe , could by no meanes breake the drie barren ground in their breasts ; when no argument draw'n from such a spectacle of humane miserie could move them ; he becomes , as he thinkes ; imperious in his rhetoricke , hopes the name of majestie will awe them ; that they , who would take no pitie on him as man , will recollect themselves and reverence him as their soveraigne , ecce rex , behold your king . but they , who once have burst the chaines of humane societie , will breake the bonds of soveraigntie asunder , and cast away their cords from them ; they , who have forgoten to be men , to be mercifull one to another in love , will scarce bethinke themselves to be subjects , to be obedient all to any one in dutie . when seneca had defined crueltie to be a certaine fiercenesse of the mind in exacting of punishment , he discovered a generation of bloudie men that could not be compriz'd in this definition , such as , no fault nor injurie preceding , can be sayd neither to punish nor revenge , but qui occidendi causa occidunt , kill merelie because they will kill , nec interficere contenti saeviunt , nor are they content to kill onelie , but torment too , and rage in the maner of their murder . and he knowes not what to style these mens distemper but a brutish savagenesse , a raving madnesse , both implying their incapacitie of doing , or hearing any thing that is reason , so that ecce homo and ecce rex to tell them of man or king , to use any rational argument to appease them , is to take a lambe from a lions mouth , to divert an evening wolfe from her prey , it heightens their rage , it inflames their furie , impatient they are of hearing any thing that tends to that purpose , nothing then but tolle , crucifige , away with him ; away with him , crucifie him . and this leades me to my second part , the jewes aversion from acknowledging christ's supremacie of power , aggravated first by the violence of their passion , clamabant , they cried . secondlie by their vehement iterated expression , tolle , tolle , away with him , away with him . thirdlie by the crueltie of their tumultuarie condemnation , crucifige , crucifie him . aut ignorantia nos rerum aut insolentia iracundos facit , sayd the stoike . 't is either ignorance or insolence ( which in his sense is somewhat hapening beyond expectation , or out of course ) that is the cause of our anger and furie . either of which , though it can not fullie excuse the excesse of our passion , may abate somewhat the delinquencie of such acts as very naturallie issue from the extremitie of the same . to pleade either in behalfe of the jewes were to denie that their fathers had a cloud by day , and a pillar of fire by night to conduct them . habent mosen & prophetas ; they have moses and the prophets , and they shewed before of the coming of the just one , st. steven tells them act. 7. i shall not stand to reproach them with those glorious beames of the sun of righteousnesse , which will they , nill they , stroke themselves into the eyes of the jewes , to which the wisemens starre in the east was but a sparkle , & the light that encircled the shepheards but a shadow . the know'n accomplishment of the promise in genesis , that when the scepter departed from iudah should shilo come , evidenc'd first in herod the idumaean , who was no native , but a proselyte to the jewes , who transmitted the scepter to his sonne archilaus , and he to antipas who had a foreigner for his mother , giving them , that minded it assurance of the thing , might very well put them upon search after the person , and if our saviours promise were valide in the 7. of st. matthew , seeke and ye shall finde , ( which tertullian sayth , with the rest of that nature , was in this case directlie intended to the jewes ) that search would have ended no otherwhere then in the cleare discoverie of christ . but they were rebelles lumini , as iob speakes , rebells against the light in a proper sense , for when this light , that was the sunne of righteousnesse , the king of the jewes , was come into the world , they loved darkenesse rather then light . this darkenesse some of them loved in herod , whom they would needes in flaterie make that anoynted of god , & instead of christians were called herodians . this darkenesse others of them loved in the serpent whom they commemorate as the founder of knowledge of good & evill , whose power and majestie they say was lifted up in the brasen image by moses in the wildernesse , and in the sonne of man by that paterne , as himselfe professeth in the 3. of st. iohn , the likenesse whereof tertullian sayth , they us'd in their sacrilegious mysteries , preferring the devill himselfe before christ , and from thence were called ophitae . thus like sillie children , they chang'd the bread that came downe from heaven for a stone , and the fish that their father gave them for a serpent . st. paul indeed in the 3. of the acts notes that they and their rulers did out of ignorance crucifie christ . and christ on his crosse pray'd , father forgive them , for they know not what they doe . but it may be sayd , that st. pauls charitie might possiblie get the uper hand of his fayth , and yet our saviours words were unquaestionable truth , relating to their fatal imprecation , let his bioud be upon us and our children , made when they litle thought how long that purple veine would be runing , how many generations of their children they plung'd into this river of bloud . their knowledge of this might else have amus'd and startled them in the act . and in this sense perchance our saviour might speake it , ignorant , they know not what they doe . but let their knowledge be what it will , i am sure it could not be greater then their malice , which brake out into this extremitie , of passion , that the evangelist sayth not , ' élegon they spake , but ' ecráugesan , they cried . an affectus sint corpora , wherher the passions of the mind be not bodies , hath been a question sprung in moral philosophie . such strange alterations have they made , such shapes and representatives of themselves , as seeme more then effects of immaterial formes more then bare impressions of a spirit . thus of tentimes hath feare shot that bloud to the heart which shame had flushed up in the face , and shew'd her selfe in the image of death . thus when joy had painted out to the life the verdant spring in the countenance of man , hath sorrow sent his moysture to the root , and as if it were the autumne of his age , parched up his skin like a leafe . but quod aliiaffectus apparent , hic eminet , whereof other affections are the shadow , anger seemes to be the substance it selfe , what they in a transitorie apparition , this in a permanent habit and real . doth modest shame discover it selfe in a gentle blush , & passe away like the dawing of the morne ? anger driueth furioussie like the sun up to the meridian of his rage . doth sorrow sigh and sob it in a corner , or whisper in the secrecie of a wood ? anger cries aloud in the streetes , and clamours to a tumult in the mercate . what had been stillie dropt by tender-hearted pitie in a teare , anger raiseth in the noyse of an earthquake , and throwes about the world in a a tempest . wrath is cruel and anger is outragious , sayth the wiseman prov. 27. 4. chrysostom renders this ' ecráugesan , ' epebóon , which is , they bellowed it out like an oxe . and otherwhere paraphrasing upon my text , saith he pros ' aptoistéran mâllon ' apotauroúmenoi gnómen , they were raised in their mindes up to the fiercenesse of a bull . a similitude very expressive of a licentious headie multitude in a rage , which , sayth tullie , non dilectu aut sapientia ducitur ad judicandum , sed impetu , is not lead to judgement by discretion and wisdome , but hurried by the violence of their passion . with such beastes as these was good king david encompassed . ps. 22. many oxen are come about me , fat bull , of basan close me in on every side . vituli & tauri , 't is renderd by st. hierom as if young and old had been all of this temper , all in a crie , and a terrible one too . they gape upon me with their mouthes , sicut leo rapiens & rugiens , as it were a ramping and roaring lion . vers. 13. if you observe the historie of their actions , who are crying in my text , they all speake the fiercenesse of their wrath , and most irrational extremitie of their passion . first for the surprisal of his person they must have no lesse then a band of armed men , and other officiers of the pritstes and pharises with swords and staves , when he was onelie with a few disciples in a garden . then whereas they had him daylie in the temple , they must come with this power of darkenesse in the night . and in this night , ( thought as the learned grotius observes , at the time of full moon , too bright for such an interprise as theirs ) they must blaze their furie metà phanôn kaì lampádon , in lanternes and torches , and feigne a senselesse difficultie in the search . when they have got his person , in their power , they must binde him before they carie him away , scarce trusting him with the libertie of his legs when pilate demands their accusation against him , faine would they have sentence passe with out a charge , upon pilates implicite fayth in their honest word , that had he been no malefactour they would not have delivered him to the iudge . and , after many passages of this kind , when pilate presseth upon them that he was their king , they make an open sepulcher of their mouth , and burie royal majestie in a crie . but this crie of theirs was not merelie a confus'd nothing , to stop pilates mouth about their king , ' athetoûsi dôxas , as st. jude speakes , they set aside or despise dominions , away with him , away with him , are words of scorne , contempt , and derision , by which they doe , as it were spit regal aurhoritie in the face . st. cyprian calls them , violenta suffragia , tertullian in the abstract , suffragiorum violentiam , which i will english no otherwise then the madmens verdict . this is gladius linguae , the sharpe sword of the tongue , that cuts off the legal processe of a court , pierceth law and justice to the heart . when the herald calls for the cap and knee for due reverence to be render'd to the king , these raging waves fome out no thing but their owne shame , away with him , away with him , is all can be got from the madnesse of this people . when the judge commands silence in the court , and would have a quick hearing of the cause , as in the 59. isai. by the strength of their crie is judgement turn'd away backward and justice bid to stand afarre off . non juris ordinem quaerunt , sed furore vincere volunt , sayth one . they looke not after the method of the law , they will cast him not in judgement but furie . that the prophecie in the 53. of isai. might be fullfilled . de judicio sublatus est . he was taken away from prison and from judgement . thus in the propriety of davids expression , was our saviour made a scorne of men , and the king of the jewes an out cast of his people . and what was done by the jewes unto the king , was afterward by the romans to his subjects decreed to the death , and when their owne sinnes had draw'n downe vengeance upon their heads , when any publike calamitie toke hold of them , christianos ad leones , it was solemne with them to surround their magistrates in tumults and crie to have the christians cast unto the lions ; and not onelie so , but , as if they had learn'd their lesson from the jewes , and desired to maintaine as well their words , as their actions , christiani tollantur . away with the christians , was a second forme of their tumultuarie clamours . but there remaines yet a third aggravation of their furie in my text . they are not content to have him taken out of their sight they are not satisfied with the nullitie of his power , the imprisonment of his person , they must quench the thirst of their malice in his bloud , not onelie tolle , but crucifige , away with him , crucifie him . death and life are in the power of the tongue , sayth the wiseman , prov. 18. 21. which power never playes the tyrant more , then when it gets into those habitations of crueltie , the mouthes of a rebellious multitude in a crie . these , if any , are the madmen he speakes of prov. 26. who out of their burning lips and wicked heart cast , not words but , firebrands , arrowes , and death . st. austin makes the mouthes of the jewes fiercer executioners then their hands , and their tongues sharper instruments then the nailes that fastened our saviours bodie to the crosse . vnde occidistis ? gladio linguae . et quando percussistis nisi quando clamâtis crucifige ? now , the two principles of popular furie are , for the most part , ignorance and malice . by the one they are not able to judge of the species , or kinde , much lesse the degree of that which they take to be a crime , and , being jealous that what may be bad , is the worst , they proportion revenge by their illimited sensitive appetite , never weigh it in the ballance of reason . by the other they become exquisite inventours , and as curious about the circumstance or forme , as violent about the substantial part or matter of their mischiefe . such is this jurie of raging jewes in my text , who doe not onelie outrun judgement in their hast , away with him , away with him , nor in their rage throw mercie out of the court , by crying kill him , or , put him to death but specificate execution at their pleasure , and exercise the tyrannie thereof , as wel in the shame , as the torment , by crying out for the worst of the kinde , crucifige , crucifie him , ' apenéstaton thánaton , saith st. chrysostome ▪ summum supplicium saith another extremam poenam , a third , & s. paul more emphaticallie then they all , the crosse , the shame , as we translate him . hebr. 12. baronius observes that the jewes never clamour'd to have our saviour crucisied , untill pilate had giv'n them their option , shall i release unto you this man or barabbas ? and then , upon a sodain , advantage they toke by this unfortunate occasion , to quit barabbas of his double due , as he was a theefe and a murderer , and cast the crosse upon our saviours necke , who was so farre from being either of both , that he was lord of life , king , of heaven and earth , and sole proprietarie of the world . thus oftentimes are very unhappie opportunitier of mischiefe administred by such innocent adventures , and furie by accident caried beyond designe . i shall not exspatiate about the circumstances of his death , onelie desire you but to glance upon the two specious objects they set up , the one upon his right hand , the other at his left . in which to his last gaspe he might see the double image of their malice , with out any reflection upon the least guilt in himselfe . brieflie , such was the ignominie of his sufferings , as put part of christianitie to the blush , and made many haeretikes about the crosse . in the head of whom was simon magus , who sayd christ withdrew himselfe at the instant of death , & suffered onelie in the counterfeit of his person . after him cerinthus , authour of that concision you reade of in st. paul . beware of dogs , beware of the concision , which was a cutting or dividing jesus from christ , and asserting that jesus did both suffer and rise , but that christ was impassible forsooke his companie , and left jesus to suffer by himselfe . in the reare of these comes basilides with a fiction ; that iesus and simon , meaning him of cyrene , who help'd to beare the crosse , chang'd shapes by consent , and so simon suffered , while iesus slipt away in his disguise . and these are taken to be the men whom st. paul mentions with teares in his eyes . philip . 3. whose end was destruction , because ( in this manner as i have told you ) enemies to the crosse . but to take off your thoughts from these idle fancies , i desire you to fixe them upon a serious object in my third generall , and behold pilate with amazement and horrour metamorpho'zd for a time into a statue , till at length bloud melting in his veines , and just wrath burning at his heart he speaketh with his mouth , yet hath not patience to be explicite in a syllogisme , he presseth , i told you , his argument in an enthymeme . he is your king , therefore , non crucifigam , i must not crucifie him , nay he yet contracts that into a quaestion , and when neither , humane miserie could move them to pitie nor setting royal majestie in their sight , draw them to a remembrance of their dutie he thinkes to shake their obstinacie in pieces , and strike dumbe the insolencie of their crie , ' emphrátton ' autôn tà stómata , kaì pánton tôn categoreîn bouloménon , xaì dejenùs hoti to oìkeio basileì ' epánestesan , sayth st. chrysostom , by crucifigam regem ? shall i crucife your king ? i know interpreters differ about pilates meaning , and are as apposite as may be in rendring their conjecture upon his words . st. cyrill of alexandria sayth . that his first words . ecce rex , behold your king , might be spoken in compliance with the jewes , whose charge lay chieflie against him for accepting that title from the multitude at his entrance this day into the cittie , and so , behold i deliver him up unto your pleasure whom some idle people among you publikelie crie up for the king of the jewes . and upon that ground euthymius makes an ironie of his quaestion , wherein , he sayth , pilate rather mockes at christ , then reproacheth the jewes : what ? shall i crucifie your king ? the learned grotius takes the clause with the ecce to be in reproach , but of what ? not their malice , but their follie . which may seeme to be in favour of theophylact , who makes a longer speach for pilate then in my text , to this purpose allmost . you that charge this man to have taken upon him the authoritie of king , where did he doe it ? whence doe you collect it ? from the purple robe wherewith the souldiers arrayed him ? [ some rag of their owne , having nothing but the counterfeit of the colour . ] from a few th●enes , [ gathered out of a hedge by the highway side ] and platted into a diademe to crowne him ? from a broken reed [ taken out of the water ] and put into his hand for a scepter ? ou pánta ' autô ' eutelê ; xaì stole ; xaì trophè ; xaì ' oixos , xaì oudè ' oixos . are not all things poore and beggarlie about him ? his raiment ? his food ? his house ? nay ' oixos ' oudè ' oixos , his house and no hoose ? as he sayd trulie . the sonne of man hath not where to lay his head . but i follow interpreters of another straine , such as favour pilate in his beliefe , and are not prone to censure him for his words . or the same rather dissenting from themselves , and fairlie altering the ill propertie of the sense . st. cyrill first , who , upon pilates washing his hands from the fact , and persevering in the defense of our saviour , thinkes that at first he gentlie rebuk'd them , and suggested to them , that in as bad a condition as they see him , this is he of whom not long since they had a beter opinion then they owne . ecce rex , behold your king . and that afterward he reproacheth their wicked humour to the purpose . you that professed what words you heard , never man spake like this man ; you that acknowledg'd the miracles which he wrought . behold the dumbe speake , the lame walke , the blinde see , and the dead are raised unto life . you that upon these &c. justlie built the beliefe you had , that he was the sonne of david and your king , is your great hosanna turn'd to crncifige ? what ? shall i crucifie your king ? theophylact next who , observing pilate very peremptorie in maintaining the title he had caus'd to be set up on the crosse , with a froward answer , quod scripsi , scripsi , what i have writ , i have writ , sayth he did it ' amunóumenos tous ioudáious , in revenge of the jewes , who would give no eare to his ecce rex , & crucisigam regem ? but would persist in their rebellion against their king . but let pilates fayth be what it will about the person of christ , and his meaning as ambiguous as may be in this his conference with the jewes , his words i am sure must import the sense of the world at that time , and , apprehension they had of the just indemnitie of kings , and exemption from the ignominie of the crosse . and indeed he that shall recollect with himselfe the awfull expressions dropt from the pens of the romanes , may have enough to reproach any wicked regicide , jew or christian , and hisse him out of the communion of men . the roman seneca litle thought of deposing , much lesse of murdering kings , let their actions be what they will , when he made that compendious directorie for the subject , rex est , si nocentem punit , cede justitiae , si innocentem , cede fortunae . he is thy king , if he punisheth thee with desert , submit to his justice , if with out , give way to thy fortune , or ill chance , to suffer with out a cause . and what he sayd in these words , he made good in his practice , when he suffered so patientlie , and bathd nero's furie in his bloud . all indeed were not of his minde . himselfe makes mention of some kings heads set to publike sale , principum sub civili hasta capita venalia , of others throates cut by their subjects , of some tormented to death upon the crosse , but in his stoical language he sayth they were mali exempla fati , all examples of a bad fate , he sayth not , paternes for bad men . but i passe hence to the fourth and last member of my text , the chiefe priests cunning evasion , and apologie for the jewes rejection of christ , loth they are they should take them for persecuters , much more for murderers of kings , habemus caesarem , they good men have caesar for their king , to whom they professe subjection and fealtie , the mistake or real injurie is his , who would impose a new tyrannie upon them , and to this they make answer by their priestes , alium non habemus , wee have no king but caesar . wherein are 3. particulars to be handled . first the persons that were the modellers of the answer , and they were pontifices , the chiefe priestes . secondlie , their caution in a subtile abetting or acknowledging a king , habemus caesarem , we have caesar . thirdlie , their traytourous rejection of christ , alium non habemus , we have no king but caesar , i begin with the first . livie compares the multitude to the sea , which hath very litle motion of it selfe , calme enough and quiet would it be , but when the windes rise the waters rage , some leading gale first swells the mindes , and a stronger gust forceth on the madnesse of the people . throughout the whole historie of the gospell you may easilie see how the chiefe priestes were the excitantes aeoli the windie gods that raised the storme , and their furious breath the tempest that did shipwracke our saviour . dêmos ' atactos hypò tôn ' archónton diephtharménos , sayth st. chry : speaking of the jewes . the confusion & disorder , of the people came by the corruption of the priestes . no sooner was he come into the world , but they are the men that must cure herod of his trouble , & make the discoverie where he should be borne : and they sayd unto him in beth-leem of iudaea math. 2. they the men that were sore displeased with this dayes reverence done him by the people , the childrens crying hosanna in the temple , and sayd unto him . hearest thou what these say st. matth. 21. the chiefe of them all , good caiphas i meane , the first that found out the blessed expedient for one man , and that man was this king that must die for the people , st. iohn : 11. the mater being resonted by them all , they hold a consultation about the maner , and , in order to that , they first covenan , with judas to sell him . st. luk. 22. and notwithstanding all the diligence was used , when the designe was likelie to have fallen to the grond , they take it up in this apologie for the people . pontifices responderunt , the chiefe priestes answered , sayth my text . and trulie did not the people finde such cunning apologists as these , they are neither more praecipitant in enterprizing , nor more violent in prosecuting a bad cause , then they would be facile in deserting the same , when they once finde patience to hearken to , and shall heare reason to convince them of their errour , nec quicquam facilius quàm in quemlibet affectum mutare populum , sayth qninctilian . but when they have authoritie to countenance , and subtile sophistrie to colour their actions they have a guard both for their wilfulnesse and ignorance , and can then bid defiance to the world . the great stroke that the priests had here in the demagogie of the jewes came from the legal eminencie of their place , they sitting upon the highest bench of their magistracie , and the chiefe of them being adaequate in power to their principal judge or justiciarie by his office . sacerdos summus summo iudice adaequatur , sayth one . which layd to the leter of a poenal law , whereby death was ordain'd for him who was disobedient to the command of the priest , reverence and feare might very well involve the common lewes in a silent assent to what their chiefe priestes answered in my text , alium non habemut , we have no king but caesar , thus , as st. chrysostom sayth , tês'oletriou miaiphonías `egemónes , xai strategoi , xai paraitioi , which the prophet isaiah 5. language translates . the leaders of this people cause them to erre , and they that are lead of them are destroyed . but we 'll leave the persons , and come to their answer , which implies their formal subjection to soveraignitie in the heate of their processe to crucifie their king . habemus caesarem , we have caesar . two things there are in the soul of man so clearlie writ in the faire indelible characters of heaven , that the hand of hell and malice of the devill , with all the workes of darkenesse he can graspe , can never wipe away into a blanke , and those are religion to a god , and subjection to a soveraigne . the peevish israëlites that are angrie at moses because he stayes somewhat long in the mount , as hastie as they are , will stay themselves , and not stirre a foot till a god be made , be it but a molten calfe ; to conduct them in the way . they that cast away their portion in david , and spit out their inheritance in the sonne of jesse , will not summon israël to their tent 's till they have design'd jerobóam their captaine for their king . and jerobóam , when he hath snatched away the crowne , thinkes not of puting downe the old religion , the going up to jerusalem to worship , untill he makes dan and bethel two stalls for his calves , and proclaimes their golden images his gods . the most stupid aegyptian , that will not thinke upon the paradise of heaven , nor heare of him that was walking in eden in the coole of the day , will as he walkes in his owne garden plucke up a leeke or an onion for his god . i laugh at the foolish atheist in the psalmist , who mutters in the secrecie of his heart , but will not tell me plainlie with his mouth , non est deus , there is no god . and i dare the most traitourous villaine in the world what soever he pronounceth so gravelie in a publicke hall , where he hath his guard of ruffians about him , to retire into his closet a while , take the chaire in the court of his conscience , and then passe sentence upon his king . no , rebellion and atheisme are duo magna mendacia , two impes of the devill the father of lies , begot by him upon the deceitfulnesse of the heart , in a mist or cloud of pretenses and shewes , humanitie can not owne them for its off spring , and reason discovers them to be a bastard brood when she brings them to conscience , goes about to trie them in the light . feare god , and honour the king , were commands not made but reviv'd by st. peter , they had their first impresse in the first borne of adam , and in the native habit sticke , as close as a worse businesse , original sinne to the soules of the rest , all though they often denie them in their practice . the soveraigne majestie of god in heaven , and of his vice-gerent on earth , in spight of all the rebellious indepedent crew in the world , will preserve a seate for it selfe in the acts , or words , or thoughts , of christian , of pagan , of jew . in the heate of their rejection of christ you see they lay hold , in profession at least , of a heathen emperour for their king ; habemus caesarem , we have caesar . but let us looke a litle aswell into the actions as words of caesars good subjects in my text , and see whether they doe as they speake , whether they give to caesar the things that are caesars , and by their practicke obedience owne him for their soveraigne . i shall not need to tell you they were the sonnes of them that for a long time had the best of kings , for 't is sayd the lord himselfe was their king , and they were the worst subjects in the world . how doth the prophet esai crie out , heare ô heavens , and give eare ô earth , for the lord hath spooken , i have nourished & brought up children , & they have rebelled against me ? ch. 1. how doth he preferre before them the oxe and the asse , the one for knowing his owner and the other his masters crib ? and for such of them as should have been wiser then the rest , principes populi , the very representatives of the people they were rebellious and companions of theeves . vers. 23. their prophets were conspiratours , and their priests violatours of the law . ezech. 22. and yet i 'le warrant you this dutifull crew had the confidence at that time to professe , grotius tells us they did it very solemnlie in their talmud , habemus deum , we have god for our king . but to let their stubborne auncestours alone . aetas parentum pejor avis tulit hos nequiores , st. steven sayth of these good men in my text , that they were sclerotrácheloi & ' aperíptmetoi , stffienecked and uncircumcized in heart . that they did pneúmati ' antipíptein , we translate it resist , but the word is more emphaticall and signifies to fall forward or presse against the holie ghost . now they that did thus on purpose with stand the rushing wind of the spirit of god , were very unlikelie to be fairlie guided by the breath in the nostrils of their king . no , it was their malice to christ that made them pretend such subjection to caesar , quem tyrannum & hostem reputabant , profitentur regem ut iesu crucisixionem obtineaent , sayth cajetan . and if we looke into the historie of those times , we shall finde this one people of the iewes make more worke for the roman emperours and their vice-roys then all the rest throughout their dominions in the world . no sooner came pilate to his charge , to succed gratus the praesident of iurie , but bringing certaine images of caesar ; as others say golden bucklers to dedicate at hierusalem , all our good subjects are in an uproare , and never leave bringing tumults to his doores , till he translates them and his solemnitie , to caesarea . not long after he borowes but a litle of their corba their holie treasure , to imploy about the making of a conduit , our good people fall to their old trade , petition him to lay his building aside but they humblie speake it ore gladii , in the most dutifull expression of the sword in claudius time they were such dutifull subjects , that he was faine to banish them all out of rome . and in vespasians so loyal-hearted at hierusalem , that he sent titus his sonne to besiege them , who put 110000. of them to the sword . and so observant were they of the good christian emperour constantines commands , that , to keep them in awe , he was faine either to cut off their eares , or stigmatize them otherwise in their bodies , and so marke them for slaves that would not keep the impression of subjects in their hearts . and thus have you a short essay of them , their fathers , their children , who would sooth up pilate so handsomelie in my text with habemus caesarem , we have caesar for our king . there remaines now nought but the last particle of all , the last of the chiefe priestes answer to pilate , being the jewes final rejection of christ , alium non habemus , we have none bnt caesar for our king . the most willfull answer that ever was render'd by men pretenders to gravitie and judgement , the most incongruous to pilates demand for had christs kingdome entrench'd upon caesars , he that was his provincial substitute durst not doubtlesse at the same time owne his place and his desire to praeserve the life of him to the ruine of his master . but pilate was well satisfied in the point by the discourse that passed between our saviour and him , and so in all likelihood were the chiefe priestes too , if their malice had not more perverted their will , then ignorance blinded their understanding hereof . for the common people who are not the best masters of reason , and the very worst moderatours of passion , upon slender grounds to raise a tumult for their patriots advantage , to sell a litle breath for a sixpence , crie tolle , crucifige , away with him , crucifie him , is no great deviation of nature , their earthie souls incline them to the center of profit , and their servile spirits make them not onelie readie at hand to fetch and carie , but , mastivelike , with open mouth furiouslie to assaile , if commanded onelie by the eye or the fingar : but for the chiefe men the rulers of the people , no lesse then the states of the parliament of the jewes , which maldonate sayth consisted of the chiefe priests , elders , and scribes , as it is in the 50. of esai . not onelie to kindle a fire , and compasse themselves about with the sparkes , and walke in the light of their owne fire ; but hope to smother their guilt in the smoke ; for them to professe subjection to caesar , and thence to vouch their rejection of christ , for them to tell pilate to his face that he can be no friend to caesar unlesse he become a murderer of christ ; this is very wilfullie to walke in the way of the froward , wherein the wiseman tells us are thornes and snares they can not but pricke their feet as they goe , they can not but be taken in the net . when our saviour strictlie commands them to pay tribute , they pretend , that at the same time he prohibites paying dutie to caesar . when he tells them his kingdome is not of this world , they are zealous to shew their subjection is . habemus caesarem , they have caesar , and none but caesar for their king . whereas well they might know , and were bound to take notice of what st. cyrill of alexandria sayth he evidenc'd to them in speach . `óti tês toû kaísaros basileias ' oue ' estì polémiot , that christ and caesar are no such inconsistents in government , the very same subjects may they have and yet be no corrivals in dutie . the chiefe priestes might have sayd , habemus caesarem , we have caesar indeed , and yet habemus alium , we may have , another , we may have christ for our king . but ' ap ' ' eláctizen ' en roútois `o `egapémenos israèl , xaì tês pròs teòn philias ' anaphandòn ' exálletai , most elegantlie sayth chrysostom . in these words beloved israël kickes away christ with the heel , and in publike viewe leapes out of her friendship with god . but they that kick'd against , and leap'd from this relation to god , and , as i shew'd you eve'n now , leap'd in , were very desultorie , very uncertaine in their subjection to caesar , have been justlie since kick'd away and rejected by both , continuing still in that forlorne condition , wherein 1400. yeares since and more , i say againe 1400. yeares since , that you may see how soon , and that you may see how long revenge followes rebellion at the heeles , tertullian very sadlie describ'd them , dispersi , palabundi , & coeli sui extorres , vagantes per orbem , sine homine , sine deo rege , dispersed vagrants , banish'd from christs kingdome in heaven , and from jurie , then caesars , now the turkes province on earth , wandring up and downe in the world , having neither god nor man for their king . desino , & hoc infigo . thus have i done with pilate , the jewes , and the chiefe priestes in the leter , as they beare a part in the historie of the gospell . yet some others there are very nearlie concerned , if not in the doctrine , i am sure in the use and due application of my text deuteroi iudâioi , such as deserve the name of second jewes beter then the paulian heretikes that had it . and there is déuteros xritès , a second judge , i shall not doe him the honour to say a second pilate , he acted very litle of his part , not any that i know but passing an uglie sentence upon his king . and there are déuteroi hiereis , second priestes , and those chiefe ones too , even they of the assemblie and sanhedrin it selfe , who , as silent & uninteressed as they seem'd when that traytourous charge was brought into the court , have , for above 7. yeares together , made the pulpits ring , and the presse groane with the strength of their crie , and weight of their bookes , ( i say not of their arguments ) to give notice to the world , that with out covenanting ( you know who sayd it ) against reason , conscience , honour , oath ; reforming the reformation it selfe against scripture and apostolicke institution , so many hundred yeares precedential practice ; and undeniable catholike profession , non habebimus hunc , we will not have charles for our king . and there is déuterot christos , a second christ , an anoynted of god , that came as neare as ever king did to our saviour in his life , and i dare say never any so neare in the similitude of his death . and there is déuteros ioúdas , a second judas , not as the first onelie with a band of men , and a few pike-stav'd officers at his heeles ; but not many yeares since in the head of a cursed numerous armie , and cursed be the memorie of that man unlesse bless'd with repentance before his death , that so perfidiouslie sold and betray'd him . and here you have set in your viewe persons enough for a second tragoedie . quinto productior actu , one that would admit of a sixt act , surpassing severall circumstances of the other , if your griefe would give the patience to heare it or had i just abilities to compose it . instead whereof i shall crave your favour to repeate my text with some short allusive paraphrase upon the words . and he sayth unto the iewes , behold your king . which he in the moral is our mocke-judge , but no rightfull successour of that relenting pilate in my text , because he went not about to stop the peoples crie , by moving their pitie , reproaching their insolence , saying , ecce rex , behold your king , he expos'd him to their crueltie and scorne , reviv'd their calling for iustice , iustice , saying , like a miscreant as he was , ecce carcer , behold there the prisonor at your barre . never any president in the world tooke more paines then pilate did to deliver guiltlesse innocencie from death ; nor any more then our unjust judge imploy'd industrious malice to condemne it . to that purpose , as in the 6. of amos , turning judgement into gall , and the fruit of rihhteousnesse into hemlocke , that he might be sure to give majestie its bane . lactantius and st. chrysostom are of opinion that pilate did not positivelie passe sentence upon christ , but gave onelie permission to the jewes to execute , as before he had to judge , when he sayd . take ye him , and judge him , according to your law . but ours i beleeve durst not trust the people with the libertie of that power , i rather thinke if his hand had been as strong as his heart cruel , he would have sav'd the state the charges of a vizard , by becoming the barefac'd executioner himselfe . pilate much affected to discourse with our saviour , propounds quaestions , is attentive to answers , seemes very solicitous about his kingdome and truth , and thou a king then ? and what is truth ? both in the 18. chapter of st. iohn : but our furious rhadamanth breathes out nothing but brimstone and fire , he takes the spunge himselfe and dips it in the sharpnesse of his speach , stops the mouth of condemn'd soveraigntie , indulgeth not the libertie of a word . will you heare me a word sir ? a strange request to be made by a king to a rebell , a stranger to be denied by a subject to his soveraigne . we 'll take seneca's divination for the reason , timuit ne quam liberiorem vocem extremus dolor mitteret , ne quid quod nollet audiret , afrayd he was he should heare what he litle desired , lest the last breath of a dying man , an innocent king design'd for murder , should cast a cloud of horrour on his soul . but to keep neare to the words of my text . wherein our praesident faild of the parallel with pilate , i beleeve the conscience of every jew did supplie . i beleeve it call'd upon him often enough , saying , ecce rex , behold my king . behold that king who in compliance with my wilfull and unreasonable demands , ' exénosen heautòn , as 't was sayd of our saviour , hath evacuated himselfe , and is become allmost aequal to his subjects ; hath suffer'd a diminution of majestie , is devested of much of his just legal dignitie and power , customes , courts , monopolies , taxes , militia , bishops , all pretended grievances , i could make are either taken away , or limited to my purpose . but then conscience layes the other ecce at his doores . ecce homo , behold the man . behold i am that man that set my hand to that rebellious remonstrance , and my heart to have it throw'n into his coach . i that man who by seditious tumults affrighted him and his from their palace ; i that persecuted him in my purse or my person , and hunted him like a partridge in the wildernesse . i that at such or such a battel levell'd many a piece at his quarter sent many a curse to his royal person with the shot ; i that bid faire to corrupt his governer and lay him in his garrison ; i that , when the bargaine would not hold , inveigled him out in a strange disguise by many specious promises to protect him . i that when i had him in my hands judas like kiss'd him and betray'd him into his prison . and then , as in the 34. of iob , there is no darknesse nor shadow of death where these workers of iniquitie may hide themselves . their owne guilt is a perpetual thunderclap in their eares , and a fixed flash of lightning in their faces . no promise of mercie can cleare their jealousie , no act of oblivion setle their feare ; despaire turnes regnare nolumus to nolumus vivere , they that cried before , we will not have this man to reigne , crie ten times lowder , we will not , we dare not suffer this man to live . and what then remaines , but tolle crucifige , away with him , away with him , crucifie him . and pilate sayth unto them , shall i crucifie your king ? and here i must againe tell the , our judge is nothing like that pilate in my text , because he did not put it to the quaestion , saying , shall i crucifie ? but , when he entred first into the judgement hall gave good assurance to his clamorous jewes , saying in effect , crucifigam , i will crucifie your king . you therefore that have got the best estates by plunder and pillage , the highest places by supplanting , sequestring , the greatest names by rebelling and murdering . you that have stucke malice at the point of your sword , and wreakt it in the bowells , of your brother ; you that have broke the barres of religion , run away with the reignes of government and law ; you that have draw'n all kind of iniquitie with cords , and all sinne as it were with a cart-rope . you that , as it followes in the 5. of esai , say , let him make speed and hasten his worke , that we may see it ; feare nothing , have patience a while , i will but gull ignorance with a forme , take the stoole of wikednesse , wherein to doe justice , imagine mischiefe for law , and then your wish you shall have , for crucifigam regem , i will crucifie your king . it remaines in the words of my text . and the chiefe priestes answered , we have no king but caesar but our pilate , as i told you , not putting it to the quaestion , our priestes have sav'd the labour of this answer , which is not withstanding in part taken up by their forward disciples , who render this account of their 7. yeares instruction by the new light , to have monarchie crucified as well their king , enacting , and boldlie proclaiming to the world , habebimus nullum , we will not have any one for our king . i could yet goe on in the antiparallel , aggravate their malice and transcendent crueltie , as otherwise , so from the place which they chose wherein to murder their innocent king , which was no golgotha , a sad place of dead mens skulles , but a place for the living to rejoyce and banquet , as if cannibal like , they meant to feast on his flesh , and carowse it in the cup of deadlie wine ( for so i beleeve they and their posteritie will finde it ) the bloud of their soveraigne . i shall onelie take notice of pilates last courtesie to christ , who , when he could not prevaile for his life , set a crowne upon his head at his death for such , sayth origen , was that title he writ , iesus of nazareth , the king of the iewet . st. chrysostom sayth he erected it for a trophie , hosper ' epì tropaíou tinos , houto tà grámmata etheke , lampràn ' aphiénta phonen , kaì tèn níken deloûnta , kaì tèn basileian ' anakerytonta . but our judge and his jewes in stead of giving crownes pull downe kigdomes , hide them as deep in oblivion as they can , that they may lay the firmer foundation for their new modell'd government in a state . but if he that built his house upon sand was likelie to finde such an uncertaine foundation , how sliperie will his be who undertakes to erect a republike on bloud ? if there be a woe for him that buildeth his house by unrighteousnesse , and his chambers by wrong , ( and there is that woe ieremie 22. ) what is there for him , that frameth his new fabrike by murder ? the stone shall crie out of the wall , and the beame out of the timber shall answer . and what this crie and answer shall be the prophet habakuk tells you the second of his prophecie 12. vaeilli . woe unto him that buildeth a towne by bloud , and stablisheth a citie by iniquitie . but to conclude all . maugre the wicked policie of our jewes , in racing his name , altering his stampe , burning his papers ( and leprous may that arme be that brings such pretious fuell to the fire ) i say for all this their politike malice , our royal martyr hath not onelie ( no thankes to his judge ) the crowne and trophie of a title , but the everlasting stupendious monument of a booke , rais'd higher then the pyramids of aegypt in the strength of language , and well proportion'd spiring expression , built with out an hyperbole to heaven in divine meditations , and raptures , to which the babel of other mens thoughts fall downe , and lies like an heape of confus'd uselesse rubbish upon the earth . it is recorded of st. paul ; that when his head was stroke off , there issued no bloud , but pure milke out of every orifice of his veines . nec mirum sayth st. ambrose , abundâsse lacte nutricium ecclesiae . and no wonder is it that abundance of milke should come from the nurse of the church . never church had such a kinglie nursing father as this in his life , and never saint gave better milke at his death . so sweet is the relish of his words , such a miraculous meeknesse in his speach , as if he had as well been fed with his saviours food in the infancie of his life , as he tasted the bitter cup of passion at his death . of whom you know it was prophesied of old . buter and honey shall he eate , that he may know to refuse the evil , and chuse the good . and may our hopefull jonathan , our gracious sovgraigne , with his fathers blessing not sauls curse , breake his fast every day in this honey , and thereby let his eyes be enlightned as jonathans were , 1. sam. 14. that he may every day more and more see and avoyd the enemies of his peace . let him every day take one drop at least thereof upon the top of his rod . let that sweeten his rod of affliction to him . and let his other rod , his rod of revenge , dipt in this honey , chastise gentlie his enemies for him . and may he grow up in the strength of this food to all the moral vertues fortitude , temperance , magnanimitie , and the rest ; to all the divine graces of his father , till having reignd with as much righteousnesse , honour , and much more peace after him here , he may , by no other then the hand of heav'n be translated , in the fulnesse of time , to reigne with him in glorie hereafter . amen , amen . glorie be to god . notes, typically marginal, from the original text notes for div a65266e-300 tract. 49. in ioann . s. matth. 21. 1. cor. 15. 54. hom. in 18. & 19. ioan. s. matth. 27. 19. kaì epì pragma ou synkechoremenon autois 〈◊〉 othountos . st. iohn 18. 39. vers. 40. advers. iud. cornell . a lapid. baron . a. 34. 9. 9. tract. 35. in 27. matth. apol. c. 21. p. gagn. ambian . ch. 53. de clem. l. 2. c. 4. senec. de ira. l. 2. c 31. st. matt. 2. st. luke 2. 49. 10. baron . apparat. de praeser . advers. haeret . c. 8. 24. 1 3. 5. iohn . 3. 19. tert. de praeser . c. 15. ibid. c. 47. st. luke 23. 34. s. matth. 27. 25. sen. ep. 106. id. de ira l. 1. c. 1. tous . 7. hom. 83. bro planc . st. iohn 18. s. matth. 26. 47. s. ioh. 18. 12. s. iohn 18. 30. advers. demetria . apol. c. 21. ep. s. iude . tolet. ps. 22. tertull. apol. baron . an. 301. tract. in ps. 36. paul . apul. an. 34. s. matth. 27. 38. baron . an. 60. phil. 3. 2. tert. de praescript . cap. 46. tow . 7. hom. 84. s. maeth . 9. 20. s. matth. 29. 24. reverentiae bilati istud etiam fuit stgnum orig. tract. 35. in 27. matth. s. iohn 7. 46. st. iohn 19 22. ' ameinómenos `omoû dé ' apologouménos hypèr toû christoû . d. chrys. hom. 84. lib. 2. de ir. c. 30. ibid. l. 1. c. 2. lib. 28. tom. 7. hom. 83. st. ioh. 18. 14. nihil ausuram plebem principibu : amotis . c. tacit. an. 1. 2. deut. hopou gàr hoi archontes ' emictérizon tì chre peri teû eoinoû pléthous logizesthai ; theophyl . in luc. 23. vid. hug. grot. de imper. san matt. potest . circ . sacra . 9. 16. exod. 32. 1. kings 12. gen. 3. ps. 53. 1. pet. 2. 17. 1. sam. 12. 12. act. 7. 51. act. 2. 2. baron . an. 4. an. 51. an. 315. d. chrysost. hom. 2. in ind. s. ioh. 19. 12. prov. 22. s. ioh. 18. 36. apol. c. 21. epinan . k. ch. 1. eix . basil. lib. 3. de ira. c. 19. philip . 2. 7. tom. 7. hom. 84. st. matth. 7. 26. eikòn básilic . serm. 68. two little workes defensiue of our redemption that our lord went through the veile of his flesh into heaven, to appeare before god for vs. which iourney a talmudist, as the gospell, would terme, a going vp to paradise: but heathen greeke, a going downe to hades, and latin, descendere ad inferos. wherein the vnlearned barbarous, anger god and man, saying, that iesus descended to hell: and yeelde vnto the blasphemous iewes by sure consequence vpon their words, that he should not be the holy one of god. by hugh broughton. broughton, hugh, 1549-1612. 1604 approx. 19 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a69004 stc 3892 estc s113871 99849100 99849100 14233 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a69004) transcribed from: (early english books online ; image set 14233) images scanned from microfilm: (early english books, 1475-1640 ; 587:11, 631:07) two little workes defensiue of our redemption that our lord went through the veile of his flesh into heaven, to appeare before god for vs. which iourney a talmudist, as the gospell, would terme, a going vp to paradise: but heathen greeke, a going downe to hades, and latin, descendere ad inferos. wherein the vnlearned barbarous, anger god and man, saying, that iesus descended to hell: and yeelde vnto the blasphemous iewes by sure consequence vpon their words, that he should not be the holy one of god. by hugh broughton. broughton, hugh, 1549-1612. [8] p. r. schilders], [middelburg : 1604. place of publication and printer's name from stc. title page, line 6 ends: 'heathen'; line 26 ends: 'printed'; pi2, line 2 from bottom ends: 'queen.'. directed against the views of thomas bilson, bp. of winchester, and john whitgift, abp. of canterbury. signatures: pi⁴. identified as stc 3892a on umi reel 587. reproductions of the originals in the folger shakespeare library and the cambridge university library. appears at reel 587 (folger shakespeare library copy; and at reel 631 (cambridge university library copy). created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher 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g elements). keying and markup guidelines are available at the text creation partnership web site . eng bilson, thomas, 1546 or 7-1616. whitgift, john, 1530?-1604. jesus christ -descent into hell -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-09 aptara keyed and coded from proquest page images 2005-11 mona logarbo sampled and proofread 2005-11 mona logarbo text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion two little workes defensiue of our redemption , that our lord went through the veile of his flesh into heaven , to appeare before god for vs. which iourney a talmudist , as the gospell , would terme , a going vp to paradise : but heathen greeke , a going downe to hades , and latin , descendere ad inferos . wherein the vnlearned barbarous anger god and man , saying , that iesus descended to hell : and yeelde vnto the blasphemous iewes by sure consequence vpon their words , that he should not be the holy one of god. by hvgh brovghton . if any man love not the lord iesvs , let him be anathema maran atha . 1. cor. 16. 1604. to the reader . by knowing that hades , a terme vsed in the creede , is the place generall , where soules are before gods throne , diuided there , fat enough , by heauen & hell , so that in speach of the holy , hades the generall , by difference of the person , is heauen , and in the wicked , hell , as we cōmonly terme hell : which place is on high , out of this world by apo. 14. & all iewes in cether malc . fol. 11. by knowing of this great light cometh to religion . first their opinion falleth , who thank god for sending his sonne to redeeme the fathers from hades , to paradise : that is , from paradise to paradise . so limbus patrum and purgatorie fall : when hades hath onely two partes , heauen and hell. so our madnes falleth , who in the creede , put for that part of hades , which holdeth the faithfull , and is heauen or paradise , the part which holdeth the wicked , and put for heauen , hell , to which they that goe , perish for euer . here standeth the article : our lord being in body crucified , dead and buried , had a soule immortall , as all men , which went hence to god : & being in hades , holy , had not hell but heauen . this is all . when the gospel began scant any held soules immortall . pliny sheweth that . therfore it was needfull the creed should haue it . when the immortalitie was graunted , very many creedes did omit the article : because in speach of a man , to die & to go to hades is all one . of an horse , grekes would say , he is dead . of a man , more : he is dead & gone to hades . this matter vnknowen hath vexed the world by ignorāce of one greeke worde . and two bishops vexed their owne . against whom two smal writings folow : besides much otherwise printed & written to them . the style is not of their gall , but it may gall , in mildnes . the argument of the admonition following . br . wrote vnto queene elizabeth , that king edward the sixt and her maiest . swearing to the gospell , sware to this , that to goe to hades in the creede , was to goe to paradise , euen by heathen greeke : to whom hades is the world of soules : in which the holy haue paradise , and the godles , gehenna . both be on high before gods throne . and br. commended the cause to q. elizabeths m. and the king of scots maiestie . against that a libell was allowed to scoff the scottish mist , penned by some belial bar lo : and against saluation bilson raged : as this short worke telleth . a lye resumed of d. bilson . doctor bilson in his sermon booke against maister iacob , folio 419. fumeth thus : first then tell your abettor that all the realme will take him not onely for a rayler against all honestie , but a lier against all duty that voucheth so cōfidentlie : king edward the sixt and his subiectes helde that christ his soule never went to gehenna : and the realm knoweth the qu. oath , as also the q. adventureth her eternall state . these be no states to come within his vncleane mouth . he may doe well to remember who they be of whom it is written : they despise governement : and speake ill of them that be in authoritie , as raginge waves of the sea , foming out their owne shame . thus the d. writeth . marke now the zurich confession , which k. edw. and queene eliz. allowed . per inferos intelligimus non locum supplicij designatum impijs , sed defunctos fideles , quemadmodum per superos adhuc superstites in vitâ . proinde anima christi descendit ad inferos , id est , delata est in sinum abrahae : in quo collecti fuerunt omnes defuncti fideles . ergo cum latroni secum crucifixo dixit , hodie mecum eris in paradiso , promisit ei consortium vitae , & beatorum spirituum . licet enim dominus descendisse dicatur , fit tamen ex more loquendi . confitemur in hoc articulo animas esse immortales , easue protinus à morte corporeâ transire ad vitam . this is the zurick confession , allowed by king edward and qu. elizabeth : so descending must be graunted to be ascending , and hell to be paradise . if our bishops misse in termes , they must blame them selves : and not rage with hereticall satanean madnes vpon such as force them to faith . now what grace the d. hath in his wordes , all may soone iudge : considering what him selfe graunteth : and how in his escape afterwardes he differeth from all the worlde . this was the question : whether our lords soule went hence to gehenna : or hence to paradise : iohn cant. and all vexed by him know that , and for one of these two opinions the princes religion was to be esteemed . and if i. c. had invented a going from paradise to gehenna , geneveans would haue renowned him over the world . now marke how rightly the right reverend father and doctor taketh of him selfe the lye vnto him selfe , fol 219. we haue no warrant in the word of god so to fasten christs soule vnto hell for the time of his death , that it might not be in paradise before it descended into hell. now iohn cant. will graunt , that he damneth them both : and iustifieth the adversary , as a greeke epistle printed at hannawe required sir iohn fortescue once queene elizabeths greek reader , to determine , whether both bishops were not condemned most certeinly by their owne graunt . the ridiculous feigning of a new satanean fable that our lord went from paradise to gehenna : and to hades , as from paulls to london , from winchester to england , from england to europe , frō europe to this world , from part to the whole : and againe , the fable that he went not to hades , that is , in trueth , to the world of soules , till his body was buried : and again his feigning thrise , at paules , hades in s. matthew , cap. 5. twise , with 10. once , where gehenna is the text , perverting the originall with wresting scriptures and fathers to an opinion that neuer came into holy mindes , this excuseth not his lye , but augmenteth his impiety : that befooleth all scriptures of god , and all divines that ever have bene in the world . cursed be he that maketh the blinde wander out of the way , and let all the people say , amen . the argument and effect of the epistle following . i. c. was advised in a worke dedicated to queene elizabeth and to the most noble , our king now , that he should not burne for gehennaes honour , least he burned in geheaenaes shame for ever and ever : at the first he skoffed all trueth of god and the king : but being taught how he was caught in his owne syllogisme thus : the place which our lordes soule went to hence , telleth what hades ( his hell ) meaneth in the creede : but paradise is the place which our lord went to hence : therefore paradise is the hell of the creed , being taught how he was caught , he sent his chaplayne m. greffrey king , obteyning the queenes hand for his leaue , to agree with his adversarie : and he vpon agreement , returned presently , saying that he should be sent againe : but presently after he came home , hee would write . conditions were not kept . the libell was still solde : and machmadisme was in it : and a contumelious mockage of christ and all christians & iewes : when he said ruben the iewe his ebrew epistle was forged : whereby he hindred the defence of christianitie , and deserved rooting out ▪ besides that , after the king was ours , paules sold the treason of the libel . for not stāding to his covenant , three greeke orations plaid vpon him : and one dedicated to the king and brettish nation in queene elizabets dayes : and after all , this epistle . at the first sight he laid the blame on bar lo , that vsurped his auctoritie , as being guiltles : yet when at the court a duke shewed what he had done , he fell as dead , & soone died . the party greeued was much greeued at his death : because he had protested he never spake against him . yet as ely , so he by softnes paid for others blame : while he repressed not bad soules . and his gentlemen wished bar lo vnborne : as more griefe to the archbishop then all that ever were his adversaries : not only for his libel against the scottish mist : full of most deadly treason : and full of blaspemy and lying against god and man : but also for his satanean declamation at paules against the best nobilitie , and the best bent for the good of the state : against whom the iscariot railed and raged : whereby the nobilitie iustly terme him : the vilest that is this day vnder the cope of heaven : as bent against god , the king , the nobilitie , and all humanitie . so bar lo will be his notation . to the aged sir , iohn of canterb. archbishop , grace and truth . maister francis hall told that your g. depriued m. pickaerd and him of their benefices , and gaue both to bar lo ( whom he described after his name , a babe most bad ) for defending your gehenna : which haeresie of yours was vsed for a barr , that you were not fit to confirme others , who so erred your selfe : against all the bible , all greekes and hebrewes . that the children whiche you would haue confirmed and you together may be truly firmed herein , behold your owne graunt in d. bilson : to whom in bar lo his booke , your grace & wisedome referreth the vnlearned for a learned defence of your minde : which held that the creed telleth whether our lordes soule went hence . and this is your proposition & myne too : and you will aduenture your eternall state vpon it , and i myne . this it is : the place into which our lordes soule went hence , is hades or hell of the creede . this position is built vpon a rocke : that no storme , windes , nor waues can shake it . and if we agree to what place our lord his soule went hence , we agree what hades or your hell is in the creede . nowe to your proposition , this assumption d. bilson layeth downe , fol●o 219. paradise is the place to which our lord went hence . therefore by your owne graūt hades or hell in the creede is paradise . seeing then the whole tenour of moses and the gospell , cannot mooue you : seeing the vniversall iudgement of the hebrewes for their owne tongue , can not mooue you : seeing 3000. yeares heathen greeke cannot mooue you : and eulogines patriarcha 1200. yeres old , with all other christian greekes which doe place abraham in hades , can not mooue you , and seeing the zurick confession , which sayth , per inferos intelligimus non locum supplicij designatum impijs , sed defunctos fideles , & sinum abrahae can not mooue you , let your owne confession mooue you : and publish it in print , that the simple deceaued by you , may know how you led them to deny that our lorde went through the vaile of his flesh into the most holy . which they that will denie , may as well denie all religion and trueth of god. you haue most highly iniuried the maiestie of god : pretendinge that sheol psal . 16. was the devils lodge , which no ebrew euer thought , neither suffreth moses to thinke : contemning the gospell for the hand of god receaving the holy soule of our lord : pervertinge sorowes of death into the second death , act. 2. to befooll all christianitie , turning saint paul to gehennean darknes : where he purposelie speaketh of the gospells brightnes : in these three iniuries you staine all the bible , while you make some iarr from all the rest , and befoole the most holy writers . this your sinne is haynous . so your despising of ebrew dd. for their owne tongue , wil be holden of the scottish mist and brettish nation , and all nations a brutish parte . and no lesse the reiecting of heathen greeke , for the creede penned for heathen : and your restrayning of greeke only to poets : and your teaching as generall that hades in them is vgly , this your learning wil be holden babish . also where d. bilson reiecteth the world of soules , as checking all iewes in their owne tongue , his wrangling was senseles : that he knew no place where soules were togeather . hath he euer seene in this world all bodyes togeather ; other saw them not , yet the speach , this world is currant with all men . and for hades macedones call it heaven . portus dictionarie would haue taught you so much , though you sought no deeper graetians . and in clemens alexandrinus , hades is iuppiter . to your blame for denying the lxx . in psal . 110. a warrant for the new test . greeke , you say nothing , as damned . and d. bilson saith : the greeke fathers vnderstood not josephs haden . such owles you bring to athens : and make your witgifte a scoph to all learned . also you answer nothing to your blame for saying , that it were better the trueth of daniel were hid , then antiquitie should be disgraced for missing . others thought it a gracelesse speach . so when you condemne saint paul for cursing ananias , which thing he was bound to doe , by expresse lawes , for stryking treacherouslie , and misleading the blind , you check christ that promised a mouth that no adversarie could resist , and befoole moses for making a defence for an open impudent iudge . the blind , the deafe , the officers may not lightly be cursed : but in open wilfulnes they be cursed , as saul of dauid , and sedechias of ezechiel , and the pharises . mat. 23. herein you stand at the mercy of god. moreover touching . abraham ruben the iew , you haue iniuried christ our lord , & all christians most wickedly . if he had not bene answered , all christians had bene worse thought of . now he & all the iewes in the empire speak better of christianity . and some by that haue bene baptized : and one d. told that he would be baptized and come to englande : he is the man that prefaced to aruc . so a rare learned iew , to whō at basil one gaue rubens epistle , and shewed the apostles thalmudicall rare skil , he made request to the professours , when the party was gone , to desire him to returne to instruct him more fully : ( but the party could not ) and afore requested his teacher to translate into ebrew , as he spake to him , the new testament . this deserued better then your language . you say the party feigned that whiche is written of his praise : and scoph his skil in ebrew and greeke : and terme him an asse , and offre all disgrace . for all , christians & iewes should thinke you vnworthy to haue the benefit of christian policie . and as you know you haue the anathema maran atha giuen you . it returneth to the giuer if you deserue it not . if your desert be doubtles , you are surely miserable : as in your perpetual vntruthes and misvsing of the realmes authoritie to satans slavery . so when you scophed the hope in the scottish mist , and the brittish nation , what meant you but to endeuor to set millions to kill one another . six yeres beza noised a testament bent badly , and geneua meant to kill one for leaning on the scottish mist : as three scottes there then tolde the party : and beza wrote much alike to your old head . yet the party boldly printed the scottish mist then to be his king. and now with what face can you looke for any good subiect , who knowes the blessing of the scottish mist turned to a shyning sunne ever to wish you well : after your so great endevour to overthrow your owne nation ; the brettish nation would , as davids 37. worthies , haue layde their life in their hands for their lefull prince , then and now most deare king. and wisheth you , after pardon , to be an harty subiect . great cause you haue . to the reader . as britanie conteyning england with scotland , a scott is not born in england because he is borne in britanie : so hades conteyning heauen and hel , our l. his holy soule going to hades to his holy ioy , can not be sayd to goe to hel , because his went to hades . but the barbarous translation should be lothed of al wise & such as would not descend to hel , to their eternall woe . notes, typically marginal, from the original text notes for div a69004-e370 ●●t ●o sim●●● euer ●●inke that ●ell , as men ●●mmonly ●●ak is hea●●n ▪ but if 〈◊〉 foole put ●●ll , by his ●●gue where ●●auen is in●eed : a foole ●●●not by vn●●rnedship ●●rne heaven 〈◊〉 hell the ●arbarous ●●anslation ●f the greek ●reede wt●●ceaved d. ●●●on i● bla●ed : not the ●●e creede . the copie of a sermon preached on good friday last before the kings maiestie, by d. andrevves deane of westminster. 6. april 1604 andrewes, lancelot, 1555-1626. 1604 approx. 51 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a19541 stc 597 estc s120874 99856067 99856067 21585 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a19541) transcribed from: (early english books online ; image set 21585) images scanned from microfilm: (early english books, 1475-1640 ; 644:17) the copie of a sermon preached on good friday last before the kings maiestie, by d. andrevves deane of westminster. 6. april 1604 andrewes, lancelot, 1555-1626. [44] p. printed by r. barker, printer to the kings most excellent maiestie, london : an. 1604. running title reads: d. andrewes sermon of the passion of christ. this edition ends on leaf f2v. identified as stc 597b on umi microfilm. signatures: a-e⁴ f² . reproduction of the original in folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -passion -sermons. sermons, english -17th century. 2002-04 tcp assigned for keying and markup 2002-04 apex covantage keyed and coded from proquest page images 2002-05 tcp staff (oxford) sampled and proofread 2002-05 emma (leeson) huber text and markup reviewed and edited 2002-06 pfs batch review (qc) and xml conversion the copie of the sermon preached on good friday last before the kings maiestie , by d. andrevves deane of westminster . 6. april 1604. london printed by r. barker , printer to the kings most excellent maiestie . an. 1604. ¶ lament . ierem. cap. 1. 12. haue ye no regard , ô all ye that passe by the way ? consider , and behold , if euer there were sorrow like my sorrow , which was done vnto me , wherewith the lord did afflict me in the day of the fiercenesse of his wrath . at the very reading or hearing of which verse , there is none but will presently conceiue , it is the voice of a party in great extremitie . in great extremitie two wayes : first , in such distresse , as neuer was any , if euer there were sorrow like my sorrow ? and then , in that distresse hauing none to regard him : haue ye no regard all ye ? to be afflicted , and so afflicted , as none euer was , is very much : in that affliction to finde none to respect him or care for him , what can be more ? in all our sufferings it is a comfort to vs that wee haue a sicut : that nothing hath befallen vs , but such as others haue felt the like : but here , si fuerit sicut ? if euer the like were ( that is ) neuer the like was . againe , in our greatest paines , it is a kind of ease , euen to find some regard . naturally we desire it , if we cannot be deliuered , if we cannot be relieued , yet to be pitied : it sheweth there be yet some , that are touched with the sense of our miserie , that wish vs well , and would giue vs ease if they could : but this afflicted here , findeth not so much , neither the one nor the other : but is euen as he were an outcast both of heauen and earth . now verily a heauie case , and worthy to be put in this booke of lamentations . i demaund then , of whom speaketh the prophet this ? of himselfe , or of some other ? this i finde , there is not any of the ancient writers , but doe apply , yea , in a maner appropriate this speach to our sauiour christ , and that this very day , the day of his passion , ( truely termed heere the day of gods wrath : ) and wheresoeuer they treat of the passion , euer this verse commeth in : and ( to say the trueth ) to take the words strictly as they lie , they cannot agree , or be verified of any , but of him , & him only . for though some other , not vnfitly , may bee allowed to say the same words : it must be in a qualified sense : for , in full and perfect proprietie of speach , he , and none but he : none can say , ( neither ieremie nor any other ) si fuerit dolor , sicut dolor meus , as christ can : no day of wrath , like to his day : no sorow to be compared to his , ( all are short of it , ) nor his to any , it exceedeth them all . and yet , according to the letter , it can not be denied , but they be set downe by ieremie , in the person of his own people , being then come to great miserie , and of the holy citie , then layde waste , and desolate by the chaldaees . what then ? ex aegypto vocaui filium meum . out of aegypt haue i called my sonne , was literally spoken of this peo-people too : yet is by the euangelist applied to our sauiour christ. my god , my god , why hast thou forsaken mee ? at the first vttered by dauid , yet the same words our sauiour taketh to himselfe , and that more truely and properly , then euer dauid could : and of those of dauids , and of these of ieremies , there is one and the same reason . of all which the ground is ; that correspondence which is between christ and the patriarches , prophets , and people before christ , of whom the apostles rule is , omnia in figura contingebant illis : that they were themselues types : and their suffrings , fore-running figures of the great suffering of the son of god ; which maketh isaaks offering and iosephs selling , and israels calling from aegypt , and that complaint of dauids , and this of ieremies , appliable to him ; that hee may take them to himselfe , and the church ascribe them to him , and that in more fitnesse of termes , and more fulnesse of trueth , then they were at the first spoken by dauid , or ieremie , or any of them all . and this rule , and the steps of the fathers proceeding by this rule , are to me a warrant , to expound and apply this verse ( as they haue done before , ) to the present occasion of this time ; which requireth some such scripture to bee considered by vs , as doeth belong to his passion , who this day powred out his most precious blood , as the onely sufficient price , of the deare purchase of all our redemptions . be it then to vs , ( as to them it was , and as most properly it is ) the speech of the sōne of god , as this day hanging on the crosse , to a sort of carelesse people , that goe vp and downe without any manner of regard of these his sorowes and sufferings , so worthy of all regard . haue ye no regard ? ô all ye that passe by the way , consider and behold , if euer there were sorrow , like to my sorrow , which was done vnto me , wherwith the lord afflicted me in the day of the fiercenesse of his wrath . here is a complaint , and here is a request . a complaint , that we haue not : a request , that we would haue the paines & passions of our sauiour christ in some regard . for first he cōplaineth ( and not without cause ) haue ye no regard ? and then ( as willing to forget their former neglect , so they will yet doe it ) he falleth to entreate , ô consider and behold ! and what is that wee should consider ? the sorrow which hee suffereth : and in it , two things : the qualitie , and the cause . 1. the qualitie , si fuerit sicut : if euer the like were ; and that either in respect of dolor , or dolor meus . the sorrow suffered , or the person suffering . 2. the cause : that is god , that in his wrath , in his fierce wrath , doeth all this to him , which cause will not leaue vs , till it haue led vs to another cause in our selues , and to another yet in him ; all which serue to ripen vs to regard . these two then specially we are mooued to regard . 1. regard is the maine point . but , because therefore we regard but faintly , because either we consider not , or not aright ; we are called to consider seriously of them . as if he should say , regard you not ? if you did consider , you would : if you considered as you should , you would regard as you ought . certainely the passion , if it were throughly considered , would be duely regarded . consider then . so the points are two : the qualitie , and the cause of his suffering : and the dueties two : to consider , and regard . so to consider , that we regard them , & him for them . haue ye no regard ? &c. to cease this complaint , and to graunt this request : we are to regard : and that we may regard , we are to consider the paines of his passion . which , that we may reckon no easie common matter of light moment , to doe , or not doe , as we list : first , a generall stay is made of all passengers , this day . for ( as it were from his crosse ) doth our sauiour addresse this his speech to them that goe to and fro , the day of his passion , without so much as entertaining a thought , or vouchsafing a looke that way . o vos qui transitis ! ô you that passe by the way , stay and consider . to them frameth he this speech , that passe by : to them , and to them all . o vos omnes , qui transitis , ô all ye that passe by the way , stay and consider . which very stay of his , sheweth it to bee some important matter , in that it is , of all . for , as for some to be stayed , and those the greater some , there may be reason ; the most part of those that goe thus to and fro , may well intend it , they haue litle els to doe . but to except none , not some speciall persons , is hard . what know wee their haste ? their occasions may be such , & so vrgent , as they cannot stay . well , what haste , what businesse soeuer , passe not by , stay though . as much to say , as , bee they neuer so great , your occasions ; they are not , they cannot be so great as this : how vrgent soeuer , this is more , and more to be intended . the regard of this , is worthy the staying of a iourney . it is worth the considering of those , that haue neuer so great affaires in hand . so materiall is this sight in his accompt ; which serueth to shew the exigence of this duetie . but as for this point it needeth not to be stood vpon to vs here at this time : we are not going by , we need not to be stayed ; wee haue stayed all other our affaires , to come hither , and here we are all present before god , to haue it set before vs , that wee may consider it . thither then let vs come . that which we are called to behold and consider , is his sorow : and sorow is a thing , which of it selfe nature enclineth vs to behold , as being our selues in the bodie which may bee one day in the like sorowfull case . therefore wil euery good eye turne it selfe , and looke vpon them that lye in distresse . those two in the gospel , that passed by the wounded man , before they passed by him , ( though they helped him not as the samaritane did ) yet they looked vpon him as hee lay . but this partie here , lieth not , he is lift vp , as the serpent in the wildernes , that vnlesse we turne our eyes away purposely , we can neither will nor chuse , but behold him . but because to behold , and not to consider , is but to gaze ; and gazing the angel blameth in the apostles themselues , wee must doe both : both behold , and consider : looke vpon , with the eye of the body , that is , beholde ; and looke into with the eye of the mind , that is , cosider . so saith the prophet here . and the very same doeth the apostle aduise vs to do , first , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to looke vpon him , ( that is , to behold ) and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to thinke vpon him , that is , to consider his sorow : sorow sure would be considered . now then , because as the qualitie of the sorow is , accordingly it would be considered , ( for if it be but a common sorow , the lesse will serue , but if it be some special , some very heauy case , the more would be allowed it : for proportionably with the suffering , the consideration is to arise : ) to raise our consideration to the full , and to eleuate it to the highest point , there is vpon this sorow set a si fuerit sicut , a note of highest eminencie : for si fuerit sicut , are words that haue life in them , & are able to quicken our consideration , if it bee not quite dead : for , by them we are prouoked , as it were , to consider , and considering , to see whether euer any sicut may be found , to set by it , whether euer any like it . for if neuer any , our nature is , to regard things exceeding rare and strange ; and such as the like whereof is not els to bee seene . vpon this point then , there is a case made , as if he should say , if euer the like , regard not this ; but if neuer any , be like your selues in other things , and vouchsafe this , ( if not your chiefest , ) yet some regard . to enter then this comparison , and to shew it for such . that , are we to doe , three sundry wayes : for three sundry wayes , in three sundry words , are these sufferings of his here expressed : all three within the compasse of the verse . the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mac-ob ( which we reade sorow , ) taken from a wound or stripe , as all doe agree . the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gholel we reade done to me , taken from a word that signifieth melting in a fornace ; as s. hierom noteth out of the chaldaee ( who so translateth it . ) the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoga where we reade afflicted , from a word which importeth renting off , or bereauing . the old latine turneth it , vindemiauit me , as a vine whose fruit is all plucked off . the greeke with theodoret , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a vine or tree , whose leaues are all beaten off , and it left naked and bare . in these three are comprised his sufferings , wounded , melted , & bereft , leafe and fruit , ( that is ) all maner of comfort . of all that is poenal , or can be suffred , the cōmon diuision is , sensus , & damni , griefe for that we feele , or , for that we forgo . for that we feele , in the two former , wounded in body , melted in soule : for that we forgoe , in the last ; bereft all , left neither fruit , nor so much as a leafe to hang on him . according to these three , to consider his sufferings , & to begin first with the first . the paines of his body , his wounds and his stripes . our very eye will soone tell vs , no place was left in his body , where he might bee smitten , & was not . his skin and flesh rent with the whips & scourges , his hands and feet wounded with the nailes , his head with the thornes , his very heart with the speare point ; all his sences , all his parts loden with whatsoeuer wit or malice could inuent . his blessed body giuen as an anuile to bee beaten vpon , with the violent handes of those barbarous miscreants , til they brought him into this case , of si fuerit sicut . for , pilates ( ecce homo ! ) his shewing him with an ecce , as if he should say , behold , looke if euer you saw the like ruefull spectacle . this very shewing of his , sheweth plainely , hee was then come into a wofull plight ; so wofull , as pilate verily beleeued , his very sight so pitifull , as , it would haue moued the hardest heart of them all to haue relented , and said , this is ynough , we desire no more . and this for the wounds of his body , ( for on this we stand not . ) in this one peraduenture some sicut may be found , in the paines of the body : but in the second , the sorrow of the soule , i am sure , none . and indeede , the paine of the body is but the body of paine : the very soule of sorow and paine , is the soules sorrow and paine . giue me any griefe , saue the griefe of the minde , saith the wiseman . for ( saith salomon ) the spirit of a man wilsustain all his other infirmities , but a wounded spirit , who can beare ? and of this , this of his soule , i dare make a case , si fuerit sicut . he began to be troubled in soule , saith s. iohn : to be in an agonie , saith s. luke : to be in anguish of minde and deepe distresse , saith s. marke . to haue his soule round about on euery side inuironed with sorow , and that , sorow to the death , here is trouble , anguish , agonie , sorow and deadly sorow : but it must be such , as neuer the like ; so it was too . the aestimate whereof we may take from the second word , of melting , that is , from his sweat in the garden ; strange and the like whereof was neuer heard or seene . no maner violence offred him in body ; no man touching him , or being neere him , in a colde night ( for they were faine to haue a fire within doores ) lying abroad in the ayre , and vpon the colde earth , to be all of a sweat , and that sweat to be blood ; and not as they call it , diaphoreticus , a thinne faint sweat ; but grumosus , of great drops , and those , so many , so plenteous , as they went through his apparell and all ; and through all , streamed to the ground , & that in great abundance ; reade , enquire , and consider , si fuerit sudor sicut sudor iste . if euer there were sweat like this sweat of his ? neuer the like sweat certainely , and therefore neuer the like sorrow . our translation is , done vnto me : but we said , the word properly signifieth ( and so s. hierome & the chaldey paraphrast read it ) melted me . and truly it should seeme by this fearefull sweat of his , hee was neere some fornace , the feeling whereof , was able to cast him into that sweat , and to turne his sweat into drops of blood. and sure it was so : for see , euen in the very next wordes of all to this verse , he complaineth of it , ignem misit in ossibus me is , that a fire was sent into his bones which melted him , and made that bloody sweat to distill from him . that houre , what his feelings were , it is dangerous to define : wee know them not , we may be too bold to determine of them . to very good purpose it was , that the ancient fathers of the greeke church in their liturgie , after they haue recounted all the particular paines as they are set downe in his passion , and by all , and by euery one of them , called for mercy ; doe , after all , shut vp all with his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by thine vnknowen sorowes and sufferings felt by thee , but not distinctly knowen by vs , haue mercy vpon vs and saue vs. now , though this suffice not , nothing neere ; yet let it suffice , ( the time being short ) for his paines of body and soule : for those of the body , it may be some may haue endured the like : but the sorrowes of his soule are vnknowen sorowes : & for them , none euer haue , euer haue , or euer shall suffer the like ; the like , or neere the like in any degree . and now to the third . it was said before , to be in distresse , such distresse as this was , & to find none to comfort , nay not so much as to regard him , is all that can be sayd , to make his sorow a non sicut . comfort is it , by which in the midst of all our sorowes , we are confortati , that is , strengthened & made the better able to beare them all out . and who is there , euen the poorest creature among vs , but in some degree findeth some cōfort , or some regard at some bodies hāds ? for if that be not left , the state of that partie is here in the third word said to be like the tree , whose leaues and whose sruit are all beaten off quite , and it selfe left bare and naked both or the one and of the other . and such was our sauiours case in these his sorowes this day , and that so , as what is left the meanest of the sons of men , was not left him : not a leafe . not a leafe ! leaues i may wel call all humane comforts and regards , where of he was then left cleane desolate . 1. his owne , they among whom he had gone about all his life long , healing them , teaching them , feeding them , doing them all the good he could , it is they that cry , not him , no , but barabbas rather ; away with him , his blood bee vpon vs and our children . it is they that in the middest of his sorowes , shake their head at him and cry , ah thou wretch : they that in his most disconsolate estate & cry , eli , eli , in most barbarous maner deride him , and say , stay , and you shal see elias come presently and take him downe . and this was their regard . but these were but withered leaues . they then that on earth were neerest him of all , the greenest leaues & likest to hang on , and to giue him some shade : euen of them , some bought and sold him , others denied & forswore him , but all fel away & forsooke him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith theodoret ) not a leafe left . but , leaues are but leaues , and so are all earthly stayes . the fruit then , the true fruit of the vine indeed , the true comfort in all heauinesse , is desuper , from aboue , is diuine consolation . but vindemiauit me , ( saith the latine text ) euen that was in this his sorow , this day , bereft him too . and that was his most sorowfull complaint of all others : not that his friends vpon earth , but that his father from heauen had forsaken him , that neither heauen nor earth yeelded him any regard ; but that betweene the passioned powers of his soule , and whatsoeuer might any waies refresh him , there was a trauerse drawen , & he left in the estate of a weather-beaten tree , all desolate and forlorne . euident , too euident , by that his most dreadful crie , which at once moued all the powers in heauen and earth , my god , my god , why hast thou forsaken me ? weigh well that crie , consider it well , and tell me , sifuerit clamor sicut clamor iste , if euer there were crie , like to that of his : neuer the like crie , and therefore neuer the like sorow . it is strange , very strange , that of none of the martyrs the like can be read ; who yet endured most exquisite paines in their martyrdomes ; yet wee see with what courage , with what chearefulnes , how euen singing they are reported to haue passed through their torments . will ye know the reason ? s augustine setteth it downe , martyres non eripuit , sed nunquid deseruit ? he deliuered not his martyrs , but did he forsake them ? he deliuered not their bodies , but he forsooke not their soules , but distilled into thē the dew of his heauenly comfort ; an abundant supply for all they could endure . not so here , vindemiauit me ( saith the prophet ) dereliquisti me ( sayeth hee himselfe : ) no comfort , no supply at all . leo it is that first said it , ( and all antiquitie allow of it , ) non soluit vnionem , sed subtraxit visionē . the vnion was not dissolued ; true , but the beames , the influence was restrained , and for any comfort from thence , his soule was , euen as a scorched heath ground , without so much as any drop of dew of diuine comfort : as a naked tree , no fruit to refresh him within , no lease to giue him shadow without : the power of darknesse let loose to afflict him : the influence of comfort , restrained to relieue him . it is a non sicut this , it cannot be expressed as it should , and as other things may ; in silence we may admire it , but all our words wil not reach it . and though to draw it so farre as some doe , is little better then blasphemie ; yet on the other side , to shrinke it so short , as other some doe , cannot be but with derogation to his loue , who to kindle our loue and louing regard , would come to a non sicut in his suffering : for , so it was , and so we must allow it to be . this in respect of his passion . dolor . now in respect of his person , dolor meus . wherof , if it please you to take a view , euen of the person thus wounded , thus afflicted and forsaken , you shall then haue a perfect non sicut . and in deed , the person is here a weighty circumstance , it is thrice repeated , meus , mihi , me. and we may not leaue it out . for , as is the person , so is the passion ; and any one , euen the very least degree of wrong or disgrace , offered to a person of excellencie , is more then a hundreth times more , to one of meane conditiō : so weightie is the circumstance of the person . consider then , how great the person was ; and i rest fully assured , here may we boldly challenge , and say , si fuerit sicut . ecce homo , saith pilate first , a man he is , as we are : and were he but a man , nay , were he not a man , but some poore dumbe creature , it were great ruth to see him so handled , as he was . a man , saith pilate , and a iust man , saith pilates wife . haue thou nothing to doe with that iust man. and that is one degree further . for though we pitie the punishment euen of male factours themselues : yet euer , most compassion we haue of them that suffer , and be innocent . and he was innocent : pilate , and herode , and the prince of this world , his very enemies , being his iudges . now , among the innocent , the more noble the person , the more heauie the spectacle : and neuer doe our bowels earne so much , as ouer such . alas , alas for that noble prince , ( sayeth this prophet , ) ( the stile of mourning for the death of a great personage . ) and , he that suffereth here , is such , euen a principall person among the sonnes of men , of the race royall , descended from kings ; pilate stiled him so in his title , and he would not alter it . three degrees . but , yet we are not at our true quantus . for he is yet more : more , then the highest of the sonnes of men : for he is the sonne of the most high god. pilate saw no further , but ecce homo ; the centurion did , verè filius dei erat hic . now truely this was the sonne of god. and here , all wordes forsake vs , and euery tongue becommeth speechlesse . we haue no way to expresse it , but à minore ad maius . ( thus , ) of this booke , the booke of lamentations , one speciall occasion was , the death of king iosias ; but behold , a greater then iosias is here . of king iosias ( as a speciall reason of mourning ) the prophet saith , spiritus oris nostri , christus domini , the very breath of our nosethrils , the lords anointed ; ( for so are all good kings in their subiects accompts ) he is gone . but behold , here is not christus domini , but christus dominus , the lords christ , but the lord christ himselfe : and that , not comming to an honourable death in battaile , as iosias did , but , to a most vile reprochfull death , the death of malefactors in the highest degree . and not slaine outright , as iosias was : but mangled and massacred in most pitifull strange maner ; wounded in body , wounded in spirit , left vtterly desolate . o consider this well , and confesse the case is truely put , si fuerit dolor sicut dolor meus . neuer , neuer the like person : and if , as the person is , the passion be , neuer the like passion to his . it is truely affirmed , that any one , euen the least drop of blood , euen the least pain , yea of the body onely , of this so great a person ; any dolor with this meus , had bene enough to make a non sicut of it . that is enough , but that is not all : for adde now the three other degrees ; adde to this person , those wounds , that sweat , and that cry , and put all together : and , i make no manner question , the like was not , shall not , cannot euer be . it is farre aboue all that euer were , or can be . abyssus est : men may drowsily heare it , and coldly affect it : but principalities and powers , stand abashed at it . and for the quality , both of the passion & of the person , that neuer the like ; thus much . now to proceed to the cause , and to consider it : for without it , we shall haue but halfe a regard , and scarse that . in deed , set the cause aside , and the passion ( as rare as it is , ) is yet but a dul and heauy sight : we list not much looke vpon spectacles of that kind , though neuer so strange : they fill vs ful of pensiue thoughts , and make vs melancholique ; and so doeth this , till vpon examination of the cause , we finde it toucheth vs neere ; and so neere so many wayes , as we cannot chuse , but haue some regard of it . what was done to him we see . let there now be a quaest of inquirie , to finde who was the doer of it . who ? who , but the power of darkenesse , wicked pilate , bloody caiaphas , the enuious priests , the barbarous souldiers ? none of these are returned here . we are too low , by a great deale , if we thinke to finde it among men . quae fecit mihi deus . it was god that did it . an houre of that day was the houre of the power of darkenesse : but the whole day it selfe , is said here plainely , was the day of the wrath of god. god was a doer in it ; wherewith god hath afflicted me . god afflicteth some in mercy : and others in wrath . this was in his wrath . in his wrath god is not alike to all ; some he afflicteth in his more gentle and milde : others in his fierce wrath . this was in the very fiercenesse of his wrath . his sufferings , his sweate , and cry , shew as much ; they could not come , but from a wrath , si fuerit sicut , ( for we are not past non sicut , no not here in this part : it followeth vs still , and will not leaue vs in any point , not to the end . ) the cause then in god , was wrath . what caused this wrath ? god is not wroth , but with sinne ; nor grieuously wroth , but with grieuous sinne . and in christ there was no grieuous sinne , nay , no sinne at all . god did it , ( the text is plaine . ) and in his fierce wrath he did it . for what cause ? for , god forbid god should doe as did annas the high priest , cause him to be smitten without cause . god forbid ( saith abraham ) the iudge of the world should doe wrong to any . to any , but specially to his owne sonne : that his sonne , of whom with thundring voyce from heauen , he testifieth all his ioy and delight were in him , in him onely he was wel pleased . and how then could his wrath waxe hot , to doe all this vnto him ? there is no way to preserue gods iustice , and christs innocency both , but to say as the angel said of him to the prophet daniel , the messias shall be slaine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ve-en lo , shal be slaine , but not for himselfe . not for himselfe ? for whom then ? for some others . he tooke vpon him the person of others ; and so doing , iustice may haue her course and proceede . pity it is to see a man pay that he neuer tooke : but if he will become a surety , if he will take on him the person of the debtor , so he must . pity to see a sillie poore lambe lie bleeding to death ; but if it must be a sacrifice , ( such is the nature of a sacrifice ) so it must . and so christ , though without sinne in himselfe , yet as a suretie , as a sacrifice , may iustly suffer for others , if he will take vpon him their persons ; and so , god may iustly giue way to his wrath against him . and who be those others ? the prophet esay telleth vs , and telleth it vs seuen times ouer for failing , he tooke vpon him our infirmities , and bare our maladies : he was wounded for our iniquities , and broken for our transgressions . the chastisement of our peace was vpon him , and with his stripes were we healed . all wee as sheepe were gone astray , and turned euery man to his owne way : and the lord hath layd vpon him the iniquities of vs all . all , all , euen those , that passe to and fro , and for all this , regard neither him nor his passion . the short is : it was wee , that for our sinnes , our many , great , and grieuous sins , ( si fuerint sicut , the like whereof neuer were ) should haue swet this sweat , and haue cryed this cry ; should haue bene smitten with these sorrowes by the fierce wrath of god , had not he stepped betweene the blow and vs , and latched it in his owne body and soule , euen the dint of the fiercenesse of the wrath of god. o the non sicut of our sins , that could not otherwise be answered ! to returne then a true verdict . it is we , ( we wretched sinners that we are ) that are to be found the principals in this acte ; and those on whom wee seeke to shift it , to deriue it from our selues , pilate and caiaphas and the rest , but instrumentall causes onely . and it is not the executioner that killeth the man properly , ( that is , they : ) no , nor the iudge , ( which is god in this case : ) onely sinne , solum peccatum homicida est , sinne onely is the murtherer , ( to say the trueth ; ) and our sinnes the murtherers of the sonne of god : and the non sicut of them , the true cause of the non sicut both of gods wrath , and of his sorowfull sufferings . which bringeth home this our text to vs , euen into our owne bosomes ; and applieth it most effectually , to mee that speake , and to you that heare , to euery one of vs ; and that with the prophet nathans application , tu es homo , thou art the man , euen thou , for whom god in his fierce wrath thus afflicted him . sinne then was the cause on our part , why we , or some other for vs. but yet , what was the cause why hee on his part ? what was that that mooued him thus to become our suretie , and to take vpon him our debt and danger ? that mooued him thus to lay downe his soule , a sacrifice for our sinne ? sure , oblatus est quia voluit , faith esay againe , offered he was for no other cause , but because he would : for vnlesse he would , he needed not : needed not , for any necessitie of iustice ; for no lambe was euer more innocent : nor for any necessitie of constraint ; for twelue legions of angels were ready at his command : but , because he would . and why would hee ? no reason can be giuen , but , because hee regarded vs : ( marke that reason . ) and what were we ? verily , vtterly vnworthy euen his least regard ; not worth the taking vp , not worth the looking after : cum inimici essemus , ( saith the apostle ) we were his enemies when he did it ; without all desert before , and without all regard after he had done and suffered all this for vs : and yet hee would regard vs , that so little regard him . for when he saw vs ( a sort of forlorne sinners ) non priùs natos , quàm damnatos , damned as fast as borne , as being by nature children of wrath , and yet still heaping vp wrath against the day of wrath , by the errours of our life , till the time of our passing hence : and then the fierce wrath of god , ready to ouerwhelme vs , and to make vs endure the terrour & torments of a neuer dying death , ( another non sicut yet ) when ( i say ) he saw vs in this case , hee was mooued with compassion ouer vs , and vndertooke all this for vs. euen then , in his loue he regarded vs , and so regarded vs , that he regarded not himselfe , to regard vs. bernard sayth most truely , dilexistime domine , magis qudm te , quando mori voluisti prome : in suffring all this for vs , thou shewedst ( lord ) that wee were more deare to thee , that thou regardest vs more , then thine owne selfe : and shall this regard finde no regard at our hands ? it was sinne then , and the hainousnesse of sinne in vs , that prouoked wrath and the fiercenesse of his wrath in god : it was loue , and the greatnes of his loue in christ , that caused him to suffer these sorrowes , and the grieuousnes of these sorrowes , and all for our sakes . and indeed , but onely to testifie the non sicut of this his loue , all this needed not , that was done to him . one , any one , euen the very least of all the paines hee endured , had bene ynough ; ynough , in respect of the meus : ynough , in respect of the non sicut of his person . for that which setteth the high price on this sacrifice , is this ; that he which offereth it vnto god , is god. but , if little had bene suffered , little would the loue haue bene thought , that suffered so little ; and as little regard would haue bene had of it . to awake our regard then , or to leaue vs excuselesse , if we continue regardlesse ; all this he bare for vs : that he might as truely make a case of si fuerit amor , sicut amormeus , as he did before , of si fuerit dolor , sicut dolormeus . we say we will regard loue ; if we will , here it is to regard . so haue we the causes all three : wrath in god : sinne in our selues : loue in him. yet haue we not all we should . for , what of all this ? what good ? cuibono ? that , that is it indeed that we will regard , if any thing : as being matter of benefit , the onely thing in a manner the world regardeth , which bringeth vs about to the very first words againe . for , the very first words which we reade , haue ye no regard ? are in the originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo alechem , which the seuentie turne ( word for word ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the latine likewise , nonne ad vos pertinet ? perteines it not to you , that you regard it no better ? for these two , perteining , and regarding , are folded one in another , and goe together so commonly , as one is taken often for the other . then to be sure to bring vs to regard , he vrgeth this , perteines not all this to you ? is it not for your good ? is not the benefit yours ? matters of benefite , they perteine to you , and without them , loue , and all the rest , may pertaine to whom they will. consider then , the inestimable benefite that groweth vnto you , from this incomparable loue. it is not impertinent this ; euen this ; that to vs hereby , all is turned about cleane contrary : that by his stripes , we are healed : by his sweat , we refreshed : by his forsaking , wee receiued to grace : that this day , to him the day of the fiercenesse of gods wrath : is to vs the day of the fulnesse of gods fauour , ( as the apostle colleth it ) a day of saluation . in respect of that hee suffered , ( i denie not ) an euill day : a day of heauinesse : but , in respect of that , which he , by it hath obtained for vs : it is , ( as we truely call it , ) a good day , a day of ioy and iubilee . for it doeth not onely ridde vs of that wrath , which pertained to vs for our sinnes : but , further it maketh that pertaine to vs , whereto we had no maner of right at all . for , not onely by his death , as by the death of our sacrifice ; by the blood of his crosse , as by the blood of the paschal lambe , the destroyer passeth ouer vs , and we shall not perish : but also by his death , as by the death of our high priest ( for hee is priest and sacrifice both ) we are restored from our exile , euen to our former forfeited estate in the lande of promise . or rather ( as the apostle sayeth ) non sicut delictum , sic donum : not to the same estate , but to one nothing like it : ( that is ) one farre better , then the estate our sinnes berest vs : for they depriued vs of paradise , a place on earth : but by the purchase of his blood , wee are entitled to a farre higher , euen the kingdom of heauen : & his blood , not onely the blood of remission to acquite vs of our sinnes ; but the blood of the testament too , to bequeath vs , and giue vs estate , in that heauenly inheritance . now whatsoeuer else , this ( i am sure ) is a non sicut : as that which the eye , by all it can see ; the eare , by all it can heare ; the heart , by all it can conceiue , cannot patterne it , or set the like by it . pertaines not this vnto vs neither ? is not this worth the regard ? sure if any thing be worthy the regard , this is most worthy of our very worthiest and best regard . thus haue we considered and seene , not so much as in this sight we might or should , but as much as the time will giue vs leaue . and now , lay all these before you , ( euery one of them a non sicut of it self ) the paines of his body , esteemed by pilates ecce ; the sorrowes of his soule , by his sweate in the garden ; the comfortlesse estate of his sorrowes , by his crie on the crosse : and with these , his person , as being the sonne of the great and eternall god. then ioyne to these , the cause : in god , his fierce wrath : in vs , our heinous sinnes deseruing it : in him , his exceeding great loue , both suffering that for vs which we had deserued ; and procuring for vs , that wee could neuer deserue : making that to appertaine to himselfe , which of right pertained to vs ; and making that pertaine to vs , which pertained to him onely , and not to vs at all , but by his meanes alone . and after their view in seuerall , lay them all together , so many non sicuts into one , and tell me , if his complaint bee not iust , and his request most reasonable . yes sure , his complaint is iust , haue ye no regard ? none ? and yet neuer the like ? none ? and it pertaines vnto you ? no regard ? as if it were some common ordinary matter , and the like neuer was ? no regard ? as if it concern'd you not a whit , and it toucheth you so neere ? as if hee should say : rare things you regard , yea though they no wayes pertaine to you ; this is exceeding rare , and will you not regard it ? againe , things that neerely touch you , you regard , though they be not rare at all ; this toucheth you exceeding neere , euen as neere as your soule toucheth you , and will you not yet regard it ? will neither of these by it selfe , mooue you ? will not both these together mooue you ? what will mooue you ? will pitie ? here is distresse , neuer the like : will duetie ? heere is a person , neuer the like : will feare ? here is wrath , neuer the like : will remorse ? heere are sinnes , neuer the like : will kindnesse ? heere is loue , neuer the like : will bountie ? heere are benefits , neuer the like : will all these ? heere they be all , all aboue any sicut , all in the highest degree . truely the complaint is iust , it may mooue vs : it wanteth no reason , it may mooue : and it wanteth no affection in the deliuerie of it to vs , on his part to mooue vs. sure it mooued him exceeding much : for among all the deadly sorrowes of his most bitter passion , this , euen this seemeth to bee his greatest of all , and that which did most affect him , euen the griefe of the slender reckoning most men haue it in ; as little respecting him , as if he had done , or suffered nothing at all for them . for loe , of all the sharpe paines he endureth , he complaineth not : but of this he complaineth , of no regard : that , which grieueth him most , that , which most he moaneth , is this . it is strange , he should be in paines , such paines as neuer any was , and not complaine himselfe of them , but , of want of regard onely . strange , he should not make request , ô deliuer me , or relieue me : but onely , ô consider and regard me . in effect , as if he said , none , no deliuerance , no reliefe do i seeke : regard i seeke . and all that i suffer , i am content with it , : i regard it not : i suffer most willingly , if this i may finde at your hands , regard . truely , this so passionate a complaint may mooue vs ; it mooued all but vs : for most strange of all it is , that all the creatures in heauen and earth , seemed to heare this his mournefull complaint , & in their kind , to shew their regard of it : the sunne in heauen shrinking in his light ; the earth trembling vnder it ; the very stones cleauing in sunder , as if they had sense and sympathie of it : and sinfull men onely , not mooued with it . and yet it was not for the creatures , this was done to him , to them it pertaineth not : but for vs it was , and to vs it doeth ; and shall wee not yet regard it ? shall the creature , and not we ? shall we not ? if we doe not , it may pertaine to vs , but wee pertaine not to it : it pertaines to all , but all pertaine not to it . none pertaine to it , but they that take benefite by it ; and none take benefite by it , no more then by the brasen serpent , but they that fixe their eye on it . behold , consider , and regard it : the profite , the benefite is lost without regard . if we doe not , as this was a day of gods fierce wrath against him , onely for regarding vs ; so there is another day comming , and it will quickly bee heere , a day of like fierce wrath against vs , for not regarding him . and who regardeth the power of this wrath ? hee that doeth , will surely regard this . in that day , there is not the most carelesse of vs all , but shall cry as they did in the gospel , domine , non ad te pertinet , si perimus ? pertaines it not to thee , carest thou not that we perish ? then would we be glad to pertaine to him , and his passion . pertaines it to vs then , and pertaines it not now ? sure now it must , if then it shall . then , to giue end to his complaint , let vs graunt him his request , and regard his passion . let the rarenesse of it : the neerenesse to vs : let pitie , or duety : feare , or remorse : loue , or bountie . any of them , or all of them . let the iustnesse of his complaint : let his affectionate maner of complaining of this , and onely this . let the shame of the creatures regard : let our profit , or our perill . let some thing preuaile with vs , to haue it in some regard . some regard ! verily , as his sufferings , his loue , our good by them are : so should our regard bee , a non sicut too , that is , a regard of these , and of nothing in comparison of these . it should be so : for with the benefit , euer the regard should arise . but god helpe vs poore sinners , and bee mercifull vnto vs. our regard is a non sicut , indeed : but it is backward , & in a contrary sense ; that is , no where so shallow , so short , or so soone done . it should be otherwise , it should haue our deepest consideration , this ; and our highest regard . but if that cannot be had , ( our nature is so heauy , and flesh and blood so dull of apprehension in spirituall things , ) yet at leastwise some regard . some , i say : the more the better ; but in any wise some . and not as here , no regard , none at all : some wayes to shew , wee make accompt of it , to withdraw our selues , to void our minds of other matters , to set this before vs , to thinke vpon it , to thanke him for it ; to regard him , and stay and see , whether he will regard vs , or no. sure he wil , and we shal feele our hearts pricked with sorow , by consideration of the cause in vs , our sinne : and againe , warme within vs , by consideration of the cause in him , his loue ; till by some motion of grace he answere vs , and shew , that our regard is accepted of him . and this , as at all other times , ( for no day is amisse , but at all times , some time to be taken for this duety ) so specially on this day ; this day which we hold holy to the memorie of his passion , this day to doe it ; to make this day , the day of gods wrath and christes suffering , a day to vs of serious consideration and regard of them both . it is kindly to consider opus diei , in die suo , the worke of the day , in the day it was wrought : and this day it was wrought . this day therefore , whatsoeuer our businesse be , to lay them aside a little ; whatsoeuer our haste , yet to stay a little , and to spend a few thoughts in calling to minde and taking to regard , what this day the sonne of god did and suffered for vs : and all for this end , that what he was then , wee might not be ; and what he is now , we might be for euer . which , almighty god graunt we may all doe , more or lesse , euen euery one of vs , according to the seuerall measures of his grace in vs , &c. notes, typically marginal, from the original text notes for div a19541-e80 a complaint . 1. cor. 10.13 . iob 19. 21. christes complaint . hos. 11. 1. mat. 2. 15. psal. 22. 1. mat. 27. 46. 1. cor. 10.11 . the parts . the parties to whom . o all ye that passe by the way , consider . sorow . herb. 13. 3. 1. behold . luke 10. 32. ioh. 3. 14 acts 1. 11. 2. consider . hebr. 12. 23. the qualitie , if euer the like . in the three parts of his sorrow . 1. 2. 3. 1. of the qualitie . first of the qualitie of his passion . 1. poena sensus in the body . iohn 19. 5. 2. poena sensus in the soule . syra . 15. 57. prou. 18. 14. iohn 12. 27. luke 22. 44. mark. 14. 35. matt. 26. 38. luk. 22. 44. verse 13. 3 poena damni . 1 leaues . 1 withered leaues . iohn 18. 40 and 19.15 . mat. 27. 25. mar. 15. 29.36 . 2 greene leaues . 2 fruit. mat. 27. 46. secondly of the qualitie of his person . 1. ioh. 19. 5 2. matt. 27. 19. luke 23. 14. & 15. iohn 14. 30. 3 iere. 22. 18. ioh. 19. 22. 4. ioh. 19.5 mar. 15. 39. c. 4.20 . 2. of the cause . 1. god. luke 22. 53. gods wrath . 2. sinne. not his . ioh. 18. 22. gen. 18. 25. dan. 9. 26. other mens ours . esa. 53. 4 , 5 , 6. 2. sam. 12.7 . 3 loue of vs. esa. 53.7 . rom. 5. 8 eph. 2. 3. rom. 2. 5 our benefite by it . perteines it not to vs ? 2. cor. 6. 2. exod. 12. 15. num. 15. 28. rom. 8. 15. matt. 26. 28. the recapitulation of all . 1. the complaint . the matter iust. the maner earnest . the regard of the creatures of it . the benefite , if . the perill , if not . psal. 90. 11. mark. 4. 38. 2 the request . haue some regard . i our best regard . 2. at least , some regard . act. 2. 37 luke 24. 32. 3 this day specially . christmass revived: or an ansvver to certain objections made against the observation of a day in memory of our saviour christ his birth. by john reading. m.a. and one of the prebends of christs-church in canterbury. reading, john, 1588-1667. this text is an enriched version of the tcp digital transcription a92206 of text r207981 in the english short title catalog (thomason e1053_9). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 51 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a92206 wing r445 thomason e1053_9 estc r207981 99866992 99866992 119282 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a92206) transcribed from: (early english books online ; image set 119282) images scanned from microfilm: (thomason tracts ; 156:e1053[9]) christmass revived: or an ansvver to certain objections made against the observation of a day in memory of our saviour christ his birth. by john reading. m.a. and one of the prebends of christs-church in canterbury. reading, john, 1588-1667. [4], 19, [1] p. printed for john andrewes and john garway, and are to be sold at the white-lion near py-corner, london : [1660] publication date from wing. annotation on thomason copy: "decemb: 12". reproduction of the original in the british library. eng jesus christ -biography -early works to 1800. christmas -early works to 1800. a92206 r207981 (thomason e1053_9). civilwar no christmass revived: or an ansvver to certain objections made against the observation of a day in memory of our saviour christ his birth.: b reading, john 1660 8931 125 25 0 0 0 0 168 f the rate of 168 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-02 tcp assigned for keying and markup 2007-02 apex covantage keyed and coded from proquest page images 2007-04 mona logarbo sampled and proofread 2007-04 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion to my honoured kinsman , mr. william rooke ▪ sir , you know the occasion of my medling with this controversy : it remaineth that i give account of my permitting these rude papers to the publike view ; which is , first , because all good christians are not satisfied herein : if i may hereby undeceive some of them , i have so much of my end ; next i conceive it the duty of every good son of our sacred mother the church of england , to defend her rites and holy decrees against the calumnies of turbulent spirits , possessing so many in these times : whose study is to cavil at all , but the vain minerva's of their own brains . if my endeavour may happily contribute any thing to peace , i shall think my labour well bestowed . lastly , the candid reader may be advertised that the satisfaction which he receives herein , he oweth to you . the god of peace compose all our unhappy differences , which is the constant prayer of your affectionate kinsman , i. r. an answer to certain crudities and frivolous objections made against the observation of a day in memorie of our saviour christ his birth . a true coppy of the objections . the question concerning the observation of a day in memorie of chri●●'s birth , is the same which our saviour put to the pharisees , whether johns baptism were of heaven or from men ? luke . 20. so the observation of this day , if it be of god , it is a duty and a sin to omit it . but if it were set up by man , all men do acknowledg , that what man shall set up , man may take down . therefore first . 1. have we any command in scripture for it ? if not , then 2. did the apostles or disciples ever observe it ? 3. would they have omitted it , if it had been a duty ? 4. was it observed in the primitive church for fifty years after the apostles were all dead ? search the scripture and ecclesiasticall history . 5. how came it to be christs day ? tell us the original of this duty , that we may know , whether it be divine or humane . is it like to be a duty and no footsteps at all left in the word , either precept or example looking that way ? 6. whether the papists may not say as much for all their heaps of traditions , as we can say for this ? and if we once follow traditionall divinity , where shall we stop ? 7. give us a definition of that sin which the scripture calls will-worship . i suppos● these queries duely weighed , will satisfy ●ny ingenuous spirit , that man was the founder of this festivall . object . do we not celebrate days of thanksgiving at the appointment of the magistrate ( as the 5. of november . ) and may we not this day as well as those ? answer . 1. where-ever the magistrate appoints such days , it is lawfull for him to forbid them again when he will . answer 2. if god had not appointed what memorial he would have of his son christ , man had the greater liberty . but where we are directed how and when to celebrate the remembrance of our blessed saviour , for us to superadd , we have cause to fear , lest we become guilty of that sin which scripture calls will-worship . like whereto is that sin taxed , ezek. 48. 8. setting our threshold by his threshold , and our posts by his posts , which is there called a defilement . besides , consider the constant abuse of this solemnity ; and though i know , abusus non tollit usum ; yet where it is never otherwise , but the devil hath more service at this time then god , i think it concerneth the magistrate to look to it . he that would read more on this subject , let him read mr cawdrys book against dr. hamond concerning holydays and superstitious ▪ worship . consider that there is nothing more often blamed in scripture then this , to follow the inventions of man in the worship of god , which is the case in hand . i would ask that man who blames the neglect of this festival whether he that will not keep this memorial , doth break any of the ten commandements in so doing ? and if not , then sure it is no sin to omit it . sect. 1. the question concerning observation of a day in memory of christs birth , is the same which our saviour put to the pharisees , whether john's baptism were of heaven , or from men ? luke 20. in all orderly di●putes , the question should necessarily be stated ▪ now by your strict prohibition of our solemn commemoration of our saviours nativity , it seemeth the question is , whether it be lawful on any day to remember our saviours birth , and therein to meet in holy assemblies , to preach and hear the word of god , to sing psalms , pray , give thanks , administer and receive the holy saeraments ? we affirme , your sect deny it , as if some act of amnestie had passed upon that day as , job 3. 〈◊〉 &c. and it were resolved upon the question , the day of christ's birth shall be no more had in remembrance . this opponent not so much as repeating the question , as in some sudden passion when furor ar●a minist●at , snatcheth up that which first comes to hand , and so precipita●ely rusheth on to the encounter , that he stumbleth in his on-set saying , the question concerning the observation of a day in memorie of christ's birth , is the same which our saviour put to the pharises , &c. we answer 1. in the scr●pture which you cite , luk ▪ 20. 1. there is no mention of the pharises , neither math. 21. 23. mark 11. 30. where the same history is recorded : we read {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the cheif priests , and ( or with ) the elders of the ▪ people : consider whether you do well translate that , the pharisees , &c. 2. we say , that the ●ord answered their question by another question , which was concerning the baptism of ●ohn ; there is not a word concerning the day of his nativity ; now to say that things so much differing are the same , consider what you would call it if another had said so ? what a filly animal would you deeme him who would admit such conclusions ? in many respects this pretended parallel runs uneven . 1. ●hrists dilemma was necessary to shew that if they had believed john baptists testimony , they would have known by what authority christ did those things ▪ but your objection is unnecessary , as will appear . 2. that was an holy refutation of jewish u●beliefe ; but yours a schismatical caption , to the contempt of the christian churches customes . but to pass by these first over-sights of yours ; we may use goliahs sword to cut him shorter , and thus retort the point of your argument ▪ the prohibition of our observation of a day in memory of christs n tivity , is it from heaven , or of men ? if from heaven , shew us an● place of holy scripture forbidding the same : if you say , that prohibition is of men ; we shall with good conscience follow venerable an●iquity , rather then ▪ trouble the sacred peace of the church about things of such nature . sect. 2. so the observation of this day ] what supplement is here necessary for your elliptical speaking ? we would rather that you should consider , then we determine , being unwilling to injure you . so the observation , &c. do you mean , ho● dato , that christs forementioned question and yours , are the same ? you have no● much reason so to beg the question ▪ and we should have as little to ●rant you that which you shall never be able to prove . sect. 3. if it be of god , it is a duty &c. ] deal syllogistically , and your assumption will be , but it is no sin to omit it , which your better informed conscience , we hope will shew you is false , when you shall know that contumacy against the lawfull decrees and customes of the church of christ , disturbance of her peace , breach of holy unity , uncharitable censuring and condemning your brethren , offence of weak consciences , bringing an odious scandal on the church , opening a wide and dangerous window to sects and perni●ious heresies and other mischeivous consequences hereof , are a sinne whose name is legion . sect. 4. all in ●n do acknowledge , that what man shall set up , man may take down ] it is very troublesom handling such dis-joynted arguments , but their infirmity may not excuse their falshood — that all men acknow●edge , or ought so to do , is very false ; for some better understand , and so we hope will you . sect. 5. that what man shall set up , man may take down ] we are very willing to think that these lame expressions vail some more solid and sincere meaning : if your proposition be , man may lawfully take down that which man seteth up ( which you must meane if you dispute , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and to any purpose ) then we may justly enquire concerning the quantitie of the proposition , viz. whether you universally affirme it ; your sence being thus , whatsoever man seteth up , he may lawfully take down ; if it be but indefinite , as ( some things which man setteth up &c. suppose an house , barn &c. he may lawfully take down ) if it be to no other mans pr●iudice , we shall willingly grant it : but if you universally affirme , in a determinate subject , subordinate to the service and glory of god , your second thoughts will enform you that your assertion is false and erroneous : for it will not hold in things dedicated to god . the centurion built a synagogue for the jewes , l●ke . 7. 5. he might not after dedication thereof have taken it down . again by setting up , we conceive you use a translatitious maner of speaking borrowed from builders , founders , appointers , or authors of things , to customes ▪ or rites appliable ; as if you said , whatsoever man foundeth , determineth , appointeth or bringeth into use or custome , may lawfnlly be annulled and taken away by man ; which is very false , if the instance be in things subordinate to the service of god , whether we consider circumstance , or thing : for example ; there are two circumstances to every action of man appertaining . 1. place , concerning which a due consideration of the forecited instance may satisfie : it was lawful for the centurion to design that place for a synagogue on which he did build it , but not lawfull , thence to take it being consecrated or dedicated to the service of god , durante usu : 2. it was lawfull for a man to appoint or determine his days of nazaritship for a certain time , concerning which he might vow , or set up that resolution , but not lawfully take down or annull the same : see numb. 6. so the vow of jonadab son of rechab , commanding his posterety to drink no wine , build house , sow seed &c was at first , arbitrary , and so it was but an appointment by man ; yet they might not annull or take it down . see je●em . 35. 6 , 7 , 8 , 18 , 19. and there are now some temporal vows binding . 3. a thing determined by man in subordination to gods service , however arbitrary it be for the proprietor to ordain it so , or otherwise to dispose of it as he pleaseth ; yet after he hath so ordained , and set it up , he may not lawfully take it down or impropriate the same , lest he beare his sin , as ananias and saphira too late knew . act. 5 , 3 , 4. &c. whence the falshood of your ground appeareth , and what your superstructions are like to prove , may easily be conj●ctured . sect. 6. have we any command in scripture for it ? ] if you mean in terminis terminantihus , thus , is there any express scripture which saith ▪ on the 25. of december ▪ keep the feast of christ's nativity ? we affirme not , neither were it needfull , seeing that in christ , god freed us from the band of l●gal ceremoni●s as well concerning detemined times by the levitical law appointed and limited , as places : we are not now bound to go to je●usalem to worship : john . 4. nor to the 14. day of the first month ( exod. 12. 6. ) but for circumstances of time and place , it is left to the authority of the church , orderly ▪ and conveniently in things publike to determine for the government of the church , in which the ●eremoniall law left no such liberty : but god never did , never will permit the publi●e government to the fancies or judgements of private spirits : for what order or peace ever was , or can be in such a confused liberty ▪ yet we must know that god never ▪ lefr it arbitrary , whether man would worship hiw or no ; or whether they might at their pleasures contemne the authority of the church , and disturbe her sacred peace , the apo●●le saying — but if any man seem to be contentious , we have no such custome , neither the churches of god . and again , despise ye the church of god ? what shall i say to you ? shall i praise you in this ? i praise you not . 1. cor. 11. 16 , 22. if you wo●ld here syllogistically dispute , your arguement would be to this purpose . that which hath no command in terminis in scripture for it , may not be done or may be left undone , though the church otherwise determin : but the observation of a day in memory of christ's birth , hath no command in termin ▪ s in scripture for it . ergo &c. who perceiveth not the falshood of the first proposition ? seeing that we have no express command in terminis in scripture for any thing indifferent ( for were it expresly commanded or forbidden there , it were not indifferent ) those things being left to the church to determin : we have not express command in scripture for some things necessary , as administration of the lords supper to women , &c. and if you will allow payment in your own coyne , may not the anabaptis●s say as much for their denyall of poedobaptism ? if you say women are included in the generall precepts , as also infants of beleiving parents , which is true ; then allow us the same liberty of concluding , and we shall satisfy those who will understand . lastly we say ( concerning the observation of a day in memorie of christ's birth ) have we any command in scripture against it ? you will not affirm that : being then neither expresly commanded nor forbidden , you grant it of its owne nature adiaphorous or indifferent ; and we are sure that in things of that nature you must acknowledge that the church of christ hath power to determin , if at least you will allow her any . sect. 7. did the apostles or disciples ever observe it ? ] we answer , doth it appear that they did not observe it ? further we say that all that which our lord jesus did , is not recorded in scripture , john . 20. 30. john . 21. 25. and can we reasonably think that all things which the apostles or disciples did , are written in holy scripture ? we read not that all the apostles were baptized , where , when , and by whom ; will you therefore conclude , that they were not at all baptized ? in things simply necessary to salvation , the general precept was sufficient to shew it so ; and for things subordinate to decency , unity , & order , it was left to the church to determin conveniently in respect of times , places , and persons : hence appeareth a sufficient answer to your next . quaere . sect. 8. vvould they have ▪ omitted it , if it had been a duty ? ] to dispute ex non concessis , either presupposeth much igrance in the respondent , or bewrayeth it in the opponent ; who ever granted you that the apostles &c. omitted it ? or when did you , or ever shall be able to prove that they did ? what vain trilling use you in such a frequent begging of the question ? sect ▪ 9. vvas it observed in the primitive church for fifty yeers after the apostles were dead ? search the scriptures and ecclesiastiall history . ] we answer again ; that you found us in possession of many hundred years prescription , and therefore it rests on your parts to shew us that it was not observed in and from the apostles times ( except untill now of late days ) which when you attempt to do , or to shew that any consent of the uniuersall church ever annulled the observation thereof , we shall begin with you upon a new score . if your argument lie thus , it is not found in scripture nor in ecclesiastical history , &c. therefore in the apostles times and fifty years after the apostles were dead , it was not observed ; the consequence is l●me ; for , a non scripto ad non factum , non valet argumentum : how absurd is it to say , it is not found written ; therefore it was not done ? all is not written which christ did , as hath been said before : if therefore you finde any thing to the contrary in your search of the scriptures , &c. proclaime your {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in open streets , and sacrifice to your invention : we finde that good and antient authors spake of the observation of that day , as of a thing long before their times accustomed and in use . see ammianus marcellinus . l. 21. who lived about three hundred and sixty years after christ . gregorie nazianz ▪ orat. 32. who lived about the same age , augustin and many others . and we further say , that the reason why little or no mention of this days observation , not onely for fifty but many more years can be found in the antient ecclesiastical writers , may be , and most probably is , because so long , none opposed that rite and custome of the church : so was it in case of paedobaptisme , unto cyprian time and the conncils of carthage and the milevetan . an. 416. 417. ( in which pelagius and caelestius were condemned ) because no opposition did before that , for some hundred years , give the orthodox fathers occasi●n to dispute or write in defence of it : indeed , to what end should any write in defence of that which none opposed ? but when some pretenders to christian religion opposed the truth , or raised schismes dangerous to the unity of the church , or the wholsome rites and customes of the same , then the orthodox wrote , and many of their works are yet extant , and so are divers of their sermons and godly or●tions delivered to the people on the same day , which sufficiently testify ▪ the custom of the church of christ concerning the observation of the day in memory of our saviours nativity : lastly , it is well known , that there were some obscure ages , wh erein few or none writ , or none so eminent and known , as that there writings were transmitted to posteritie . sect. 10. how came it to be christs day ? ] if you beleive that which the angel told the shepherds . luke . 2. 10 , 11. that christ was on that day borne , this quere is superfluous ; marke the words , the angel said unto th●m , fear not , for b● hold i bring you good tidings of great joy which shall be to all p●ople ▪ for unto you is born this day in the city o● david , a saviour which is christ the lord . you pos●ibly will say , what is that to us ? what cause of joy or commemoration have we ? certainly the same that all the people of god then had , if christ were born your savior : for in that he saith , which shall be to all people , he includeth us gentiles as well as the jews , for he is not only the saviour of the jews , but of the b●l●iving gentiles also , rom 3. 29 neither of those only who lived that day , but of all ages : you may say , how know we whether he were born on that day which we observe ? we answer , how know you the contrary ? one day of the year he was born ; you that so obstinately deny the day which we observe to be it , assigne us one other which you will affirme , was the day of his nativity , except you think he was not born in any time : you will say again ; ●ut why should we yearly observe a day ? we say first , for the same reason which moses gave israel for the yearly observation of the passover ; when your children shall say unto you , what mean you by this service ? you shall say , as this day ( by the computation of the church of england ) was our saviour christ born , whom god sent into the world to deliver us , not from a temporall bondage but from the e●ernall misery of hell and damnation , to which sin had inslaved us . again secondly , you may as rationally say , why should we at all , or any time be thankful to god for this his greatest mercy conferred on the elect , considering the end of his incarnation , his suffering and mans redemption , which paul reciteth under the motion of a faithfull saying and worthy of all acceptation . 1. tim. 1. 15. and our saviour recounteth as a principal specimen of gods love to mankind , john . 3 16. indeed it was the cheif ; non enim prodesset nasci , nifi redimi profuisset . ambros. and is it not worth thanks in your sence ? sect. 11. ●ell us the originall of this duty ] they who will not learne of christ ( the onely mediatour between god and man , through whom , and by whose merits onely , they can be heard ) to say , thy will be done in earth , as it is heaven , &c. may possibly doubt concerning the originall of this duty , not knowing , or not beleiving the practice of an holy angel , or a multitude of the heavenly hoste , praysing god on the day of christ's nativity , luke . 2. 10. 13. to be a sufficient warrant ( without consent of pharisees ) to prescribe a duty to men on earth ; but believers , whose hearts and tongues do indeed accord in prayer , neither question the original of this duty , nor whether it were divine and from heaven , or of men ; guided by gods spirit they were . the ground of your doubt is a meer caption and begging of the question , sufficiently refuted in that which hath been said . ●hat you say , no footsteps at all are left in the word , either precept , or example looking th●t way ; consider better and know that the gospel ( luke . 2. ) is the word of god , and the practice of a multitude of holy angels example sufficient for them who desire ind●ed to do the will of god on earth as it is don● in heaven : lastly , we say , shew us before mr calvins time any footstep or example , i say not of holy angels , but of any true christian for your new discipline . sect. 12. vvhether the papists may not say as much for all their heaps of traditions , as we can for this ? ] they may , and do say ( as you do ) some things untrue . but for satisfaction in this behalf , you must know , 1. that some traditions were apostolical . 2. thes. 3. 6. and they were either written , as the dogmata , doctrines of holy scripture , which jr●naeus calleth veritatis traditionem l. 3. c. 4. or sine charactere vel atramento ▪ of which , saith he , many nations of the barbarians , who beleive in christ , diligently holding the old tradition , beleiving in one god the maker of the heaven and earth ▪ & all things that are therein , by christ jesus his son , through faith please god ▪ &c. therefore some traditions apostolical , were not written but delivered viva voce , to the churches which they planted , as rites for o●der and convenience of the same . the ground of this d●sti●ction , the apost●e himself lay●th down 2 th●s. 2 15. saying , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , hold fast the traditions , which ye have been taught , whether by word , or by our epistle : and we must remember that the apostles committed not all to writing , but onely those things which appertained unto the ground and essence of faith and sanctification , or thereto neerly subordinate ▪ again it is ne●essary to distinguish ri es of the hurch from doctrines , and things necessary from indifferent ; also things perpe●ual , from changable , which are not universal , as some of the others are : for som● of the apostolical traditions were acc●mmodated to times , places and persons , and so not to be esteemed universally binding , a● all times , places , and all persons ; as for example , saluting with an holy kiss ▪ anointing the sick ( jam 5. 14. ) abs●inence from blood . act. 15. 0 , 29. also , as it is necessary to distinguish in these things ; so , to know that in things of their own nature indifferent , thou art bound to give no offence to the brethren with whom thou livest , but to observe such their rites ; there being necessary to all men ever , and in all places , as one faith , so one love , but not one rite or custom , though these are not rashly to be violated by any person , the institution whereof was from its beginning in publike authority of the church , not any private spirits . moreover by traditions , good writers sometimes understand any thing concerning rites , doctrine and discipline ecclesiastical , not expresly written in scripture , but that which is by good and necessary consequence , thence to be concluded , as paedobaptism , observation of the christian sabboth , &c. wherein it is observable that christ condemned the sadduces of error , through ignorance of that scripture , whose consequence they knew ▪ not or would not acknowledge . moses said , i am the god of abraham , &c. here was no express word to prove the resurrection of the dead ; but necessary consequence here is , because god is the god of the living . thus understand in holy duties , that though we must ever be regulated by the holy scriptures , yet is it not always necessary to have express scripture in terminis for our warrant therein , where a necessary consequence from the general rule is sufficient ; for example , we finde no express word commanding us to pray in the english tongue ; you cannot hence conclude , that praying in english is will worship , because we have no express word of god for it ; because the general rule is sufficient , omnis lingua laudet dominum , and the sense of scripture , that we should pray in a known tongue , viz. in that tongue which we , & those with whom we pray , do understand : we read not in any express scripture that we must preach the gospel in england , or that the apostles ever did so ; yet you will not say that it is will-worship , or popery so to do ; because the general rule is sufficient warrant , which saith , go into all the world ▪ preach the gospel to every creature . mark . 16. 15. but this is a tradition and practice of the church since religion was planted among the english ; though we finde no express mention of england in holy scriptures , yet we know no cause to doubt whether we ought to preach in england , or may lawfully so do , without danger of being guilty of will-worship , because we have no express scripture for it ; and if it be lawful to preach in this place upon the generall warrant , why not also to preach , pray , praise god , on the 25. of december ? the general warrant concerning the circumstance of time being , rejoyce evermore , pray without ceasing , in every thing give thanks . see ephes. 1. 16. and 5. 20. 1 thes. 5. 16 , 17 , 18. 1 thes. 2. 13. 2 thes. 1. 3. phil 1. 3. col. 3. 15. 1 tim 2. 1. hebr. 13. 15. in what scripture finde you your exception to the 25. of december ? may we not on that day give god thanks for our meat and drink with your good leave ? and why not for the greatest of blessings , the bread of life bestowed upon us on that day ? to conclude , hence it may appear that the church may appoint and use external rites and orders for conveniency and decency tending to edification ; though we hold that no tradition be●●des holy scripture is simple necessary to salvation ; yet as augustin saith , ●p . casulano , in his rebus de quibus nih●l certi statuit scriptura divina , mos populi dei vel instituta maiorum pro lege tenend sunt , that is , in those things concerning which divine scripture determineth nothing certain , t●e custom of gods eople , or institutions of our ancesters are to be held instead of a law : provided that th re appear nothing therein constituted ▪ accustomed , or used , contrary to the word of god : so much be spoken concerning apostolical and holy traditions . 2. apostolical traditions are tares of the envious mans scattering , meer inventions of men , not subordinate to faith , sanctity and edification , nor consonant to the holy word of god ; many such crept into the jewish church before our saviours incarnation ; whereof see math. 15. 2. 3. 6. mark 7. 13. gal. 1. 14. paul before his calling , saith , that he was more exceedingly zealous of the traditions of his fathers . with these we may arrange that same faraginem of the talmudists , and if you will so call them , heapes of traditions which crept into the church of rome , to the corruption of doctrine and truth ; for which traditions the papists so eagerly contend ; see their long council of trent ; and consider the vast difference between their traditions , and our rites . popish traditions are generally against express scriptures , or necessary consequences thence to be deduced ; and of them , some against the fundamentals of religion ; which none but the very ignorant or malicious can object against the rites of the church of england . popish traditions ( properly so called ) are points which generally were never received by the church or orthodox fathers , thereof but rather generally opposed by them of the purest ages ; but ours , for instance this concerning the observation of a day in memory of our saviours nativity , was never opposed untill of late years : popish traditions , as also the pharisaicall , did make void the doctrine of god ; which none can justly object against us : now we speak of popish traditions properly so called ; for we are not of their number who call all that popery , which either they understand not , or which agreeth not with their fanatical opinions ; for when they speak for truth and apostolical traditions , they do no more speak their owne , then the devil did speak his owne words , or sence when ( in hope thereby either to gain credit to his lyes , or to bring a suspition on the truth of the gospel ) he affirmed christ to be the holy one of god , luk. 4. 34. mark . 1. 24. nay but when he speaks a lie , then speaketh he of his own , john . 8. 44. all is not devillish which the devil said ; so neither count we all popish which the papists say : when therefore they speak for those traditions whereby they slid away , and continued not in the truth of christ , then speak they for their heaps of traditions , such as their council of trent equalled with the dictates of gods ●pirit in sacred scriptures ; and such other inventions of man may hereto be added , as the old pharisees did , or the modern now do obtrude upon their deluded hearers for doctrines , whereby they elevate the commandement of god , and as much as in them is , make then of less power and authority with men ; and so force gods commands to give place to old traditions , as papists do , or to new , as some , therein as bad , or worse , now do . and now bona vestra cum venia , we would gladly be satisfied , whether you ( who would fain pin your fancy of will-worship upon our sleeves ) do not you in your classical traditions , fall into a more just censure , or suspition of will-worship and depowering the commandements god , who expresly saith , endeavour to keep the unity of the spirit in the bond of peace , ephs. 4. 3. and heb. 10 , 24. 25. let us consider one another to provoke unto love , not forsaking the assembling our selves together , but your tradition ( not so much valuing the unity and peace of christ's church as your own wills ) will not admit any to communicate with you , except he can reach his conscience so wide as to subscri●e to your new discipline . gods word ●aith ( rom. 14. 6. ) be that observeth a day , observeth it unto the lord ; and ver. 10. why dost thou judge thy brother ? or why dost thou set at nought thy brother ? and ver. 13. let us n●t judge one another , and ver 15. if thy brother be greived , now walkest thou not charitably ; destroy not him with thy meat for whom christ died : and ver. 17. for whosoever in these things serveth christ , is acceptable unto god ▪ let us then follow those things which concern peace , and wherewith one may ●dify another : but you would have all follow your rigid opinions , or else you will neither hold communion nor charity with them ; bnt brand them with that bloody name of malignant , then which you can say no worse , but only reprobate . sect. 13. and if we once follow traditional divinity , where shall we stop ? ] what will not unskilful confidence venter on ? had you been well informed to●distinguish between traditions , you might have spared your selves this trouble . certainly they that follow the apostolical traditions or doctrine of the gospel onely , shall safely stop , and rest satisfied therein , which ●uide and constancy we heartily wish you , but as yet know not that in ●our late-born discilpine vou follow ei●her , who have so many off-sets of several sects sprung from you , as are oft to seek where to stop , or of what religion to be ; i speak things too well known ; witnesse the miserable divisions which have torne in sunder the late happy unity of the church of england . lastly , you vainly trifle , and would imply , that we observing a day in remembrance of our saviours nativity , do therein follow traditionall divinity in your sence , which is a parologism and silly begging of the question , which a junior sophister would account very absurd and ridiculous . sect. 14. give us a definition of that sin which the scripture calleth will-worship ] if you know not what that is , why take you up a medium to prove your opinion with , which your self understand not ? could you teach , who understand not what you say , nor whereof you affirme ? if you do indeed know what {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is , why are you not theticall in laying down your own sence and definition thereof ? you that would catechise us concerning will-worship ; rather dispute fairly ; and your argument will thus lie . whatsoever the scripture calleth will-worship , is a sin : but , the scripture calleth observation of a day in rememberance of christs nativity will worship : ergo . obseruation of a day in remembrance of christs nativity , is a sin . we answer ; untill you shew us where the scripture so calleth it , we shall laugh at your bold weakness , who durst undertake this q●arrel : yet to do you a curtesy , we tell you that will-worship is any thing brought into the worship of god , without his commands or by the without of man only , which hath not its ground in ho●y scripture . as for our parts , we worship n●ither time nor place ( though we cannot worship without these circumstances ) we worship god through christ ( by whom he made both time and place , heb 1. 2. gen. 1. joh. 1. 2. col , 1. 16. ) we worship him by prayer , thanksgiving , preaching and hearing the holy word on that day ; w●ich being according to the will of god , and the express word of god , bewa●e that you bespatter not with your dirty terms of will-worship , and the like : we suppose you will not blame the angels for comming from heaven , that they might sing and praise god for christs nativity on the d●y thereof , and preach the same unto men : o but say you , you count it a holy day ; why not ? seeing according to the custome of the church of christ , we set it apart to gods s●rvice . but say you then , is not that will-worship ? we demand ; is dedicating of a thing to gods service , in that act , a making it holy ? or is a counting a consecrated thing holy , concluded will-worship in your schools ? nay but it doth not universally conclude any worship : we suppose that you will grant the elect angels are holy ; that supposition concludes no adoration of angels at all due . sect. 15. i suppose these queries duely weighed will sati●fy any ingenuous spirit , that man was the founder of this festival . ] to argue by such often queries may breed doubts rather then resolve them : how you come to lay claim to ingenuous , or witty , who are satisfied by these questions , we wish that we were satisfied ; seeing that the more we weigh them , the lighter and more frivolous we find them : your consequence from your supposed ingenuous sence is another begging the question , which wise men account the most foolish of all fallacies . sect. 16. ans. 1. where ever the magistrate appoints such days , &c. ] we remit you to the former answer , sect. 5. to which we onely add , was the magistrate or power appointing that half the day , novem. 5. should be kept holy ( in memory of gods great mercy that day shewed in delivering us from eminent destruction of our bodies ) authors of will-worship ? or the due observation of that statute , such ? which you seem ingenuously to suppose ; if not , why had not former magistrates , and parliaments as much power in the days of old to appoint or consecrate unto the same lord , days of thanksgiving and solemn commemoration ( for their deliverance from eternall destruction of body and soule ) as they had for the other in these last times ? and why may not we without offence , observe them still ? our consciences being not satisfied , how any authority or consent of men may lawfully recall , impropriate , or , in your phrase , take down that which they have with a general and unanimous consent of lal parties interessed , once dedicated to the service of god , the same reason , end , and use thereof , still remaining . sect. 17. ans. 2. bvt where we are directed how , and when to celebrate the remembance of our blessed saviour , for us to sup●radd &c. ] how and when ? if you mean in praising god by christ , preaching him , hearing his word , adminstration and receiving the holy sacraments , which represent , and remember us of our ever blessed saviour ; we are so far from superadding , that we onely desire free liberty of doing those very things which gods word evidently directeth us to do in his service : consider well , whether it be not a superaddition of yours to permit remembrance of our blessed saviour , adding this exception , onely upon the 25. of december it is a sin so to do : and whether in your sence , this be not like that sin taxed ez●k 43. we understand not why we may not remember our saviours birth-day and coming into the world ( without which he had not suffered for our salvation ) or why it should be estemed good on any day of the year , but evil on the 25. of december , if you can solidly teach us , we shall indeed think you ingenuous , and our selves your debters ; but in the mean time we confess , that a day prohibited time and place , we cannot understand . sect. 18. like whereto is that sin taxed ezek. 48. 8. &c. ] we suppose you mean ezek. 43. 8. which is as much unlike this business , as your self to a sound interpreter ; shew us that there is any abomination ( which in that place is charged on israel ) in remembring that we had a saviour born on the 25 of december , in preaching on those texts of holy scriptures , which either foretold , or declared the truth of god accordingly fulfilled concerning the same , or to praise , pray , sing ●salmes , and read scripture , or to administer the holy sacraments ; this is all we desire should on that day be permitted us : if your weak stomacks cannot bear the smell of superstitious pyes , or pottage , we will forbear them , rather then lose your company at church . but to the matter , that place of the prophet , teacheth how isreal sinned in defiling the temple of the lord , by setting up idols therein , or in places and chappels neer to the place which god had set apart to his own service , this is jdolatry is there and else where called whoredome , which he said , ver. 7. should be no more , which was litterally fulfilled after their return from their babylonish captivity ; and to so this day they have no idols , though they worship not the true god aright because they beleive no● in christ , whom they do not think yet to be born , and therefore would willingly accord with you in forbidding a day in remembrance of christs nativity : but to your parallel , like whereto &c. it is easily and truly refuted , by saying unlike whereto is that sin taxed &c. for there israel defiled gods house by idolatry ; is it so when we preach , pray , or communicate ? your ingenious application is admirable , and 't is strange that whatsoever you think , the bells must ring . sect. 19. yet where it is never otherwise , but the devil hath more service that time &c. we answer concerning this cup put into benjamins sack , with whomsoever it be found , let him die , and bear his sin : but we desire the calumniator to read and well consider deut. 19. 16 , 17. &c. sect. 20. i think it concerns the magistrate to look to it . ] it doth so , if you mean the abuse of it ; but that you say , is never otherwise , is a calumny which would suit with the accuser of the brethren , but such untruths ill become a christian : here your own concession is answer enough , were your assumption true , abusus non tollit usum : you may know howmuch prayer , preaching , &c. are abused ; should they therefore be used no more ? sect. 21. lee him read mr ▪ cawdryes &c. ] let him for us , who knows no no better use of preceious hours . sect. 22. which is the case in hand ] still begging the question ? 't is not the case in hand : here is no following the inventions of man in the wors●●p of god ; what a silly combatant would you judge him , who inst●ad of using his armes , would only intreat his antogonist to give him that which is contended for ? sect. 23. any of the ten commandments in so doing &c. ] we retort your argument , and shoot your bolt back again , asking you who blame the obseruation of this festivial ; whether he that keepeth this day in memory of our ▪ saviours nativity , doth thereby break any of the ten commandments ▪ and if not , then sure it is no sin to observe it ; and what ground then , have all your clamors against so constant a custome of the church of christ ? but to come neerer to you , this your quaere is not much more rationall then that ridiculous question , what part of speech is qui ante non ●avet , post dolebit ? what if one should ask you ; doth he that violateth charity and the unity of the church of christ , break any of the ten commandements , would you not readily answer , that he breaks them all ? because you know that charity is the sum and end of the law . math. 22. 36 , 37. 1 tim. 1. 5. without which whatso●ver else we do , is nothing worth , 1 cor. 13. 1. &c. and therefore the apostle saith , rom. 14. 1 , 2. &c. ( speaking of things in their own natu●e indifferent , whereof he instanceth in two , choice of meats , and observation of days ) that god may be glorified on this ground , that he giveth god thanks , ver. 10. and earnestly blameth judging or censuring a brother in such things . ver. 15. concluding that , if thy brother be greived &c. now walkest thou not charitably , or according to charity ; and if i by thanksgiving am partaker of christian liberty and freedome to serve god and to give him thanks and praise him on any day , why is my liberty judged of another mans conscience ? and why am i evil spok●n of for that for which i give thanks ? have you for these and other like respects so much rent the sacred unity of the late happy church of england , that we now seem like those dry and scattered bones in the prophets vision , ezek. 37. whereof the question may be , can these dry bones live ? have these quarrels caused the english to be a scorn and derision to foriagn nations ? hath the contempt of the holy churches authority opened the door to so many ridiculous , irrationall and impious heresies , which all know were at first but your off-sets ? hath the bloody sword so often disputed these unhappy questions , undone so many noble and good families ? and sed praestat motos componere fluctus ; i say no more , but do you question whether they by whom these offences come , do therein break any of the commandments ? please your selves , conclude , sure it is no sin : for our part , we look upon these prodigious divisions with greif of heart , and fear of the issue , being truly sensible that these breaches are too wide already , and heartily desire their happy closure , as for many reasons of greatest moment , so for that which the holy ghost recordeth , gen. 13. 7. to mark the dangerous importunity of that strife , between abraham's and lot's pastors , the canaanite and the perizzite dwelled then in the land . let us therefore entreat all in the apostles words phil. 2. 1. &c. if there be therefore any consolation in christ , if any comfort of love , if any fellowship of the spirit , be like● minded , having the same love , being of one accord , of one minde &c. and now joyn in petition with us , unto the god of peace that he would be pleased to breath the spirit of unity and life upon our divided parts , and to give a right understanding to all parties , that with one heart and tongue we may glorifie him , and live to him , that we may be saved by him . amen . finis . the teachings of christ in the soule. opened in a sermon before the right honble house of peers, in covent-garden-church, upon the solemne day of their monthly fast, march 29. 1648. / by peter sterry, m.a. sometimes fellow of emanuel colledge in cambridge: and now preacher of the gospel in london. published by order of that house. sterry, peter, 1613-1672. 1648 approx. 120 kb of xml-encoded text transcribed from 31 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a93880 wing s5486 thomason e433_30 estc r204205 99863875 99863875 116091 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a93880) transcribed from: (early english books online ; image set 116091) images scanned from microfilm: (thomason tracts ; 68:e433[30]) the teachings of christ in the soule. opened in a sermon before the right honble house of peers, in covent-garden-church, upon the solemne day of their monthly fast, march 29. 1648. / by peter sterry, m.a. sometimes fellow of emanuel colledge in cambridge: and now preacher of the gospel in london. published by order of that house. sterry, peter, 1613-1672. [8], 54, [2] p. printed for r. dawlman, and are to be sold at the signe of the crowne and bible at dowgate, neer canning-street, london : 1648. the first leaf bears an order to print. the last leaf is blank. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language 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these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -royal office -sermons -early works to 1800. bible. -n.t. -matthew xxiii, 10 -sermons -early works to 1800. sermons, english -17th century. fast-day sermons -17th century. 2007-03 tcp assigned for keying and markup 2007-03 aptara keyed and coded from proquest page images 2009-01 judith siefring sampled and proofread 2009-01 judith siefring text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion the teachings of christ in the soule . opened in a sermon before the right hon ble house of peers , in covent-garden-church , upon the solemne day of their monthly fast , march 29. 1648. by peter sterry , m. a. sometimes fellow of emanuel colledge in cambridge : and now preacher of the gospel in london . published by order of that house . london , printed for r. dawlman , and are to be sold at the signe of the crowne and bible at dowgate , neer canning-street . 1648. die lunae 3 0 aprilis , 1648. ordered by the lords in parliament assembled , that m r sterrey one of the assembly of divines is hereby thanked for his great paines taken in his sermon preached the last fast before their lo ps in the covent-garden church ; and he is hereby desired to cause his said sermon to be printed and published , which is to be done onely by authority under his owne hand . io : browne , cleric . parliamentorum . to the right hon ble , the house of peers , assembled in parliament . right hon ble , i have principally endeavoured in this sermon to search , what that is , to which we may trust our soules ; and what foundation we are to lay in our religion . if we were once established in this maine point concerning the next world , we should enjoy our selves with much more setledness , and security in this world. for how quietly should we repose our selves for this outward , short life in the body on that power , to which we commit the care of our more excellent , and immortall part ? what difficulty would there be in trusting to him for our preservation from death , to whom we trust our selves in death , for eternity ? our lord jesus seems to this end to be shaking heaven , and earth , church , and state , all outward powers , and inward principles in both ; that the true foundation of heaven , and earth may be discovered . saint paul saith , other foundation can no man lay , than that which is laid , jesus christ , 1 cor. 3. 11. god hath laid no other foundation ; neither may we , neither can we . on this alone hath god built the world , his church , his glory . he hath made all things by jesus christ , coloss . 1. 16. on this alone must we build our belief , and obedience in divine things ; our wisdome , and power in the things of man. for all power is given to him in heaven , and earth , mat. 28. 18. whoever raiseth any outward , or inward frame of things upon any other ground-worke , he makes a lie , he works the works of the devill , whose end is to be dissolved ; to vanish into ayre , or perish in the fire . s. paul divides man into three parts ; spirit , soule , and body , 1 thess . 5. 23. the body is an outward image made of dust , gen. 2. 7. god formed man of the dust of the ground . the soule is a breath of life inclosed in this image , clothed with it , and giving life to it : he breathed into his nosthrils the breath of life , and man became a living soul. the spirit is the fountain of life , which flowes forth from god , to feed , and maintain the breath of life in the body . when the time of death comes , this spirit draws back to their head again those streams of life , by which it went forth into the body . then the outward image falls to the ground , and moulders away . thus doth the dust return to the earth , as it was ; and the spirit returns to god that gave it , eccles . 12. 7. now of these three the higher lives in the lower , and above it. the lower lives by the higher . and the highest of all three , the spirit of man hath a higher than that , by which it self lives , even the spirit of the lord jesus , who is the king , and father of spirits . our saviour reasons after this manner , is not the life more than meat , and the body than rayment ? mat. 6. 25. my lords ! we are all well assured of this : that , nothing can give more , than it hath . these bodies of ours , which have a more noble image , and life , than any other part of this outward world , in which they are ; cannot receive either , or continue in either by any inferiour , and outward thing ; but by a soule , which dwells in the body , as a silk-worm in her work ; which lives in the body , as a fire in the flame . food , and rayment may be the fuell , by which the soule maintains the flaming appearance of this bodily image . but the vertue goes forth from the soule . our saviour again teacheth us ; that , nothing , which comes from without , can make the soule miserable , or happy ; clean , or unclean . this is done by that which comes from a more inward , and higher principle ; from the spirit of man. in like manner this spirit it self derives its life from the right , or the left hand of jesus christ ; his love , or his wrath. from hence our spirits convey life into our soules , and thorow them into our bodies . thus our bodies live not by bread alone , but by that vertue , which comes forth from our soules . our soules live not by their counsels , and courages alone ; but by every stream of life , that descends from our spirits upon them . our spirits live not by their own eminencies ; but by every word , that comes forth from the mouth of jesus christ . s. paul said , the head of the woman is the man ; the head of the man is christ ; the head of christ is god , 1 cor. 11. 3. so the head of the body is the soule ; the head of the soule is the spirit ; the head of the spirit is jesus christ , as he comes forth to us in the ministery of angels . therefore let us have a covering over our heads , a power over our soules , and spirits , holding them in subjection ; for these angels sakes , amongst which , and by which jesus christ the head of our soules , and spirits doth now raigne over us . our lord jesus calls himself the sun of righteousnesse . o that men did once know ; that there can be no right judgment made , no true distinction , or discovery of things ; but by the shining out of jesus christ in their hearts ! are there not invisible things , as well as visible ? have not they also their sun ? the sun , the brightest body , is the foundation , and fountain of all light , vertue , forme , and being in this globe of bodily substances . if the sun be quite hid , all shapes are lost in an utter darkness . the lord jesus among spirits , and spirituall things is the onely foundation of truth , life , and power . all truth , and true life is lost in doubt , uncertainty , and a spirituall death , to those spirits , in which he withdraweth himself . why is the heaven of our religion darkened with clouds of dispute , with so much diversity , such uncertainty of opinions ; that he begins to seem the wisest among us , who is most of all a sceptique , that is , a scorner , or an atheist ? how comes our reason to such a losse , that she cannot find , or know her self ; she can give no cleer , or constant account of her self , in any one man , or in any one particular thing ? doe not these things manifestly declare not only a negation , but a privation of some great light , which should by it's immediate presence rule the day of our religion ; and by its beams falling upon our reason , as the lesse light , rule the night of of nature , and civill affairs ? the watch-men watch for the morning , so doth my soule wait for the rising of the lord jesus upon her , and upon the whole earth . he is the image of the invincible god ; the light , that is sowne even in this our darkness . but he shall breake these chains of darkness . for it is not possible , that he should be holden by them . i have onely one thing more to say , which is this ; that , there are some things , which i could not speake before your lo ps , though i had prepared them . these things i have now taken the boldness to present to your lo ps eyes , together with those , which i had formerly offered to your lo ps ears . that jesus christ may discover himself a living corner-stone in your hearts , out of which may grow up a building of eternall peace to your own persons , and present peace to this kingdome , is , my lords , the prayer of your honours most humble servant in the lord jesus , peter sterry . a sermon preached at the monthly fast , before the right honourable house of lords . matth . 23. 10. neither be ye called masters : for one is your master , even christ . the context . our blessed saviour directs his discourse in this chapter against the scribes , and pharisees , men of principall esteem among the jewes for piety , and learning : for exactnesse in the letter of the scriptures : eminency of skill to interpret , and comment upon the letter ; austerity of life . thus much they arrogated to themselves , and had ascrib'd to them by the people . precious things these are , where they are true , and no more to be undervalued , because they have their counterfeits ; than jesus christ is , because there are anti-christs . the lord notes three things in these men : 1. their practice . 2. their principle . 3. their end. 1. their practice . this is two-fold . 1. practice . imposalls upon men . they require vniversall obedience . men must believe all , that they say ; though themselves believe it not . men must observe their rules ; though themselves neglect , and break them : v. 4. they bind heavy burthens , and grievous to be borne , on men's shoulders , but they themselves will not move them with one of their fingers . thus it is for the most part : they are such , as have too little in them , who take too much upon them . 2. practice : industry among men , v. 15. wo unto you scribes , and pharisees , hypocrites ; for ye compasse sea , and land , to make one proselyte , and when he is made , you make him two-fold more the child of hell , than your selves . they spare no care , cost , or pains to make a convert ; but it is to themselves ; by a blind obedience , and implicite faith. while they promise to bring a man to heaven , they make his heart like hell ; full of bitter zeale , a violent heat , without any light at all . this was their practice . 2. their principle , which is hypocrisie . wo unto you scribes , and pharisees , hypocrites ! v. 13. they pretended to come in the name of god , as sent forth from god : yet they had nothing of the divine presence resting on them , working in them , or going forth by them : but were , as other men . it is a vain thing to hope to put life into the dead child by the staffe , without the person of elisha ; or to divide the waters with the mantle , without the god of elijah . whoever attempts to conjure down any devill by the sound of christ's name , without his spirit , and presence ; let him take heed , lest the devil flie in his face more enraged . this is the second thing , which our saviour notes in these men . 3. their end. this is two-fold : 1. vainglory , v. 5. all their works they doe to be seen of men . 2. covetousnesse , v. 14. ye devoure widows houses , and for a pretence make long prayers . gold , and glory are the baites , which the devill layes for men . he hath escaped the hooke of the devill , who cares not for these . he that cares not to have any possession , or to make any appearance in this world ; he is already in heaven , and dwells with god. this is the way of these men , whom the lord reproves , and condemns . he warns his own disciples to take heed , that they follow not their examples . he gives them two cautions to this purpose . the first caution is in the verse before my text : and call no man your father upon the earth ; for one is your father , which is in heaven . the second caution is my text : neither be ye called masters : for ye have one master , which is christ . you see the context . the text . these words , with those foregoing them are to be opened by a two-fold distinction : 1. distinction , between naturall , and spirituall things . these cautions concern the latter of these ; but reach not to the first . the heaven , even the heavens ( the true heaven of spirituall things ) are the lord's : but the earth ( all things of nature ) hath he given to the children of men , ps . 115. 16. naturall things are shadows of spirituall . the naturall man is an image of god , and no more . an image may raigne , as father , and master among shadows . but in spirituall things , which are substantiall , god himself , who is the only substance , and truth , will be , and appear all alone . 2. distinction . the second distinction is a two-fold consideration of man : one , as he is in god ; the other , as he is in himself . as man is in god , so he may be owned , and acknowledged for a father , or master in spirituall things themselves . saint paul attributes so much to himself ; but marke , how he doth it . for though you have ten thousand instructers in christ , yet have you not many fathers : for in christ jesus i have begotten you thorow the gospell , 1 cor. 4. 15. saint paul hedgeth in his expression on both sides , with christ , and the gospell ; that the glory might be all given to god. . in jesus christ i have begotten you thorow the gospell . i , as i am , not in my self , but comprehended in one spirit with christ , in one mysticall person , which is christ : thorow the gospell , that is , thorow the presence , power , and appearance of christ jesus in me . paul is ever carefull to speak with abundance of caution in things of this nature . now i live , yet not i , but christ liveth in me , gal. 1. 20. i wrought more abundantly , then they all : yet not i , but the grace of god , which was with me , 1 cor. 15. 10. so here , i have begotten you ; yet not i , but a man in jesus christ ; yet not i , but the gospel , the power of christ , which was in me . man in this sence is but the garment , and god is the person , that comes cloth'd with this garment . while we call any man master , or father in this sence , we do , as thomas ; who put his hand upon the fraile , the humane part of christ , his wounds ; and cried , my lord , and my god ; his eye being on the divinity , while his hand was upon the humanity . but he , that attributes any thing in spirituall things to man in the other consideration , as he is in himselfe : he makes him a member of that man of sin , who sets himself up in the temple of god , shewing himself : 2 thess . 2. 4. the text being thus opened is easily divided into two parts : a rule ; be not ye called masters : the reason of the rule : for ye have one master , even christ . the doctrine . the words thus opened , and divided , afford us from both parts this one doctrine : doctr. jesus christ is the onely master in christianity . jesus christ is emmanuel , god with us , mat. 1. 23. the creatour in union with the creature ; the divine nature joyned with the humane in one person ; god living in the nature , and forme of man : man living in the person , and power of god. this christ is lord of all , as the scripture speaks , and so he is a master . but i speak not of him now in this sence , as a master in power , but in precepts : as a master over servants , but disciples . i will give you one proofe of the doctrine , and one reason for it : proofe . the proofe is that place , matth. 11. 27. all things are delivered to me of my father , and no man knoweth the son , but the father : neither knoweth any man the father , save the son ; and he , to whomsoever the son will reveal him . there is nothing worth the knowing but god alone . let him that glorieth , glory in this , that he understandeth me , jer. 9. 24. there is nothing capable of being known , but god ; or by the knowing of him first . for all other things are meer representations of him , and relate to him . prov. 16. 4. god hath made all things for himself : that is , to resemble him , and returne to him . no knowledge can bring into your soules substance , or satisfaction ; life , or immortality , besides this . this is eternall life to know thee the only true god , john 17. 3. thou art a good christian , if thou knowest thy god , thy father ; from whence thou camest ; in whose house thou dwellest ; to whom thou must returne . but no man can know the father , except he be taught by the son. reason . the reason of the doctrine is the office of christ . our saviour hath a three-fold office of 1. king. 2. priest . 3. prophet . it belongs to him by all these offices , to be our onely master . 1. christ hath the office of a king , psal . 2. 6. god saith , i have set my king upon my holy hill of sion . christ is a king of god's making , and appointing ; the king of saints ; a king in his church , which is the true mount sion . saul the first king of the jewes , was taller by the head , than the rest of his brethren . jesus christ is higher by the head , than all the creatures ; his head is ever above all clouds in the light of the divine nature . the head of christ is god , 1 cor. 11. 3. thus is christ crowned king by the godhead . and by this title hath he the law of all truth , and goodnesse in his own breast . for he is an absolute , supream king. god calls christ , my king ; a king in my likenesse , in my stead . therefore moses speaks to jesus christ , in a figure , after this manner , deut. 33. 3. all his saints are in thine hand , ( to be trained up , and form'd by thee , o lord jesus ) they sate at thy feet , ( as paul at the feet of gamaliel ) they received the words from thy mouth . it is a spirituall kisse from the mouth of jesus christ upon the soul , that can alone set the stamp of a truth , or a law upon any thing there . they received the words from my mouth . christ is our only master by his kingly office . 2. christ hath the office of a priest , psal . 110. 4. thou art a priest for ever after the order of melchisedech . some divines tell us from the 7. of the hebrews , that this melchisedech was the holy ghost , or jesus christ in the spirit , appearing to abraham in the form of a man. both are much at one . but however this be ; it appears clearly from the chapter ; that this order of priesthood was absolute , incommunicable , immortall . the priesthood , and kingdome of christ are both peculiar to himself . for he hath a peculiar anointing to them both , psal . 45. 7. god , thy god hath anointed thee with the oyle of gladnesse above thy fellows . the anointing which jesus christ hath is the powring forth of the divine nature upon the humane . this makes him both priest , and king after an eminent , and singular manner . now it was one of the principall works of the priest , to teach men the knowledge of god. so you may read mal. 2. 7. for the priests lips should keep knowledge , and they should seek the law at his mouth , for he is the messenger of the lord of hosts . this was the duty of priests under the law , as the type . but this is the dignity of christ alone in the gospel , as the truth to that type . he is the messenger ( the angel ) of the lord of hosts . this is the living spring of knowledge , which is ever full , and flowes forth upon those soules , that hang on his lips ; even the spirit of our lord jesus . the office , and aptnesse of christ to teach ; his communicative nature in divine things is sweetly exprest , cant. 5. 13. his lips , like lillys , dropping sweet-smelling myrrhe . the appearances , and discoveries of christ to the soule are those lips , with which he kisseth the spirits of men. lillys are flower-de-luces , flowers of divine light . myrrhe is an embalming spice of sweet savour , preserving from corruption . the lips of christ , his layings forth of himself to the soul are exceeding faire with the brightnesse of heavenly truths . they drop upon the soule in the pretiousnesse , and power of those truths , like myrrhe , carrying the sweet savour of life and immortality along with them . this is the second office of christ , his priesthood , by vertue of which he is our only master . 3. christ hath the office of a prophet , act. 3. 27. moses truly said to the fathers ; a prophet shall the lord your god raise up unto you , from among your brethren , like unto me . him shall you hear in all things , whatsoever he shall say unto you . the lord jesus is a prophet like moses , because he is a man , but unlike him , because he is god , as well , as man. he is like moses , because moses was the shadow of this rising sun , which went before him . yet he is unlike , because he is the sun it self . the name of a prophet ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) signifies two things in the office : 1. to fore-tell things to come . 2. to tell forth the hidden truths of god from the secret of his spirit to the ears , or souls of men. a prophet in the latter of these senses , is that prophet , of which i now principally speak . and in this sense are prophets spoken of , 1 cor. 14. 29. let the prophets speak , two , or three , and let the rest judge . ver. 30. if any thing be revealed to another that sitteth by , let the first hold his peace . ver. 31. for ye may all prophesie one by one , that all may learn , and all may be comforted . a prophet is the oracle of god , for the delivery of divine discoveries to men . and in this sense god speaketh of christ , hebr. 1. 2. god hath spoken in these last times by his sonne . glorious truths laid up in god , concerning himselfe , and the heavenly estate of things are revealed first to jesus christ , and by him to us . the lord jesus is god-man , god and man in vnion . as god , he possesseth eternally all divine truths in himself : then by vertue of the vnion he drawes forth these truths out of the depth of the divine nature into the humane , as it were to the top of the water , that they may be visible there . divine truths can live no where , but in the divine nature : neither can they appeare to us , but in the humane nature . therefore can there be a spirituall discovery no where , but in jesus christ , where he goes along with it , and carryes it on in his owne person : because in him alone is the vnion betweene both natures . object . but you may say , may we heare no person in divine things ? may no man speak to us the things of god , besides jesus christ ? were there not prophets before his being in the flesh ? have there not been prophets , and teachers in the church , since his fleshly comming ? ans . you shall have an answer to this objection from the mouth of an angel , rev. 19. 10. saint john would have worshipt the angel , which ministred to him the revelations of jesus christ : but he forbade it in these words , see thou doe it nor , i am thy fellow-servant , and of thy brethren , that have the testimony of jesus , worship god , for the testimony of jesus is the spirit of prophesie . prophesie is a discovery of divine things by a divine light . this is that which is called a revelation , ephes . 1. 17. the spirit of wisdome , and revelation in the knowledge of him , that is , jesus christ . and 1 cor. 14. 30. if any thing be revealed to another , let the first hold his peace . nothing can come to us in a divine light , except it come in christ , and his appearance . for this is that which makes the day in divine things . ye are children of the light , and of the day . we are to take nothing for a divine light , a prophesie , or a revelation , except the lord jesus give his testimony to it by his appearance in it . worship god , saith the angel , i am a servant , who beare the image of the living god , which is the appearance of jesus christ in me . i am no more than the precious stones were under the law , on which a light from heaven shone forth , to give answers from god. i am onely the lanthorne , that carry the light in me , which sends forth its beames to you . the prophet saith , to the law , and to the testimony , if they speak not according to these , they have no light in them . esay 8. 20. this he speaketh of the prophets . no light , that is , no morning . all prophesies , or spirituall discoveries , before christ appeared , were , as morning light , which flowes from the sun , though that be not yet seene it selfe . all since christ are as beames falling from his face . s. paul calls all gospel-discoveries , the glory of god in the face of christ , 2. cor. 4. 6. thus much for the answer to this objection , and the reason of the point . the application . use 1 for humiliation . right honourable , can you weep with your saviour one houre ? you have set this day , and many ; your saviour hath set this yeere , and many such yeeres apart , to this end . long did our lord jesus pipe to us with the sweet sounds of peace , plenty , pleasures : but we danced not to the musick of his love. now he hath long wept to us , he comes forth cloth'd with red garments , riding on the pale horse of death in the midst of us . if we now mourne not to him , it is a rebellion , as the sinne of witchcraft ; it is to make merry with devils , and exalt our selves with lucifer . my lords ! if a sense of your saviour's frownes , and the sorrowes of your people have wrought your soules to a mourning temper , i humbly beg two things of you ; one , that you would mourne seriously ; the other , that you would mourne spiritually . 1. mourne seriously . the lord jesus is our master , he sets us serious lessons of sorrow . let us raise our spirits to their watch-tower , to a wakefull temper . what doe we now see ? the lord jesus making three kingdomes in a view , as three wine-presses , himselfe treading them ; where the grapes are men ; the wine , the precious blood , and the deare lives of many thousands of men . yet his anger is not turned away , but his hand is stretched out still . still he seemes to be gathering together under his feet the remaining clusters , to tread them into streams of blood , till there be none left ; till the dry land of peace , or hope , be no more to be seene ; but a deluge of blood swallow up all . but , what doe we see ? the lord jesus making three kingdomes as bottles , filling them first with the winde of vanity , and pride ; then with the wine of their owne fury , and his wrath ; so dashing them in pieces one against another , till they become as broken pot-sheards . yet his anger is not turned away ; but his hand is stretched out still . still he seemes to be hissing fot a troupe of fiercer spirits from the darke , and fiery corners of hell below , to enter into these pot-sheards ; that they may make a more confused , and crueller warre , each with other . are these things dreames , and fancies ? or are they seriously thus ? we reade of a law , which god made among the jewes , levit. 23. 29. that if any one afflicted not himselfe on a solemne day of humiliation , that soule should be cut off from his people . o god! let not this curse fall upon my spirit , or upon any spirit here present this day ; to be so far cut off from being a living member of jesus christ , or a naturall member of his native countrey ; as to mourne , but in shew , or slightly now ; when the lord jesus riseth upon us in such a cloud of deepe , and reall sorrowes . if any man at this time , regardlesse of that storme , which he sees in his saviour's face , or of the sufferings of his brethren , shall make himselfe red with wine , and laughter ; when jesus christ is red with anger , and blood ; is it not , o god , because thou hast made the heart of that man fat for a sudden slaughter ? let us then mourne seriously . 2. mourne spiritually . imitate jesus christ , make him your master this way in your griefes . we reade of him , mar. 14. 33 , 34. he began to be heavy , and sore amazed . and he said , my soule is exceeding sorrowfull , even unto death . alas our brethren ! our country ! our selves ! our saviour ! shall not the wrath of the one , and the sufferings of the other , make us sore amazed , and exceedingly heavy , unto death , even the death of all our fleshly delights ? it is witnessed of christ , 1 pet. 3. 18. he was put to death according to the flesh , and quickned in the spirit . s. paul teacheth us , 1 cor. 5. 5. that , after the same example , every humiliation should be for the destruction of the flesh , and the saving of the spirit . who calls himselfe a christian ? and yet can forbeare in these times to sigh forth such language as this : lord jesus ! thou art our master , we will learne of thee , to die with thee . make thou these calamities , which our eyes see , our eares heare , our hearts feele , and feare on every side of us , to be our crosses , set up by thy crosse ; on thy right hand , like that of the good thiefe . we have had power , pompe , pleasures after the flesh : but now let all these languish on these crosses , till they bow downe the head ; and we give up the ghost of all earthly strength and hope . thus we will dye , and our death shall be sweet unto us , as the spring of a better , and more blessed life . my soule ! breathe thou forth thy griefes , and feares into the bosome of thy jesus , after this manner : my dearest lord ! all these miseries round about me , shall be thy crosse to me . here will i lay me downe on this crosse , in thine armes , who hast been crucified upon it before me . this shall be my rest in the day of trouble : for here will i lay me downe , and dye , for ever to the world , that i may rise againe in thy bosome to a new hope ; to sweeter , and surer joyes . but , for what shall we mourne ? we reade in the gospel of a people , that said of christ , we will not have this man to rule over us . for this the lord jesus determines to go up , and slay them . have not we refused the lord jesus , for a master , to rule , and guide us ? is it not for this , that he hath made these slaughters upon us ? let us try our selves concerning these foure masters , out humour ; our lusts ; our passions ; the examples of men . 1. our humour . god complaines , esay 52. 3. my people have sold themselves for nought . how often have we sold our selves , our soules , our saviour for nought , for a humour ? let us thinke , and weepe ; that many a time the lord jesus hath dropt upon our soules the precious discourses of life , peace , and immortality , like the dew from the wombe of the morning , that is , from the eternall fountaines of light , and truth : yet we have cast it off , without consideration , meerly because our humour lay that way , to be carelesse of these things . o stiffe-neckt spirits ! jesus christ hath come to us , eating , and drinking , that is , filling himselfe with immortall strength , and truths , with divine sweetnesse , and joyes ; that he might flow forth on us , and feed us with the same bread , and wine of heaven . o hard-hearted spirits ! he , who is the beloved of god , the beauty of the godhead comes to us , neither eating nor drinking ; but weeping and dying ; testifying the greatnesse of his love by the greatnesse of his sufferings ; teaching us to hide our selves from griefes , and death in his wounds , and through them to passe into paradise . yet , we suffer all this to run waste , making no entrance into our eares , or hearts ; and that for a weak , empty humour , for an inclination without reason ; because we are listlesse to such things , and have no pleasure in them . but now let us fall downe before jesus christ , and say , lord ! thou art the wisdome of the father . none teacheth like thee . thy love , and wisdome have overcome me . many masters , many hamours have reign'd over me , besides thee . but i bring my stiffe neck to thee with a halter upon it ; till thou please to take it off ; and put on thy yoke , which is light , and easie . i bring my hard heart to thee , and lay it broken at thy feet ; till thou gatherest it into thy breast , and make it whole there . 2. our lusts . these are our second masters . psal . 12. 13. god saith of israel , i gave them up to their owne hearts lusts . and then afterwards , o that my people would have heard my voice ! lusts lead us away from jesus christ , and suffer us not to heare his voice . let us try our selves concerning this thing . what in all the course of our life hath put us on the frequentest , or chiefest actions of our life ? have the spirituall appearances of jesus christ within us , conspiring with his word before us , been the oracle , with which we have consulted ? or have our lusts prompted us , and thrust us on ? have our eyes been upon the eye of christ to guide us ; or on some wedge of gold , or the babylonish garment of some power , office , or honour ? what is it in the great action of this reformation , that hath put us to travaile so far about by the way of the wildernesse , of a warre ? to meet with so many fiery serpents ? what is it , which now hath cast us into this feare , that we shall waste a weary life , and drop our carkasses in this wildernesse , before we see the land of rest ? have we not loath'd manna ; and lusted after quails ? we have found no savour , or relish in the discoveries of beauty , sweetnesse , rest in the spirit , and person of our blessed saviour : but have been longing for the bravery , ease , and pleasures of the flesh . doe we thus requite jesus christ ? he hath spared no losse , trouble , or paine , to make his way to us , to make known himself , his father , and the glory of heaven to us . yet now every motion of ambition , vanity , covetousnesse , or foule desire , hath more power to perswade with us , than the life and death of jesus christ , than all his words , teares , and blood. let our saviour speak by his providence , as loud as thunder ; let him speak by his promises with the tongue of an angell , to our eares and affections ; let him speak by the power of his spirit , with the voice of god to our spirits ; we cannot heare him . but let a lust whisper onely from out of the ground of our sensuall part ; we heare it with ease and speed . shall we not be ashamed , and grieved for these things ? 3. our passions . you have an admonition from the apostle , ephes . 4. 27. let not the sun goe downe upon your wrath : to that he addes , ver . 28. neither give place to the devill . passions are devils come up into our spirits , with the fire of hell burning hot upon them , and flaming from them . these are uncleane spirits , which for the most part haunt the high places of power , and the desolate places of warre . when passions are loud , god himselfe cannot be heard by the best men ; as we see in the example of jonah . what griefe is it to thinke , that we should refuse the prince of peace for a counsellour , when we take our passions in his stead ? that jesus christ should come with his wounds upon him , and not be able to quench the heat of our enflamed blood with his blood , that was poured out for us ? that jesus christ should come with all the joyes of heaven upon him , and not be able to put out the hellish fire flaming in our hearts , by these heavenly beames ? that he should unbosome to us all his consolations , and yet not asswage some carnall griefe in us ? o how deepe a wound doth this make , if the time have been , when jesus christ in our soules hath been heard to say , spare ; when our passions have cryed , ruine , kill ; and have been obeyed ! it is good for us to take words to us , and pray , lord jesus ! thou canst make this heathen , this rebell , my passion , thy captive . thou canst cut her nayles , and haire , thou canst take off her earthlinesse , and extremity . doe this , and then make her thy spouse . let my passion be subject to thee , beare thy image , bring forth to thee the fruit of a true repentance , and humiliation for my passion . o! that anger , griefe , revenge , which have been as the fire of hell upon my heart , may hereafter be as fire upon thine altar to make my heart a sacrifice to thee . 3. examples of men : this is the third master . wee reade , that all the world wondred after the beast , revel . 13. 3. the power of man is a beast : the glory of man is a whore. which of us hath not worshipt this beast , and taken his mark upon us ? which of us hath not committed fornication with this whore , and bred up children of adultery by her , while we have received opinions , or engaged in actions , as they have had the stampe of some persons , or partie , which hath been the most , the most potent , or the most excellent in our esteeme ? are not the greatest part of all cases of conscience in church and common-wealth thus ruled ? have not the faith of christ in respect of persons , saith s. james , c. 2. v. 1. the apostle layes the weight of his argument on a contradiction cleerly implyed . that is not the faith of christ , which we have in respect of persons , but the faith of men . if any one among us would take an impartiall account of those principles , which his head hath taken in , or those paths , in which his feet have trod ; and would set , as sheepe at his right hand , those , which he hath had commended to him by the life of christ bringing them forth from his word in his spirit , and confirmed to him by the cleere light of christ shining in them upon his soule : and then set as goats on his left hand , those , which have manifestly , or insensibly prevailed with him , because they have the inscription of man's power , or image of man's glory upon them : how few would the sheep be with the most of us in comparison of our goats ? but hath god the father sealed any man with the brightnesse of his owne glory , to be an author of truth to us ; as he hath done jesus christ ? him hath the father sealed , john 6. 27. hath any man sealed his truth , and faithfulnesse to us , by his blood , as jesus christ hath done ? was paul crucified for you ? 1 cor. 1. 13. let us be ashamed of this double neglect of our saviour , and our soules ; of our saviour , that we have thrust him out of his chaire in our spirits , and set up man in it : of our soules , that we have made a man , who is a slight , and vanishing shadow ; our master , and measure ; when we reject him , who is the eternall image it selfe , of all truth . let heaven blush , let the earth tremble ; if men blush , and tremble not at these things . god is come downe into our shape , our saviour comes downe into our spirits , to instruct us , and shew us what is good . and we will have none of our god for our guide , but our fellow-wormes , which crawle on their bellies upon the same earth , and feed upon the same dust with our selves . the clouds are a covering between him and us , that we cannot learn of him. he , who is the image of god would shine upon us , and goe before us in his glories , as a pillar of cleere , and sweet light. but he shall not rule over us . our lusts shall leade , and our passions drive us . we savour , and relish these things . but the light of christ is too mysterious , high , and glorious for us ; we cannot see , or follow it with our eyes . jesus christ hath put himselfe out of the bosome of the father , into the hand of men , death , devils , to make known to us the things of our peace , hope , desires , and happinesse . yet we stop our eares without consideration , whether he speak right things , or no ; whether it be reason to refuse , or receive his words ; being carryed to it onely by an humorous carelesnesse . have you any sense of these things ? i beleeve , i know , you have , if you have any sense of your saviour . i have two sad words yet to speak for a double close to this vse . 1. close . these refusals to hearken to the lord jesus , have been the ruines of these kingdomes thus far . i intreat you to reade a few words with me from the psalmist , psal . 81. 13 , 14 , 15. o that my people had hearkned unto me , and israel had walked in my wayes ! i should soone have subdued their enemies : but their time should have been for ever . saint peter teacheth us , 2 pet. 1. 1. that no scripture is of private interpretation ; but hath an universall concernment for all estates , and times . i now pray , that each of us had a spirituall eye to see , a spirituall eare to heare spirituall things . then should we see jesus christ hovering in his spirit over these islands ; we should heare him making this lamentation over them in his owne language : o that the princes and people of these lands had knowne me in my secret wayes of converse with the spirits of men ! o that they could have heard , and would have hearkned to what i have spoken by my appearances in the depths of their soules ! o that the rulers and people of these nations could have seene that path , which i have pointed out to them from heaven , by my light , invibsile indeed to fleshly eyes , but visible to the eye of faith ! how soone would i have subdued their enemies , and enmities ? but their righteousnesse should have appeared as the sunne : the time of their peace should have already been , and have been for ever . o that when i had spoken of the law of my lips , and the light from my face ; these had not been , as strange things to them ! but now they have walkt , as men , and taken to themselves the counsailes of men . for this their feares are increased , their troubles are multiplyed , as the waves of the sea . for this palenesse is upon every face , bitternesse upon every tongue , upon every heart a sad expectation of greater evills yet , of those dayes , when the cities , that yet flourish , shall be laid waste , and a blacker , a more overflowing storme shall sweepe away all those comforts , that have been hitherto left them . let us stand , and first looke backward on so much of this our day of visitation , as is already past , which hath been a day of blacknesse , and clouds . then let us look forward upon the evening more terrible , and full of horrour , which is too likely to conclude this day . let us say , because we have followed our owne counsailes , and not our saviour's ; we have brought all these evils upon these kingdomes . let our hearts within us say this , then let them break , and dye , that jesus christ may revive them . this is the first close . 2. close . because we have been no sooner , no more humbled ; our calamities are growne greater . give me leave to pick some sad passages out of that thundring chapter , levit. 26. 21. if ye will not hearken unto me , ver . 16. i will doe this unto you , i will bring upon you terrour and consumptions . ver . 18. if ye will not for all this hearken unto me , i will punish you seven times more . ver . 19. i will break the pride of your power . ver . 20. your strength shall be spent in vaine . ver . 21. if ye walke contrary unto me , and will not hearken unto me , i will bring seven times more plagues upon you . ver . 23. if ye will not be reformed by all these things , ver . 25. i will bring a sword upon you , ( to avenge upon you the quarrell of my covenant : ) when you are gathered together within your cities , i will send the pestilence among you , and you shall be delivered into the hands of your enemies . ver . 27. if ye will not for all this hearken unto me , ver . 28. then will i walk contrary unto you in fury . ver . 29. you shall eate the flesh of your sons , and the flesh of your daughters . these are words to make the eare of man tingle , and his heart ake . why are all these dreadfull menacings ? for this , if ye will not hearken to me ; if ye will not be reformed by former sufferings . it were happy , if each man of us , when he comes home , would retire into his closet ; or presently retire into himself , and say , hath the lord made so many breaches upon these lands , and so few upon my heart ? must he bring a kingdome to absolute ruine , before he reach my heart , to break the pride of my power , wisdome , honour , and confidence ? must i be brought to the extremity of publike evills , to the end of the creature , before i will be brought to the end of my wits , to meet with jesus christ , that my eye may see my teacher ? we have the story of a dreame , which nebachadnezzar had , and the interpretation which daniel made of it , dan. 4. part of the interpretation is exprest ver . 23. they shall drive thee from men , and thy dwelling shall be with the beasts of the field , and they shall wet thee with the dew of heaven , and seven times shall passe ever thee , till thou know , that the most high ruleth in the kingdome of men . i say in our case , as daniel said to the king , this dreame be to our enemies , and the interpretation of it to those that hate us . yet i very much feare , lest we be driven out of all forme of a common-wealth , into a wildernesse of confusion ; that our nayles will grow longer , and sharper , like the clawes of birds of prey ; that our haire will turne into feathers of flight , and fury ; that we shall have our dwelling among beasts , not men ; that seven times more will come upon us , to wet us with the displeasure of heaven ; before we know , that the most high god , the lord jesus , hath wisdome , and might , that his hand disposeth of the kingdomes of the earth , his lips alone utter knowledge , and discover truth to man. doe we not yet groane for the plague of our hearts , that they are so long so hard ? doe we not cry , o the slownesse of our hearts to know the voice of our owne shepherd , and to receive the teachings of the lord jesus ! shall we now all joyne with an unutterable , and irresistable groane to aske one thing of our saviour ? even this : that we may be ever in thy temple , o jesus ! thy presence makes our soules thy temple : that we may be still beholding thy face , and still searching out thine appearances within us , to make these the men of our counsaile . thus much for the first use , which is for humiliation . use 2 for information . christ is our onely master in christianity . there is then no testimony , on which we can build our religion , our beliefe in divine things ; save onely that testimony of that most high spirit , which is god , and christ shining in our spirits . it is one of the names of christ , revel . 1. 5. the faithfull witnesse . it is his prerogative , as to be king of kings , so to be the witnesse of witnesses . every testimony is so far to be believed , as it hath him testifying to it , and in it , who is the faithfull witnesse . it is onely the greatest light , the light of the world , the spirit of jesus christ , that can enlighten , and informe us in the greatest things , which are the things of god. the whole world , especially the christian part of it , is fill'd with violent , and voluminous disputes , concerning this thing : what should be the rule of our faith , how we should distinguish the true religion from the false . there are five competitours for this master-ship over our spirits : 1. reason . 2. the authority of the church . 3. miracles . 4. the letter of the scriptures . 5. the spirit . we will briefly examine all these , each apart by it selfe . 1. master , reason . this it selfe needs a master . for it is corrupted , and depraved in all man-kind . where then shall we find right reason ? who shall refine , and define it ? by what light shall we discover ? by what fire sever the silver from the drosse ; reason from the irregularities and corruptions of reason ? who can draw a cleane thing out of an uncleane ? saith the scripture . and naturall reason it selfe in its phylosophie testifies , that nothing can bring forth it selfe out of power , or potentiality , into act ; out of an imperfect state into perfection . saint paul determines the state of nature and reason . rom. 3. 12 , 13. they are all gone out of the way . the path of reason was their way . their throat is become an open sepulchre . the inward parts of man are now no more a temple , in which reason sits in its purity , and power , as the image of god , giving forth its oracles : but a grave , in which the dead , and rotten carkase only of reason lies , without any true light , or life . but reason at first , in its height , was not , could not be a suitable , a sure judge in spirituall things . 1. reason at best is no suitable judge in spirituall things . there must be a proportion betweene the faculty and the object to unite them . reason is but a humane light : spirituall things are divine . reason is a naturall power : spirituall objects are supernaturall ; of another rank , and kind . spirituall things are spiritually discerned , 1 cor. 2. 14. can sense , which is the light of beasts , trace the workings , and flights of reason in her contemplations ; or discerne the things of men ? can we see a soule , or an angel by the light of a candle ? divine things must have a divine light to discover them , a divine power , and principle to comprehend them . 2. reason at first was no sure judge . it never was infallible . it was deceived . it may then be so alwayes . if it were againe perfect , it might againe be deceived . man being in honour continueth not , but becomes like the beast that perisheth . psal . 49. 12. the rectitude of reason , was the image of god , the crowne , and glory of man. by this he grew up streight in the midst of the creatures ; uniting them , heightning them all by a harmony into the same image . so he subdued them to himselfe , himselfe with them ascended into , and rested in the divine image . thus man was the true orpheus with his divine hymnes in the midst of beasts , trees , and stones dancing to his musick . but vaine man continues not in this honour . reason proves a degenerating thing . it is quickly tempted , easily overcome ; so it sinks downward first into a brutish , then a devilish state . reason was the glittering , and circling serpent in paradise , more subtle then all the beasts of the field , or , subtle above all the beasts of the field , gen. 3. 1. yet this serpent was the first seate , and instrument of that deceit , by which the devill ruined our first parents . but , if reason were undeceived , uncorrupt , and should remaine so ; yet could it give us no assurance . for it is a derived , subordinate principle . reason may indeed be considered in a two-fold state : 1. state ; as reason is supreame in god. so it is no other then jesus christ . for he is the image , the harmony , the light , the truth , the wisdome , the word , the reason of god. john 1. 1. in the beginning was the word , and the word was with god , and the word was god. instead of word you may reade reason , as properly , according to the greeke : for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reason ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speech . christ is that reason , in which all things are knit together , and appeare to god ; that reason , by , and for which god made all things . reason in this sense is the spirit . for christ , and the spirit are one ; not two masters , but one. 2. state : as reason is subordinate in man. thus it is a distinct master , and light from the spirit . in this sense we have hitherto spoken of it , and doe so still . vpon this ground we say , that reason in man , if it were pure , and could abide so , could have no full assurance in it selfe , could give us none ; because it is a derived , subordinate light. it is subject to another , and depends upon another above it . so it cannot have any certainty , or perfect cleernesse , but in that other light. neither can it establish us in any certainty , but as it holds forth that other light in it selfe . that was the true light , which lightneth every man that commeth into the world , saith saint john of jesus christ : john 1. 9. reason hath so much of a true light , as it hath of jesus christ in it . reason in man is an inferiour light , and therefore imperfect . if we receive the testimony of man , the testimony of god is greater , 1 joh. 5. 9. as god is above man , so is the prinple of light , by which god sees , which is his sonne , and spirit , above that principle of light , by which man judgeth all things , which is his reason . for this is the testimony of man his reason ; this is the testimony of god his spirit . so far then , as the light of man falls short of the light of god ; it must of necessity fall short of perfection ; have a negative , though not a privative want : be mixt with darknesse , uncertainty , doubt , feare . though these in innocency were tempered with their contraries , reduced to a harmony ; and so had not deformity , or torment : yet even then the morning of light , and the evening of darknesse made the day of man's knowledge . god is light , and in him is there no darknesse , 1 john 1. 5. reason at first , at best is but a twi-light . this is reason in man , an inferiour , imperfect , dependent principle ; unsuitable at best to divine things ; unsure at first , apt to be deceived ; deceived ; now depraved in all men . this is that , which at first betrayed us , and cast us out of paradise : shall we trust it now , when it is corrupt ? can it now bring us into paradise againe ? we have examined the first master , and found him unfit for the schoole of christ . let us now try the second . 2. master . the authority of the church . what doe you take a church to be ? a combination of men ? if you cannot trust your owne reason , or that of another man ; because reason hath a worme at its root , is adulterate in its principle : o then doe not trust your foules , your immortality to a councel of all mankind , if it were met together in one . for all men are acted by the same principle of reason . in vaine you worship me , teaching for doctrines the traditions of men ; saith jesus christ . obj. but you will say , a church is a communion of spirituall men in the spirit of jesus christ . it is the vnity of the spirit , that binds men up into a church . keepe the unity of the spirit in the band of peace . ephes . 4. 3. it is the presence and power of christ , who is the image , and glory of god , that gives to any the authority of a church . i am with you to the end of the world , saith our saviour , mat. 1. 1. paul saith , 1 cor. 5. 4. in the name of our lord jesus , when ye are gathered together , and my spirit , with the power of our lord jesus . thus he describes a church-meeting by the name , which is the discovery , and the power of christ upon them . answ . if it be the unity of the spirit , and the presence of christ that make a church ; then is it the appearance of christ , and his spirit through any sort of men , that must discover the true church to me , and distinguish them from every false , and pretended one . i will know , saith saint paul , not the speech , but the power of such , 1 cor. 4. 19. for the kingdome of god ( that is , the church ) is not in word , but in power , ( that is , in the power of christ working with them , ) ver . 20. the woman is the glory of the man , saith saint paul. christ is my master . the church shall be my mistris , so far , as she is the spouse of christ , his image , his glory . i then submit my selfe to the authority of the church , when i submit my selfe to the appearances of christ , and the manifestations of his spirit in any society of men . see how s. paul , as an apostle , in whom the authority of the whole church lay , commends , and justifies himself . 2 cor. 3. 1. need we epistles of commendations to you , or from you ? ver . 2. ye are our epistles written in our hearts . ver . 3. ye are manifestly declared the epistle of christ , ministred by us , written not with inke , but with the spirit of the living god , not on tables of stone , but on hearts of flesh . these are the commendatory letters , which a true apostle , the true church carry about with them : these are the commission , by vertue of which they challenge their authority : the epistle , that is the gospell , that is the discovery of christ shining thorow them into the hearts of men by the spirit . these are the onely life , power , authority , discovery of the true church ; the manifestation of christ ; and the ministery of the spirit to the hearts of men . we reade gal. 4. 25 , 26. of two hierusalems , one above , the other below , that now is , subject to temporary appearances in this world : or , that now is , whose time is now , whose being , and glory is of this world . these are the two churches ; one in the outward forme ; the other in the spirit . to be subject to the hierusalem below , to the church in the outward forme for the outward forme's sake , is a bondage . for that church is in bondage with her children . this church is but our mother-in-law . the hierusalem which is above , the church in the unity of the spirit is the true mother of us all . that church is our right mistresse , which is our true mother . this is the mount sion , that cannot be toucht , that is not obvious to sense , or subject to a carnall discerning . here is the great congregation of the first-borne , the meeting of all good spirits in this one spirit : heb. 12. 18 , 22 , 23. to be subject to the authority of this church , is to be truly free . for this church is seene onely in the spirit , and in that spirit justifies her selfe . this spirit is the seale of the living god upon her . thus the authority of the church is none , or t is that of christ , and his spirit in her . 3. master : miracles . divines distinguish between mirandum , and miraculum , a thing to be admired , and a miracle . that is to be admired , which is unusuall , or unknowne ; which proceeds from some unwonted , or undiscovered cause in nature . that onely is a miracle , which is above nature , which transcends the course , and power of nature ; which hath the divine nature putting forth it selfe in the vigour of its abstracted being . you have miracles described , mark 16. 20. they went forth , and preached , the lord working with them , and confirming the word by signes following . that onely is a miracle or a signe from heaven for confirmation of the truth , which hath the lord jesus working , and appearing in it joyntly with some creature . there is no way of confirming the appearances of christ , but onely by the multiplying of those appearances . how then shall i know , which is a miracle ? i must have a spirit large , as the sand of the sea , that can put a girdle about the whole compasse of nature , in her widest extent . i must fathom her in the utmost of her power , before i can say of any thing , this is supernaturall , this is a miracle . or else , he that saith , he sees a miracle , must say , he sees god as he is above all creatures , comming downe in his owne likenesse , into some particular creature , and making a change of it , by that discovery of himselfe in it . the waters saw thee , o god , and were driven backward , saith the psalmist of the miracles wrought in the passage of the children of israel out of aegypt . no man can discerne a miracle , 'till he discover god , which can never be done , but by the eye of god in the soul of man. jesus christ is the head-miracle . for in him first the face of god is seen in union with the creature , as in a glasse . each miracle is the same appearance over again in severall shapes , as the same soul , which shines out in the head , shewing it self in the various members , and parts of the body . therefore is the working of miracles , a gift of the spirit : and the working of a miracle is by the faith of christ , 1 cor. 12. 9 , 10. mat. 17. 20. but let us passe from miracles to the letter of the scriptures . 4. master : letter of the scriptures . nothing is to be said of these , but reverendly . they are to be set below the spirit alone . it is in comparison with this spirit , that themselves undervalue themselves , and testifie of themselves these things . 1. the scriptures in the letter are dead . but now we are delivered from the law , that being dead , wherein we were held , that we might serve him , in the newness of the spirit , and not in the oldness of the letter , rom. 7. 6. the law , and the letter are every where made of equall dignity , power , and extent . both , as they are alone , are old , and dead . the scriptures thus taken signifie nothing , except you bring some living power , or principle to them , to quicken them . lay them before a dead man , and they are , as dead , as he . 2. the scriptures in the letter are killing . 2 cor. 3. 6. the letter killeth , but the spirit quickneth . the letter of the scripture kils two waies , by confounding , and condemning us . it hath so much darknesse upon it , so much difficulty in it ; it is subject to so many disputes , to such variety of interpretations : that it troubles , and distracts our vnderstanding , making it able to see nothing , to settle no where . this indeed is the proper end , and best effect of the letter , to put out quite all our light , that we may wait for a higher light from heaven , which may restore the letter without us , and reason within us , as by a regeneration . saint paul saith , i by the law am dead to the law : galat. 2. 19. happy is he , who can say in like manner , i by the letter am blind , and dead to the letter , that the spirit may shine thorow the letter upon me , and fulfill the law of the letter in mee . 3. the letter of the scripture is an outward thing . rom. 2. 1. saint paul teacheth us , that he is not a jew , who is one outwardly , in the letter : but he that is one inwardly , in the spirit . the letter , and the spirit are opposed , as inward , and outward . the spirit is called a sword , ephes . 6. 17. the scriptures are the scabbard , in which that sword is laid up , and out of which it is drawn . the spirit in the same place is called the word of god. this is the inward word , the scriptures are the outward . the spirit is a person : the scriptures are a garment fitted to that person , and receiving their warmth from him , before they can give any to us . yet every principle , and power of falshood , as well , as truth can cloth it self with this garment . he is not a jew , that is one outwardly in the letter . each principle , and spirit makes the scriptures appear to it selfe in its owne likenesse . spirituall wickednesses can set themselves up in the highest places of scripture . 4. the scriptures in the letter are but a shadow . the law having a shadow of good things to come , but not the very image it self , hebr. 10. 1. i have already said , that the law , and the letter are much one thing . the person of jesus christ in the spirit is the image it self of all good things . the scriptures are the shadow , which this image casts from it self in the light of the spirit . all creatures are shadows of those good things , which are in god , and christ . the scriptures are the largest , the exactest , the nearest , the best shadow ; and such a one , as is rightly seen only in the eternall light of christ . it vanishes into a confused spot , when he withdraws ; and is clear again , when he appears . saint paul puts timothy in mind of studying the scriptures ; but then lest he should mistake them , he gives him this vniversall caution , 2 tim. 3. 19. knowing that every scripture is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , given by inspiration of god. vnhappy is he , that trusts himself to any thing , as scripture , any further , than it carries a divine inspiration , the breathings of god , or his spirit along with it . that is scripture , which is the word of god : and that the word , which is in union with the immortall word . this word hath the words of everlasting life , john 6. 68. i will conclude this particular head of the scriptures , with an answer to an objection , which the papists make against us . so shall we fall upon the last master , the spirit . object . they say , we run in a circle , while we make not the church the ground of our belief . for we pretend to know all things by the scriptures . but , how the scriptures ? by the spirit . and , how the spirit ? by the scriptures . thus we run round . answ . but if a man say , he converseth with my body by my soule , and with my soule by my body : doth he run in a circle , or speak vainly ? no : for both are true in a distinct , and proper sense . the body is the appropriate , and immediate instrument of the soule : the soule is the breath that fills that instrument , and gives it a distinct sound . the spirit quickneth . as the humane nature to the divinity of christ : so the scriptures are a kind of incarnation , or as a body to the holy ghost , which alone is their proper soule . the scriptures are the materiall object of our faith ; the spirit the formall ; both the ultimate , the last object in their kind . the truths , which i am to believe , lie in scripture , as colours in the wall , or in a picture . the spirit is , as the light. i see the coloured wall by the light , for that enlightens it , actuates its shape , and colours , brings them , unites them to my eye ▪ enlightning , and actuating that also . i see the light by the wall , for it reflects , and directs it self from that to my eye . so the spirit , and the scriptures , as light , and colours on a picture are mutually seen in , and by one another ; without any maze , or endlesse circle . thy word is a light to my feet , and a lanthorn to my paths , saith david , psal . 119. the eternall word in the written word is the light in the lanthorne . the scriptures are my spectacles , though the spirit of christ be my light , or my eye ; and his person , the word which i read . my god! let me not want thee in the humanity , while i am a creature . blessed spirit ! let me enjoy thee in the scriptures , while i am in the flesh . 5. master , the spirit . this is the christ , the true master , 1 tim. 3. 13. great is the mystery of godlinesse , god manifested in the flesh , justified in the spirit . the spirit is god , and christ in their divine appearance , as they are invisible to carnall eyes , pure , simple , perfect in one . all flesh is a manifestation of god ; and each manifestation , which is not the substance it self , is but flesh . the spirit , that is , the spirituall appearance of god in christ , tries , and justifies , or condemns all appearances of truth or falshood . this is the onely judge , at whose bar every manifestation of god in the flesh receives its justification ; even the spirit . the lord jesus is that spirit , 2 cor. 3. 17. 1 john 5. 6. the spirit is truth , that is , the highest truth . reason saith , there must be one , there can be only one first , and last truth , from which all truths primitively derive themselves ; into which they all ultimately resolve themselves for certainty , and evidence . reason saith , this truth can be no other than the highest of all , the only true god , as he is , in his own spirit , and spirituall appearance . thus the spirit , which is above reason , and can reveal it self at pleasure without reason , is witnest to by reason . this spirit is the most high god. this god is our jesus , as he stoops into our natures , as he puts forth himself in our persons to become the fountaine , the glasse of truth , love , life , joy within us . this is he , who calls to our fluttering , wandring spirits , and points them to himself , and saith , here shall be your rest , build your nests on this rock . his name is , i am that i am . i am certainty . i am truth . all other things are so far certain , and true ; as they have a certainty , and truth in him ; being comprehended in his appearance ; or carrying forth his appearance in themselves . come then all , that hunger and thirst after truth ; sit downe at the feet of this master , as mary did . there are many objections made against these inward teachings of christ by the evidence of the spirit . 1. object . how shall i know this spirit ? answ . if you ask me , how you shall see other things : i answer ; by the light. but if you ask me , how you shall see the light : i have nothing to say , but the same thing again ; by the light. that which makes manifest is light. the light comprehends the object in it self , flowes with it into my eye , unites it self to my eye , informs it immediately with it self , and with all shapes , and colours in it self . thus if you ask me , how you shall know divine things : i answer ; by the spirit . but you reply ; how shall i know the spirit ? still i answer ; by the spirit . 't is the rule of school-divines , when you come to objectum , quo ; sistendum est : when you come to the first principle of seeing , or knowing ; you must stop there . for that discerns , and judges all ; but is discern'd , and judg'd only by it self . saint paul joynes them two : a spirit of revelation : and the opening the eyes of our understanding , ephes . 1. 17 , 18. 2. object . but how can this be , seeing my soule knows not this spirit , hath no sense of it , no suitablenesse to it ? answ . saint john satisfies you in this doubt , 1 joh. 5. 20. the son of god is come , and hath given us an understanding , that we may know him , that is true . looke upward to the mountaine of the godhead , from whence salvation comes . jesus christ will come by his spirit into your spirits ; he will come as an uniting , quickning , informing , transforming spirit into your soules . he will give you an understanding to know him , a will to love him , a power to abide in him . jesus christ comes to a man , as life from the dead ; as eternall life spreading it self through the soule . 3. object . how shall i judge of this spirit in another man ? answ . saint paul replies , rom. 14. 14. who art thou , that judgest another man's servant ? that is , a man in his relation to god. he hath a master of his owne , to whom he stands , or falls . doe , as the father hath done , leave all judgment to the son , to his manner , and measure of appearing in thee . so judge not , that ye be not judged . judge not the spirit by carnall principles , lest you be judged as evil doers , and busie-bodies , by the spirit . 4. object . men may deceive themselves , and abuse the world under this pretence , saying ; i have the spirit . answ . what hath this objection peculiar in the case of the spirit ? the jewes cry up the temple of the lord , to cry down the lord of the temple . may not men pretend falsly to reason , miracles , as well , as the spirit ? may there not be apocryphall scriptures , as well , as apocryphall spirits ? false churches , false christs , and false gods ? what strange thing is there in this ? hath not saint paul determin'd the state , and manner of men universally in the world , so far , as they are not in christ ? deceiving , and deceived , 2 tim. 3. 13. we read of the law of the spirit of life . the spirit is no further my law , then it is my life . the spirit in another man , is but the letter to me , which is old , and dead , till it be justified , and quickened by the spirit in my own breast . if i then be deceived , i deceive my own soul . 5. object . but how ill is the consequence of impostures in this kind ? what confusions doe they beget ? answ . the best things counterfeited are most dangerous ; as the idol-gods for many years drowned almost the whole world in temporary deceits , and desolations ; in eternall flames : yet is this no disparagement to , no argument against the divine nature . the counterfeiting of mony brings confusion upon a common-wealth : yet men cannot traffique without money . 't is true , the aping of the spirit , the setting up of mockspirits is a darknesse , a snare , a storm upon the spirits of men in civill , and religious affairs : yet can we have no commerce with spirituall things without the spirit . ephes . 2. 18. we have accesse to god in one spirit . there is no communion with god , but in the unity of the spirit . these three the father , the spirit , the soule , are made one in every act of spirituall life , or enjoyment . hear then the voice of jesus christ calling you by his spirit : come to me , and i will give you light , certainty , rest . man lives not by bread alone , but by every word , that commeth out of the mouth of god , mat. 4. 4. this is the bread of heaven , that alone feeds , and satisfies the understanding ; this eternall word , that comes forth from the father ; and every word , as it comes forth from this word , every appearance , as it springs up in this appearance . oh! that he would kisse our souls with the kisses of his mouth ; and so seal truth upon our vnderstandings ! the philosopher describes truth to be that which sistit intellectum , stayes the vnderstanding . if you lay your souls to rest upon any opinion , or principle ; besides the sweet breathings of this master : your souls will sink thorow them . so let them sink thorow every creature , till they fall below all , into the spirit of jesus christ . this spirit is the golden girdle of truth , which will bind you fast , and hold you in on every side . this spirit , is the bed , which god makes , on which you may safely repose your selves . here an eternall certainty shall be under you , to sustain you : an infinite cleernesse round about you , as curtains of light , shining upon you , and shewing you all things in their lustre . use 3 for exhortation . it is often said , that great persons are much flatter'd : they seldome know truth , because they see with the eyes , and hear with the ears of others . right hon ble , i humbly commend to you a master , who is truth it self . i beseech you to hear with his ears , to see with his eyes ; to make his person your book , in which you shall read the stories of god , and eternity ; to make his face your glasse , in which you shall see , how glorious you are in him , how to make your selves gracious for him . if you are willing to be his disciples , i will point out to you some of those lessons , which he teacheth . there are two lessons , which are most principall , and most difficult . they are hardest to be understood , or believed . but when these are learned , they make all the rest easie . they are these two : 1. the lovelinesse . 2. the love of jesus christ . 1. lesson : the lovelinesse of jesus christ . i do not now wish , that i had the skill of a powerfull oratour , to write the lovelinesse of my saviour upon your fancies , with well-chosen words . but i pray , that he , the lord jesus himself would write with the spirit of the living god upon your hearts somthing , any thing , one iota , one tittle of his own lovelinesse : then i am sure , you would go from this place , as the eunuch did from philip ; rejoycing , and praising god. the lord said , psal . 27. 8. seek ye my face . divines well interpret this of christ . the face is the beauty , and majesty of man. jesus christ is the naked face of the godhead . he is called , a branch , or a flower , zach. 3. 8. jesus christ is the godhead branch'd forth into its diversities of glories : the flower of the divine nature ful-blown . john 1. 1. the word was with god : prov. 8. i , saith wisdome , was , as one bred up with him , that is , god , i was his delight . our saviour's person is the word , in which all things are exprest : the wisdome , in which all things have their form , and fulnesse . god is a spirit of an infinite capacity ; yet he entertains himself eternally with the musick of this word , and the beauties of this wisdome . god pleaseth himself to the heighth with the lovelinesse , in the person of christ , and satisfies himself to the full , with the varieties in that lovelinesse . do you not now begin to perceive something extraordinary in the person of the lord ? could you not exchange the whole world for a sight , a tast of him ? when the sop , and the devill were entred into judas , jesus christ saith , now is the son of man glorified , and the father is glorified in him , john 13. 31. jesus christ descends into the darkest shape , the lowest state of things among the creatures . yet by his presence he puts a glory upon it , he makes it fit for the father to glorifie himself with it ; because he finds himself , and his own heaven in it . 1 cor. 6. 11. we read of abusers of themselves with mankind , idolaters , extortioners , &c. such , saith the apostle , were some of ye . but ye are wash'd , but ye are cleansed , in the holy ghost , and the name of the lord jesus . you that have the most foule and loathsome souls , heare this : the name of jesus christ , is the image of his beauties . doe but cast your selves into the embraces of these beauties : ( you are alwaies embraced by them . ) let but this person spread his armes about you : you shall immediately be changed , and cleansed ; you shall shine forth fairer than any creature by his comelinesse ; you shall be made a sit spouse for god. doe you not feel the eyes of your understandings to open , and take in a glory ? doe you not now learn , that it is more honourable , and more pleasant to be in a prison , on a dunghill , on a sick-bed , in a grave with jesus christ ; than to be in a palace without him ? were it not a happinesse to be dead , that we might be for ever with him ? my lords ! i beseech you to receive a short sentence from the mouth of a worme , and lay it up in your hearts . when the houre comes , in which all your comforts shall forsake you , it will be of inestimable vertue , and value to you . it is this : the person of christ satisfies the father ; beautifies the blackest soule ; glorifies the basest , and bitterest condition . this is the first lesson , the lovelinesse of jesus christ . 2. lesson : the love of the lord jesus . we read of christ's sending his spirit , to convince the world of sin , righteousnesse , and iudgment , john 16. if the lord would have you learn his love , he must send his spirit into your hearts , to convince you of sin , that you may know , how much he bears with you ; of wrath , that you may know , how much he bears for you ; of righteousnesse , that you may know , how much he bestows on you . he must send his spirit into your hearts to stretch them all waies , to the utmost heighth , depth , breadth , and length ; that they may take in his love. and yet then they will not take in the thousandth part . saint paul praies for the saints ; that they may know , the heighth , depth , breadth , and length : and all this , but as a preparation ; that they may know the love of christ ; and yet then , he saith of it , it passeth knowledge , ephes . 3. 18 , 19. i will give you severall places of scripture , to be as hints to you of the love of christ , and his teachings of it in the soule : revel . 1. 5. who , that is , jesus christ , hath loved us , and wash'd us in his bloud . acts 9. 4. jesus christ complains from heaven , saul , saul , why persecutest thou me ? john 17. 1. our blessed saviour praies to his father for his disciples , that , that love , wherewith thou lovest me , may be in them , and i in them . come you , that yet wallow in your lusts , and think nothing so sweet , as they are to you : come you , that welter in despair , as in your bloud ; and think , nothing can be sweet to you : learn the love of the lord jesus , as he teacheth it . when thou hast polluted thy self with the greatest vncleannesse ; then feel the drops of thy saviours bloud trickling apace from his wounds down upon thy bosome , to wash off that staine : then heare the voice of thy saviour sweetly speaking forth these words in thy spirit , thus i die for thee ; yet thus thou killest me , all the day long . will not these words break your hearts , and kill your lusts ? when you are at the lowest ebbe of grace , or comfort ; when your feet stick in the myre of clay : then look upward , see jesus christ in heaven , heare him in the midst of all his joyes , speaking to his father concerning thee , after this manner , o my father , why doest thou still persecute me with thy displeasure ? my joy is not full , while this man's sins , and sorrows are upon him . i suffer shame , fear , want , woe in him . here shew , that love , which thou bearest to me , on this poor soule . when you seem to your self most neglected of god , and man , most afflicted from both : then look inward , see jesus christ in your own spirits ; hear him thus comforting thee , yet have i my heaven here in thee : yet hast thou thy heaven , thy righteousnes , thy joy , thy jesus hidden in the midst of thee , ready to be made manifest upon thee in their own season . doe not your souls pant within you after this jesus , now , that you hear so much of his love ? now let each one say , depart from me , ye fruitless delights , ye causlesse despairs . for now i know that the love of the lord jesus towards me excells all things , that ever were . his loving kindnesse is sweeter than life it self . skin for skin , and all , that a man hath , will he give for his life ; said the devill . but skin , lusts , life and all will he give for this love , that hath once had any tast of it . all my contents are in this and in thee , ô jesus ! these are the two principall , and most difficult lessons in the school of christ . there are many other besides these , of which i will cull out six : 1. loath the world , and live in heaven . christ teacheth us to seek a city , not of this creation , whose builder , building , and chief inhabitant is god. he teacheth us to find this new hierusalem , which is above us , within us , and there to dwell . he discovers this city with its citizens in our spirits , and draws us into it . 2. hate sin , and be holy. jesus christ teacheth with a tongue of fire in the heart of man , which melts , and makes new ; which as it teacheth , toucheth , takes hold , consumes the drosse , and refines the gold . 3. cast off your selves , and abide in jesus christ . the teachings of christ run much upon two creations , the one , old ; the other , new ; and a dying to the one , that we may live in the other . take away the earth , and heaven is every where . take away the old appearance of the creature , and christ with god appears . one appearance is the garment spotted with the flesh ; the other is the white rayment . 4. have a beautifull conversation among men . the rule of christ is ; that good men should shine , as lights in the world . light is clear , the same in every posture , and motion . it enlightens , and cheers ; it draws , and directs . it is of the same stuffe , and appearance with heaven . 5. be a servant to all in humility . learn of me , for i am lowly , saith christ , mat. 11. 29. the son of man came not to be served , but to serve , mat. 20. 28. he is likest to the most high , that can descend lowest to serve , and please others in christ . 6. be a father to all in charity . this is a mystery of sweetnesse , which the lord jesus infuseth into the soules of his hearers ; to comprehend all things in one spirit with themselves , by being themselves comprehended in one spirit with god ; to look upon all things as their owne , and the out-goings of their owne spirits , while they are one spirit with jesus christ . many such lessons jesus christ teacheth us ; but they all are easily learn'd and practised , when we thorowly understand those two great lessons of the lovelinesse , and love of jesus christ . he that looks upon the lovelinesse of jesus christ , as he looks , will feel himself by degrees transform'd into the same spirituall beauties , 2 cor. 3. 1. beholding the glory of the lord , we are chang'd into the likenesse of the same image . he that dives into the love of jesus christ will feel himself irresistibly drawn , and forc'd by it , to answer , and imitate it , 2 cor. 5. 14. the love of christ constraineth us . the lovelinesse , and love of the lord jesus fall both into the same path. he that hath found one , hath found both . this is the shortest , sweetest , plainest , and perfectest way to heaven . what shall i now say to conclude this exhortation ? if the lord jesus have been working with me this day , confirming the words , which i have spoken outwardly to your ears , with his words spoken inwardly to your hearts : then i know , your hearts have been powerfully touch'd : and some one among you sweetly affected with jesus christ begins to say : i have hitherto sought my honour , in the glory ; the sweetness of my life , in the pleasures of this world . but doe thou thus still teach me ; ô my iesus ! make me to hear from thy mouth the sound of thy loveliness , and love in my spirit . then shall i have more joy in these things , then ever i have had , when my corne , and oyle have abounded ; the treasures , and delicacies of the flesh . use 4 direction . you shall know the teachings of jesus christ , from all other by these properties : 1. love. 2. life . 3. power . 4. perpetuity . 5. infallibility in his person . 6. demonstration of his doctrine . 1. property : love. the teachings of christ fell upon the soul , like the soft rain upon the tender grasse . the touchings of men have much of their own humours , and passions mingled with them , which often nip the young 〈◊〉 . 〈◊〉 the breathings of christ are soft , and gentle , not quenching any heat , though never so weak , and dark ; but fanning the least smoke , till it be a flame . as the eagle bears her yong ones upon her wing , and so teacheth them to flie : thus doth the lord jesus train us up to spirituality , bearing our infirmities . 2. property : life . jesus christ speaks quickning , creating words . as he instructs , he infuseth a principle suitable to his doctrine . he holds forth a light , and makes a seeing eye . he utters divine mysteries , and makes a hearing eare. he presents love , riches , joy , strength ; and gives a heart to receive it . 3. property : power . jesus christ speaks not words , but things . you have not so learn'd christ , if you have been taught of him , and have learn'd the truth , as it is in him , ephes . 4. 20 , 21. christ doth not teach by signes , but the sabstance it self . he presents the excellencies , of which he discourseth ; he shews them to the life in his own person . he plants them , and sets them in the soule , to grow there . christ so teacheth , that he makes his words , spirit and life , iohn 6. 63. one spirit , and life with himself , and you . he makes these three , one spirit ; the teacher , the truths taught , the disciple , that learns them . 4. property : perpetuity . 't is said of god , that his work is for ever , eccles . so are the teachings of christ for ever . he gives us his spirit to be a treasury , and a remembrancer of all truth to us . he shall bring all things to your mind , iohn . thou hast the words of everlasting life , iohn . the words of christ will live in your spirits , as long as ye live ; in your death ; eternally . 5. property : the infallibility of his person . let god be true , and every man a lyar , rom. 3. 4. nay , man is not onely a lyar , but a lie. surely men of low degree are vanity , and men of high degree are a lie : to be laid in a balance , they are altogether lighter than vanity , psal . 62. 9. man is nothing more than an empty appearance . if he pretend to be , or appear any thing , he makes himself a lie. the wit , strength , excellency of man serve only to make a strong delusion . man hath infallibity no more , then he hath immortality . but jesus christ is more than man. he is god too . god neither tempts any man , nor can be tempted , james 1. 13. jesus christ cannot deceive any man , nor be deceived . if he appear , his appearances are true . if jesus christ say , it is i : the winds of temptation , the waves of doubt obey , and the greatest storm in the soul is silenced into a calme . there remains now only the last property of christ's teachings , which is the principall one . i shall therefore be somewhat the larger upon it . 6. property : demonstration of his doctrines . saint paul testifies of himself , 1 cor. 2. 4. and my preaching was not in the enticing words of man's wisdome , but in the demonstration of the spirit , and of power . when paul preached with an infallibility , it was not paul , but the lord jesus , that spake , and gave a demonstration , of that , which he spake , 1 cor. 7. 10. saint paul makes a three fold opposition : 1. oppos . between words , and power . 2. oppos . between enticing words , and demonstration . 3. oppos . between man's wisdome , and the spirit . enticing words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perswasive words , such , as are able to beget a humane faith to the highest . the demonstrations of christ in his teachings are above , not the rhetorick only , but the philosophy of man. they are more then words , fancy , wit , reason , or wisdome it self ; so far , as man , or any meer creature is capable of them . there are four questions , which being propounded , and answered , will give much light to this scripture , and this property : 1. quest . what is a demonstration ? 2. quest . what is the spirit ? 3. quest . what is the demonstration of the spirit ? 4. quest . how this is appropriated to jesus christ . 1. q. what is a demonstration ? answ . a demonstration is the evidencing of things by an irresistible light , and clearness of conviction . the philosopher teacheth us from the principles of reason , and nature ; that a demonstration must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by such truths , as are the first truths in themselves , and most immediate in respect to us . the truths , by which you will demonstrate any thing must be , 1. first truths . 2. immediate truths . 1. first truths : such as have none above , none before them , on which they depend for certainty , and clearness . demonstrating truths must be absolute , unquestionable , such , as no understanding can resist , when they are presented . that which manifests is light , ephes . 5. 13. that which makes clearly manifest without any deniall , or doubt , is light , in which there is no darkness , as s. john speaks of god , 1 j. 1. 5. such a light must that be , which carries a demonstration along with it . it must be the originall , and measure of all truth , as light is of colours . it must have pleni-potency , an all-sufficiency , a divinity of certainty , and clearnesse , in , and of it self . no other thing can ever make the soul fully sure , without trembling , or wavering . a man must be of necessity double-minded , and like a wave of the sea , as saint james speaks , iames 1. till he come to the corner stone , the bottom reason of truth , because the whole building of truth stands on this . that only is a demonstrating principle , an assuring , a quieting truth , which is so first of all , that there lies no appeale from it to any : it self being the fountain , which gives testimony to all truths , but receives , or needs a testimony from none . 2. immediate truths . these are such , as have an immediate vnion with the soul , that there may be no dispute about their evidence ▪ or diminution , or danger of corruption by any second hand . saint paul calls it a demonstration of power , when the first light , the first truths communicate themselves nakedly , to the naked soule of man , both being uncloth'd of any intervening representations , or reports . thus the soul receives the light of truth in the dignity of its strength , in the excellenty of its might , as iacob speaks of his first-born . the power of truth is the first , and highest appearance , which is proper , perfect , substantiall . all inferiour appearances are truth in its weakness , and shadowy . god made man , and woman one , that they might have a holy seed , ( a sead of god , in the hebrew ) malac. 2. 15. the first truth , as the man , the soule , as the woman must be espoused , and married , joyn'd without a deputy , or a third ; they must be immediately , entirely one ; that they may have a seed of god , a race of truths cleer , and sure , having the full brightnesse of a demonstration shining in their faces . if any thing come between your understanding , or belief ▪ and the first truths : you doe not trust to their testimony , but to the report of some other thing concerning them . the men of samaria said to the woman , now we believe , not because of thy saying . for we have heard him our selves , and know , that this is indeed the christ , the saviour of the world , iohn 4. 42. if thy soul will have any one truth in the demonstration of power : it must be able to say to the principle of truth , the highest truth , now i believe , not because of any other testimony , proof , or evidence . for i have heard , and seen , and handled thee in my self ; and so i know , that thou art indeed ( in substance , and power ) the anointing truth , the only light and anointing of all truths . 2. quest . what is the spirit ? answ . the spirit is a name of essence , or subsistence in god ; of the divine nature , or one of the three divine persons . i wil speak of it now , as it signifies the essence , or nature of god. god is a spirit , and they , that worship him , must worship him in spirit , and truth , iohn 4. 24. the spirit is god unveil'd , and shining out in his true appearance , above all the shadows , types , and images of him in the creatures . the flesh profits not , but the spirit quickneth , ioh. 6. 63. thus our saviour opposeth the created and uncreated part of things in his owne person under the names of flests , and spirit . divines say that every creature , even the highest a●●el hath something of materiality , darknesse , grosnesse , composition , carnality ; and so it is flesh ; compared with god , who only is a spirit ; as the spirit is a name of unity , simplicity , purity . the spirit then is god in the simplicity of his own person , abstracted from all mixture , or composition with the creature . 3. quest . what is the demonstration of the spirit ? god in his spirituall appearance to the soul is the first truth . for he is above all. he is the immediate truth . for he alone is most intimate with all things . nothing can unite it selfe to the soul , so inwardly , so immediately , as god : for all things are by him. this is the onely demonstration of every , of any truth , the spirituall appearance of god in the soul , holding forth that truth in his own light. when saint paul had spoken of the demonstration of the spirit , he adds , that your faith might be not in the wisdome of men , but in the power of god , 1 cor. 2. 5. the demonstration of the spirit is above nature , reason , and all principles of wisdome , or truth in any creature . it is the power of god , as god ; bringing forth the discovery of himself ; and all truths , as particular discoveries in that vniversall one ; like branches in the stock of a tree ; or beames in the body of the sun. in thy light shall we see light , psal . 36. 9. in the manifestation of god within us shall we see the manifestation of each truth . you are light in the lord , ephes . 5. 8. every person , every appearance is light , hath a power of evidencing , and manifesting it self , so far only , as it is in the light of god. 4. quest . how is the demonstration of the spirit appropriated to jesus christ ? answ . saint paul shall answer this question , acts 3. 3. having received of the father the promise of the holy ghost , he hath shed forth this , which we now see . the spirituall manifestation of god is the onely distinguishing character , the demonstration of every spirituall truth . this appearance is the promise , the great , and last promise of the father ; the great , and last expectation of all the saints . the lord jesus received this manifestation of god in the person of the holy ghost immediately . we all receive it , or wait for it in the person of jesus christ by his mediation . this spirit , or this spirituall shining out of the divine majesty is the onely seale of truth , ephes . 1. 13. ye were sealed with that holy spirit of promise : in the former part of the verse were these words , after that ye received the word of truth . they were sealed , that is , the truth of the gospel was sealed in , and to , and on them by the seale of the spirit , which is , the ingraving of the first truth , upon each truth , or heart . the lord jesus is the angel , that hath this seale of the living god in his hand , revel . 7. 2. for he himself is first sealed with it , and all other members of this truth , or disciples of this master are sealed by and in him. him hath the father sealed , joh. 6. 27. the father is the sealer primitively , by power , and authority . the son , as he is the second person in the trinity is the image , which the father sets on , when he seals , heb. 1. 3. the expresse image of his person : the sealing image . the holy spirit is the impression of this image in , and by the father . in this sense the holy ghost is said to be received ; as the wax receives impression of the image in sealing . so he is called the sealing , wherewith we are sealed , in that fore-quoted place of the ephesians . the person of the lord jesus , as he is mediatour , god-man , is the sealer by place , and office , or deputation of the father . he is the seale , as he is god. he hath the sealing power , for he hath the spirit . he is the sealed one , as he is man in union with god. every person , or appearance is sealed , onely , as it is in union with him , in whom ye were sealed , &c. ephes . 1. the glorified humanity of our saviour is , as fine gold : his divinity , the image : the holy spirit , the impression , the ingraving , the union of this image on the gold , and on every other piece , or matter from that gold by fixing it strongly , and immediately on each piece . thus are truths coyned , that they may be currant ; thus are they sealed , that they may be sure : thus doth jesus christ demonstrate his doctrines in the soule , by shewing himself in them ; and the father , the first glory of the godhead in himself , 2 cor. 4. 6. god hath shined into our hearts the light of the knowledge of the glory of god in the face of jesus christ . thus much for this vse , the way of discerning the teachings of christ , and distinguishing them from all other teachings in the soule . use 5 consolation . i will conclude all briefly with four consolations for the disciples of christ . 1. consolat : your master teacheth the sweetest , and surest things by afflictions , job 33. 16. elthu speaks of god's opening ( or uncovering , unveiling ) the ears of men , and sealing their instruction . he tels you that god doth this by dreams , or visions , when men slumber on their beds , v. 15. he reckons up another may be chastenings , and strong pain , v. 19. jesus christ makes one darknesse to cure another : the darknesse of affliction , the darknesse of a fleshly mind . our heavenly master teares that vaile , which lies on our ears , and hearts , by the sharpnesse of our sufferings ; then he lets in upon us the sweet discoveries of god , and his kingdome . he seals these in the night of our trouble by the sun-shine of the godhead breaking from his own face ; and makes them sure by setting upon them the image of the eternall day in his owne person . he makes the defacing of all worldly images , the darkning , and putting out of all earthly light ; his blessed advantage for the bringing into our spirits this image , and light. 2. consolat : your master teacheth you a conformity to himself by your crosses : nay , not onely so , but a fellowship also with him , rom. 6. 5. if we have been planted together ( that is , with jesus christ ) into the likeness of his death . what comfortable cordialls are those teachings , which instruct us so in a right , and sweet understanding of all our sufferings ; that we enjoy them , as a representation of our saviour , and a partnership with our saviour , in our selves ? 3. consolat : your master teacheth you to see your conquest over the world by the crosse . heb. 12. 27. this once more , signifieth the removing those things , which are shaken , as of things , that are made ; that those things , which cannot be shaken , may remaine . jesus christ readeth such a lecture , as this , upon the shaking , or ruining of any of our earthly comforts : be of good cheer ; this fleshly appearance tempts you to folly , betraies you to fears , and miseries . it lets the heavenly appearance of things from discovering it self to you , and it will let , till it be taken out of the way . but if this fleshly image go away by being crucified ; then will the comforter come , the spirituall manifestations of god , which shall continue with you for ever . 4. consolat : your master teacheth you to read a heavenly glory , in earthly troubles , joh. 13. 32. if god be glorified in the son of man ( that is , by forming upon thee those images in flesh , of the utmost , and last varieties of highest glory , which are afflictions : ) then shall he glorifie thee in himselfe , and straight way he will glorifie thee , that is , then is god now finishing thy pilgrimage thorow this inferiour , fleshly image , and even presently taking thee out of it into the glory it self . there thou shalt see that dark image , affliction , in that light of its primitive glory ▪ and in the meane time thou seest it , as an image of that glory . finis . a sermon preached before the honourable house of commons at westminster, march 31, 1647 by r. cudworth ... cudworth, ralph, 1617-1688. this text is an enriched version of the tcp digital transcription a35343 of text r22606 in the english short title catalog (wing c7469). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 108 kb of xml-encoded text transcribed from 47 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a35343 wing c7469 estc r22606 12233723 ocm 12233723 56665 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a35343) transcribed from: (early english books online ; image set 56665) images scanned from microfilm: (early english books, 1641-1700 ; 138:8) a sermon preached before the honourable house of commons at westminster, march 31, 1647 by r. cudworth ... cudworth, ralph, 1617-1688. [10], 82, [1] p. printed by roger daniel ..., cambridge : 1647. reproduction of original in thomason collection, british library. eng jesus christ -example -sermons. sermons, english. a35343 r22606 (wing c7469). civilwar no a sermon preached before the honourable house of commons, at westminster, march 31. 1647. by r. cudworth, b.d. cudworth, ralph 1647 21142 5 105 0 0 0 0 52 d the rate of 52 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2003-04 tcp assigned for keying and markup 2003-05 spi global keyed and coded from proquest page images 2005-03 emma (leeson) huber sampled and proofread 2005-03 emma (leeson) huber text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a sermon preached before the honourable house of commons , at westminster , march 31. 1647. by r. cudworth , b. d. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} cambridge . printed by roger daniel , printer to the universitie . 1647. to the honourable house of commons . the scope of this sermon , which not long since exercised your patience ( worthy senatours ) was not to contend for this or that opinion ; but onely to perswade men to the life of christ , as the pith and kernel of all religion . without which , i may boldly say , all the severall forms of religion in the world , though we please our selves never so much in them , are but so many severall dreams . and those many opinions about religion , that are every where so eagerly contended for on all sides , where this doth not lie at the bottome , are but so many shadows fighting with one another : so that i may well say , of the true christian , that is indeed possessed of the life of christianity , in opposition to all those that are but lightly tinctured with the opinions of it , in the language of the poet , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} wherefore i could not think any thing else , either more necessary for christians in generall , or more seasonable at this time , then to stirre them up to the reall establishment of the righteousnesse of god in their hearts , and that participation of the divine nature , which the apostle speaketh of . that so they might not content themselves , with mere phancies and conceits of christ , without the spirit of christ really dwelling in them , and christ himself inwardly formed in their hearts . nor satisfie themselves , with the mere holding of right and orthodox opinions , as they conceive ; whilest they are utterly devoid within of that divine life , which christ came to kindle in mens souls ; and therefore are so apt to spend all their zeal upon a violent obtruding of their own opinions and apprehensions upon others , which cannot give entertainment to them : which , besides its repugnancy to the doctrine and example of christ himself , is like to be the bellows , that will blow a perpetuall fire of discord and contention , in christian commonwealths : whilest in the mean time , these hungry , and starved opinions , devoure all the life and substance of religion , as the lean kine , in pharaohs dream , did eat up the fat . nor lastly , please themselves , onely in the violent opposing of other mens superstitions , according to the genious of the present times ; without substituting in the room of them , an inward principle of spirit , and life , in their own souls : for i fear many of us that pull down idols in churches , may set them up in our hearts ; and whilest we quarrel with painted glasse , make no scruple at all , of entertaining many soul lusts in our souls , and committing continuall idolatry with them . this in generall , was the designe of this following discourse , which you were pleased ( noble senatours ) not onely to expresse your good acceptance of ; but also to give a reall signification of your great undeserved favour to the authour of it . who therefore cannot , but as the least expression of his thankfulnesse , humbly devote it to you ; presenting where again to your eye , in the same form , in which it was delivered to your eare . desirous of nothing more , then that it might be some way usefull to you , to kindle in you , the life and heat of that , which is endeavoured here , to be described upon paper : that you may expresse it , both in your private conservations , and likewise in all your publick emploiments for the common-wealth . that you may , by your kindly influence , effectually encourage all goodnesse : and by vertue of your power and authority ( to use the phrase of solomon ) scatter away all evil with your eye , as the sun by his beams scattereth the mists and vapours . that from you , judgement may runne down like waters , and righteousnesse like a mighty stream , to refresh this whole land , that thirsteth after them . which , whilest you distribute them plentifully to others , will bestow , both strength and honour to your selves . for iustice and righteousnesse are the establishment of every throne , of all civil power , and authority ; and if these should once forsake it , though there be lions to support it , it could not stand long . these , together with a good peace , well setled in a common-wealth , are all the outward felicity we can expect , till that happy time come , which the prophet foretelleth , and is therefore more then a platonicall idea ; when , the wolf shall dwell with the lamb , and the leopard shall lie down with the kid ; and the calfe , and the young lion , and the fatling together , and a little child lead them : when , the sucking child shall play on the hole of the aspe , and the weaned child shall put his hand on the cockatrice den : when , they shall not hurt nor destroy in all gods holy mountaine ; for the earth shall be full of the knowledge of the lord , as the waters cover the sea . i have but one word more , if you please to give me leave ; that after your care for the advancement of religion , and the publick good of the common-wealth , you would think it worthy of you , to promote ingenuous learning , and cast a favourable influence upon it . i mean not , that onely , which furnisheth the pulpit , which you seem to be very regardfull of ; but that which is more remote from such popular use , in the severall kinds of it , which yet are all of them , both very subservient to religion , and usefull to the common-wealth . there is indeed a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as the philosopher tells us , a bastardly kind of literature , and a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as the apostle instructeth us , a knowledge falsely so called ; which deserve not to be pleaded for . but the noble and generous improvement of our understanding faculty , in the true contemplation of the wisdome , goodnesse , and other attributes of god , in this great fabrick of the universe , cannot easily be dismanaged , without a blemish cast upon the maker of it . doubtlesse , we may as well enjoy , that which god hath communicated of himself to the creatures , by this larger faculty of our understandings , as by those narrow and low faculties of our senses ; and yet no body counts it to be unlawfull , to hear a lesson plaied upon the lute or to smell at a rose . and these raised improvements of our naturall understandings , may be as well subservient and subordinate , to a divine light in our minds , as the naturall use of these outward creatures here below , to the life of god in our hearts . nay , all true knowledge , doth of it self naturally tend to god , who is the fountain of it : and would ever be raising of our souls up , upon its wings thither , did not we {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} detain it , and hold it down , in unrighteousnesse , ●● the apostle speaketh . all philosophy to a wise man , to a truly sanctified mind , as he in plutarch speaketh , is but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} matter for divinity to work upon . religion is the queen of all those inward endowments of the soul , and all pure naturall knowledge , all virgin and underflowred arts & sciences are her handmaids , that rise up and call her blessed . i need not tell you , how much the skill of toungues and languages , besides the excellent use of all philology in generall , conduceth to the right understanding of the letter of sacred writings , on which the spiritual notions must be built ; for none can possibly be ignorant of that , which have but once heard of a translation of the bible . the apostle exhorteth private christians , to whatsoever things are lovely , whatsoever things are of good report ; if there be any vertue , if there be any praise , to think on those things ; and therefore it may well become you , ( noble gentlemen ) in your publick spheare , to encourage so noble a thing as knowledge is , which will reflect so much lustre and honour back again upon your selves . that god would direct you in all your counsels , and still blesse you and prosper you , in all your sincere endeavours , for the publick good , is the hearty prayer of your most humble servant , ralph cudworth . i. john ii . 3 , 4. and hereby we do know that we know him , if we keep his commandments . he that saith , i know him , and keepeth not his commandments , is a liar , and the truth is not in him . we have much enquiry concerning knowledge in these latter times . the sonnes of adam are now as busie as ever himself was , about the tree of knowledge of good and evil , shaking the boughs of it , and scrambling for the fruit : whilest , i fear , many are too unmindfull of the tree of life . and though there be now no cherubims with their flaming swords , to fright men off from it ; yet the way that leads to it seems to be solitary and untrodden , as if there were but few that had any mind to tast of the fruit of it . there be many that speak of new glimpses , and discoveries of truth , of dawnings of gospel-light ; and no question , but god hath reserved much of this for the very evening and sun-set of the world , for in the latter dayes knowledge shall be increased : but yet i wish we could in the mean time see that day to dawn , which the apostle speaks of , and that day-starre to arise in mens hearts . i wish whilest we talk of light , and dispute about truth , we could walk more as children of the light . whereas if s. johns rule be good here in the text , that no man truly knows christ , but he that keepeth his commandments ; it is much to be suspected , that many of us which pretend to light , have a thick and gloomy darknesse within over-spreading our souls . there be now many large volumes and discourses written concerning christ , thousands of controversies discussed , infinite problems determined concerning his divinity , humanity , union of both together ; and what not ? so that our bookish christians , that have all their religion in writings and papers , think they are now compleatly furnished with all kind of knowledge concerning christ ; and when they see all their leaves lying about them , they think they have a goodly stock of knowledge and truth , and cannot possibly misse of the way to heaven ; as if religion were nothing but a little book-craft , a mere paper-skill . but if s. johns rule here be good , we must not judge of our knowing of christ , by our skill in books and papers , but by our keeping of his commandments . and that i fear will discover many of us ( notwithstanding all this light which we boast of round about us ) to have nothing but egyptian darknesse within upon our hearts . the vulgar sort think that they know christ enough , out of their creeds and catechismes , and confessions of faith : and if they have but a little acquainted themselves with these , and like parrets conned the words of them , they doubt not but that they are sufficiently instructed in all the mysteries of the kingdome of heaven . many of the more learned , if they can but wrangle and dispute about christ , imagine themselves to be grown great proficients in the school of christ . the greatest part of the world , whether learned or unlearned , think , that there is no need of purging and purifying of their hearts , for the right knowledge of christ and his gospel ; but though their lives be never so wicked , their hearts never so foul within , yet they may know christ sufficiently out of their treatises and discourses , out of their mere systems and bodies of divinity ; which i deny not to be usefull in a subordinate way : although our saviour prescribeth his disciples another method , to come to the right knowledge of divine truths , by doing of gods will ; he that will do my fathers will ( saith he ) shall know of the doctrine whether it be of god . he is a true christian indeed , not he that is onely book-taught , but he that is god-taught ; he that hath an unction from the holy one ( as our apostle calleth it ) that teacheth him all things ; he that hath the spirit of christ within him , that searcheth out the deep things of god : for as no man knoweth the things of a man , save the spirit of man which is in him , even so the things of god knoweth no man but the spirit of god . inke and paper can never make us christians , can never beget a new nature , a living principle in us ; can never form christ , or any true notions of spirituall things in our hearts . the gospel , that new law which christ delivered to the world , it is not merely a letter without us , but a quickning spirit within us . cold theorems and maximes , dry and jejune disputes , lean syllogisticall reasonings , could never yet of themselves beget the least glympse of true heavenly light , the least sap of saving knowledge in any heart . all this is but the groping of the poore dark spirit of man after truth , to find it out with his own endeavours , and feel it with his own cold and benummed hands . words and syllables which are but dead things , cannot possibly convey the living notions of heavenly truths to us . the secret mysteries of a divine life , of a new nature , of christ formed in our hearts ; they cannot be written or spoken , language and expressions cannot reach them ; neither can they ever be truly understood , except the soul it self be kindled from within , and awakened into the life of them . a painter that would draw a rose , though he may flourish some likenesse of it in figure and colour , yet he can never paint the sent and fragrancy ; or if he would draw a flame , he cannot put a constant heat into his colours , he cannot make his pensil drop a sound , as the echo in the epigramme mocks at him — si vis similem pingere , pinge sonum . all the skill of cunning artizans and mechanicks , cannot put a principle of life into a statue of their own making . neither are we able to inclose in words and letters , the life , soul , and essence of any spirituall truths ; & as it were to incorporate it in them . some philosophers have determined , that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} vertue cannot be taught by any certain rules or precepts . men and books may propound some directions to us , that may set us in such a way of life and practice , as in which we shall at last find it within our selves , and be experimentally acquainted with it : but they cannot teach it us like a mechanick art or trade . no surely , there is a spirit in man : and the inspiration of the almighty giveth this understanding . but we shall not meet with this spirit anywhere , but in the way of obedience : the knowledge of christ , and the keeping of his commandments , must alwayes go together , and be mutuall causes of one another . hereby we know that we know him , if we keep his commandments . he that saith , i know him , and keepeth not his commandments , is a liar , and the truth is not in him . i come now unto these words themselves , which are so pregnant , that i shall not need to force out any thing at all from them : i shall therefore onely take notice of some few observations , which drop from them of their own accord , and then conclude with some application of them to our selves . first then , if this be the right way and methode of discovering our knowledge of christ , by our keeping of his commandments ; then we may safely draw conclusions concerning our state and condition , from the conformity of our lives to the will of christ . would we know whether we know christ aright , let us consider whether the life of christ be in us . qui non habet vitam christi , christum non habet ; he that hath not the life of christ in him , he hath nothing but the name , nothing but a phansie of christ , he hath not the substance of him . he that builds his house upon this foundation ; not an airy notion of christ swimming in his brain , but christ really dwelling and living in his heart ; as our saviour himself witnesseth , he buildeth his house upon a rock ; and when the flouds come , and the winds blow , and the rain descends , and beats upon it , it shall stand impregnably . but he that builds all his comfort upon an ungrounded perswasion , that god from all eternity hath loved him , and absolutely decreed him to life and happinesse , and seeketh not for god really dwelling in his soul ; he builds his house upon a quicksand , and it shall suddenly sink and be swallowed up : his hope shall be cut off , & his trust shall be a spiders web ; he shall lean upon his house , but it shall not stand , he shall hold it fast but it shall not endure . we are no where commanded to pry into these secrets , but the wholesome counsell and advise given us , is this ; to make our calling and election sure . we have no warrant in scripture , to peep into these hidden rolls and volumes of eternity , and to make it our first thing that we do when we come to christ , to spell out our names in the starres , and to perswade our selves that we are certainly elected to everlasting happinesse : before we see the image of god , in righteousnesse and true holinesse , shaped in our hearts . gods everlasting decree , is too dazeling and bright an object for us at first to set our eye upon : it is far easier and safer for us to look upon the raies of his goodnesse and holinesse as they are reflected in our own hearts ; and there to read the mild and gentle characters of gods love to us , in our love to him , and our hearty compliance with his heavenly will : as it is safer for us if we would see the sunne , to look upon it here below in a pale of water ; then to cast up our daring eyes upon the body of the sun it self , which is too radiant and scorching for us . the best assurance that any one can have of his interest in god , is doubtlesse the conformity of his soul to him . those divine purposes , whatsoever they be are altogether unsearchable and unknowable by us , they lie wrapt up in everlasting darknesse , and covered in a deep abysse ; who is able to fathom the bottome of them ? let us not therefore make this out first attempt towards god and religion , to perswade our selves strongly of these everlasting decrees : for if at our first flight we aime so high , we shall happily but scorch our wings , and be struck back with lightning , as those giants of old were , that would needs attempt to invade and assault heaven . and it is indeed a most giganticall essay , to thruft our selves so boldly into the lap of heaven ; it is the pranck of a nimrod , of a mighty hunter thus rudely to deal with god , and to force heaven and happinesse before his face whether he will or no . the way to obtain a good assurance indeed of our title to heaven , is not to clamber up to it , by a ladder of our own ungrounded perswasions ; but to dig as low as hell by humility and self-denyall in our own hearts : and though this may seem to be the furthest way about ; yet it is indeed the neerest , and safest way to it . we must {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as the greek epigramme speaks , ascend downward , & descend upward ; if we would indeed come to heaven , or get any true perswasion of our title to it . the most gallant and triumphant confidence of a christian , riseth safely and surely upon this low foundation , that lies deep under ground ; and there stands firmely and stedfastly . when our heart is once tuned in , to a conformity with the word of god , when we feel our will , perfectly to concurre with his will , we shal then presently perceive a spirit of adoption within our selves , teaching us to cry abba . father . we shall not then care for peeping into those hidden records of eternity , to see whether our names be written there in golden characters : no , we shall find a copy of gods thoughts concerning us , written in our own breasts . there we may read the characters of his favour to us , there we may feel an inward sense of his love to us , flowing out of our hearty and unfained love to him . and we shall be more undoubtedly perswaded of it , then if any of those winged watchmen above , that are privie to heavens secrets , should come & tel us ; that they saw our names enrolled in those volumes of eternity . whereas on the contrary ; though we strive to perswade our selves never so confidently , that god from all eternity hath loved us , and elected us to life and happinesse , if we do yet in the mean time entertain any iniquity within our hearts , and willingly close with any lust ; do what we can , we shall find many a cold qualme ever now and then seizing upon us at approching dangers ; and when death it self shall grimly look us in the face , we shall feel our hearts even to die within us , and our spirits quite faint away , though we strive to raise them and recover them never so much , with the strong waters and aqua vitae of our own ungrounded presumptions . the least inward lust willingly continued in , will be like a worme , fretting the gourd of our jolly confidence , and presumptuous perswasion of gods love , and alwayes gnawing at the root of it : and though we strive to keep it alive , and continually besprinkle it with some dews of our own ; yet it will alwayes be dying and withering in our bosomes . but a good conscience within , will be alwayes better to a christian , then health to his navell , and marrow to his bones ; it will be an everlasting cordiall to his heart : it will be softer to him then a bed of doune , and he may sleep securely upon it , in the midst of raging and tempestuous seas ; when the winds bluster , and the waves beat round about him . a good conscience , is the best looking-glasse of heaven ; in which the soul may see god's thoughts and purposes concerning it , as so many shining starres reflected to it . hereby we know that we know cbrist , hereby we know that christ loves us , if we keep his commandments . secondly , if hereby onely we know that we know christ , by our keeping his commandments ; then the knowledge of christ doth not consist merely in a few barren notions , in a form of certain dry and saplesse opinions . christ came not into the world to fil our heads with mere speculations ; to kindle a fire of wrangling and contentious dispute amongst us , and to warm our spirits against one another with nothing but angry & peevish debates , whilst in the mean time our hearts remain all ice within towards god , and have not the least spark of true heavenly fire to melt and thaw them . christ came not to possesse our brains onely with some cold opinions , that send down nothing but a freezing and benumming influence upon our hearts . christ was vitae magister , not scholae : and he is the best christian , whose heart beats with the truest pulse towards heaven ; not he whose head spinneth out the finest cobwebs . he that endeavours really to mortifie his lusts , and to comply with that truth in his life , which his conscience is convinced of ; is neerer a christian , though he never heard of christ ; then he that believes all the vulgar articles of the christian faith , and plainly denyeth christ in his life . surely , the way to heaven that christ hath taught us , is plain and easie , if we have but honest hearts : we need not many criticismes , many school-distinctions , to come to a right understanding of it . surely , christ came not to ensnare us and intangle us with captious niceties , or to pusle our heads with deep speculations , and lead us through hard and craggie notions into the kingdome of heaven . i perswade my self , chat no man shall ever be kept out of heaven , for not comprehending mysteries that were beyond the reach of his shallow understanding ; if he had but an honest and good heart , that was ready to comply with christs commandments . say not in thins heart , who shall ascend into heaven ? that is , with high speculations to bring down christ from thence : or , who shall descend into the abysse beneath ? that is with deep searching thoughts to fetch up christ from thence : but loe , the word is nigh thee , even in thy mouth , and in thy heart . but i wish , it were not the distemper of our times , to scare and fright men onely with opinions , and make them onely solicitous about the entertaining of this and that speculation , which will not render them any thing the better in their lives , or the liker unto god ; whilst in the mean time there is no such care taken about keeping of christs commandments , and being renewed in our minds according to the image of god , in righteousnesse and true holinesse . we say , loe , here is christ ; and loe , there is christ , in these and these opinions ; whereas in truth , christ is neither here , nor there , nor anywhere ; but where the spirit of christ , where the life of christ is . do we not now adayes open and lock up heaven , with the private key of this and that opinion , on of our own according to our severall fancies as we please ? and if any one observe christs commandments never so sincerely , and serve god , with faith and a pure conscience , that yet happely skils not of some contended for opinions , some darling notions ; he hath not the right shibboleth , he hath not the true watch-word ; he must not passe the guards into heaven . do we not make this and that opinion , this and that outward form , to be the wedding-garment , and boldly sentence those to outer darknesse , that are not invested therewith ? whereas every true christian , finds the least dram of hearty affection towards god , to be more cordiall and sovereign to his soul ; then all the speculative notions , and opinions in the world : and though he study also to inform his understanding aright , and free his mind from all errour and misapprehensions ; yet it is nothing but the life of christ deeply rooted in his heart which is the chymicall elixer that he feeds upon . had he all faith that he could remove mountains ( as s. paul speaks ) had he all knowledge , all tongues and languages ; yet he prizeth one dram of love beyond them all . he accounteth him that feeds upon mere notions in religion , to be but an aiery and chamelion-like christian . he findeth himself now otherwise rooted and centred in god , then when he did before merely contemplate and gaze upon him : he tasteth and relisheth god within himself , he hath quendam saporem dei , a certain savour of him ; whereas before he did but rove and guesse at random at him . he feeleth himself safely anchored in god , and will not be disswaded from it ; though perhaps he skill not many of those subtleties , which others make the alpha and omega of their religion . neither is he scared with those childish affrightments , with which some would force their private conceits upon him ; he is above the superstitious dreading of mere speculative opinions ; as well as the superstitious reverence of outward ceremonies : he cares not so much for subtlety , as for soundnesse and health of mind . and indeed , as it was well spoken by a noble philosopher , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that without purity and virtue god is nothing but an empty name ; so it is as true here , that without obedience to christs commandments , without the life of christ dwelling in us , whatsoever opinions we entertain of him , christ is but onely named by us , he is not known . i speak not here against a free and ingenuous enquiry into all truth , according to our severall abilities and opportunities , i plead not for the captivating and enthralling of our judgements to the dictates of men , i do not disparage the naturall improvement of our understanding faculties by true knowledge , which is so noble and gallant a perfection of the mind : but the thing which i aime against is , the dispiriting of the life and vigour of our religion , by dry speculations , and making it nothing but a mere dead scheleton of opinions , a few dry bones without any flesh and sinews tyed up together : and the misplacing of all our zeal upon an eager prosecution of these , which should be spent to better purpose upon other objects . knowledge indeed is a thing farre more excellent then riches , outward pleasures , worldly dignities , or any thing else in the world besides holinesse , and the conformity of our wills to the will of god : but yet our happinesse consisteth not in it , but in a certain divine temper & constitution of soul which is farre above it : but it is a piece of that corruption that runneth through humane nature , that we naturally prize truth , more then goodnesse ; knowledge , more then holinesse . we think it a gallant thing to be fluttering up to heaven with our wings of knowledge and speculation : whereas the highest mystery of a divine life here , and of perfect happinesse hereafter , consisteth in nothing but mere obedience to the divine will . happinesse is nothing but that inward sweet delight , that will arise from the harmonious agreement between our wills and gods will . there is nothing contrary to god in the whole world , nothing that fights against him but self-will . this is the strong castle , that we all keep garrison'd against heaven in every one of our hearts , which god continually layeth siege unto : and it must be conquered and demolished , before we can conquer heaven . it was by reason of this self-will , that adam fell in paradise ; that those glorious angels , those morning-starres , kept not their first station but dropt down from heaven like falling starres , and sunk into this condition of bitternesse , anxiety , and wretchednesse in which now they are . they all intangled themselves with the length of their own wings , they would needs will more and otherwise then god would will in them : and going about to make their wills wider , and to enlarge them into greater amplitude ; the more they strugled , they found themselves the faster pinioned , & crowded up into narrownesse and servility ; insomuch that now they are not able to use any wings at all , but inheriting the serpents curse , can onely creep with their bellies upon the earth . now our onely way to recover god & happines again , is not to soar up with our understandings , but to destroy this self-will of ours : and then we shall find our wings to grow again , our plumes fairly spread , & our selves raised aloft into the free aire of perfect liberty which is perfect happinesse . there is nothing in the whole world able to do us good or hurt , but god and our own will ; neither riches nor poverty , nor disgrace nor honour , neither life nor death , nor angels nor divels ; but willing or not-willing as we ought to do . should hell it self shoot all its fiery darts against us , if our will be right , if it be informed by the divine will ; they can do us no hurt ; we have then , ( if i may so speak , ) an inchanted shield that is impenetrable , and will beate off all . god will not hurt us , and hell cannot hurt us , if we vvill nothing but vvhat god wills . nay , then we are acted by god himself , and the whole divinity floweth in upon us ; and where we have cashiered this self-will of ours , which did but shackle and confine our soules , our wills shall then become truly free , being widened and enlarged to the extent of gods own will . hereby we know that we know christ indeed , not by our speculative opinions concerning him , but by our keeping of his commandments . thirdly , if hereby we are to judge whether we truly know christ , by our keeping of his commandments ; so that he that saith he knoweth him , and keepeth not his commandments , is a lyar ; then , this was not the plot and designe of the gospel , to give the world an indulgence to sin , upon what pretence soever . though we are too prone , to make such miscōstructions of it : as if god had intended nothing else in it , but to dandle our corrupt nature , and contrive a smooth and easie way for us to come to happinesse , without the toilsome labour of subduing our lusts and sinfull affections . or , as if the gospel were nothing else but a declaration to the world , of gods ingaging his affections from all eternity , on some particular persons , in such a manner , as that he would resolve to love them , and dearly embrace them , though he never made them partakers of his image in righteousnesse and true holinesse : and though they should remain under the power of all their lusts , yet they should still continue his beloved ones , and he would notwithstanding , at last bring them undoubtedly into heaven . which is nothing else , but to make the god that we worship , the god of the new testament , a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , an accepter of persons : and one that should encourage that in the world which is diametrally opposite to gods own life and being . and indeed nothing is more ordinary , then for us to shape out such monstrous and deformed notions of god unto our selves , by looking upon him through the coloured medium of our own corrupt hearts , and having the eye of our soul tinctured by the suffusions of our own lusts . and therefore , because we mortalls can fondly love and hate , and sometimes , hug the very vices , of those to whom our affections are engaged , and kisse their very deformities ; we are so ready to shape out a deity like unto our selves , and to fashion out such a god , as will in christ at least , hug the very wickednesse of the world : and in those that be once his own , by i know not what , fond affection , appropriated to himself , connive at their very sinnes , so that they shall not make the least breach betwixt himself and them . truly , i know not whether of the two , be the worse idolatry , and of the deeper stain ; for a man to make a god out of a piece of wood , and fall down unto it and worship it , and say , deliver me , for thou art my god , as it is expressed in the prophet isaiah ; or to set up such an idol-god of our own imagination as this is , fashioned out according to the similitude of our own fondnesse and wickednesse : and when we should paint out god with the liveliest colours , that we can possibly borrow from any created being , with the purest perfections that we can abstract from them ; to draw him out thus with the blackest coal of our own corrupt hearts ; and to make the very blots and blurs of our own souls , to be the letters , which we spell out his name by . thus do we that are children of the night , make black and ugly representations of god unto our selves , as the ethiopians were wont to do , copying him out according to our own likenesse ; and setting up that unto our selves for a god , which we love most dearly in our selves , that is , our lusts. but there is no such god as this anywhere in the world , but onely in some mens false imaginations , who know not all this while , that they look upon themselves instead of god , and make an idol of themselves , which they vvorship and adore for him ; being so full of themselves , that vvhatsoever they see round about them , even god himself , they colour vvith their ovvn tincture : like him that aristotle speaks of , that vvheresoever he vvent , and vvhatsoever he looked upon , he savv still his ovvn face , as in a glasse , represented to him . and therefore it is no vvonder if men seem naturally more devoutly affected tovvard such an imaginary god , as we have now described , then to the true reall god , clothed with his own proper attributes ; since it is nothing but an image of themselves , which narcissus-like they fall in love with : no wonder if they kisse and dandle such a baby-god as this , which like little children , they have dressed up out of the clouts of their own fond phancies , according to their own liknesse , of purpose that they might play and sport with it . but god will ever dwell in spotlesse light , howsoever we paint him and disfigure him here below : he will still be circled about , with his own raies of unstained and immaculate glory . and though the gospel be not god , as he is in his own brightnesse , but god vailed and masked to us , god in a state of humiliation , and condescent , as the sun in a rainbow ▪ yet it is nothing else but a clear and unspotted mirrour of divine holinesse , goodnesse , purity ; in which attributes lies the very life and essence of god himself . the gospel is nothing else , but god descending into the world in our form , and conversing with us in our likenesse ; that he might allure , and draw us up to god , and make us partakers of his divine form . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( as athanasius speaks ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} god was therefore incarnated and made man , that he might deifie us , that is , ( as s. peter expresseth it ) make us partakers of the divine nature . now , i say , the very proper character , and essentiall tincture of god himself , is nothing else but goodnesse . nay , i may be bold to adde , that god is therefore god , because he is the highest and most perfect good : and good is not therefore good , because god out of an arbitrary will of his , would have it so . whatsoever god doth in the world , he doth it as it is suitable to the highest goodnesse ; the first idea , and fairest copy of which is his own essence . vertue and holinesse in creatures , as plato well discourseth in his euthyphro , are not therefore good , because god loveth them , and will have them be accounted such ; but rather , god therefore loveth them because they are in themselves simply good . some of our own authors , go a little further yet , and tell us ; that god doth not fondly love himself , because he is himself , but therefore he loveth himself because he is the highest and most absolute goodnesse : so that if there could be any thing in the world better then god , god would love that better then himself : but because he is essentially the most perfect good ; therefore he cannot but love his own goodnesse , infinitely above all other things . and it is another mistake which sometimes we have of god , by shaping him out according to the model of our selves , when we make him nothing but a blind , dark , impetuous self will , running through the world ; such as we our selves are furiously acted with , that have not the ballast of absolute goodnesse to poize and settle us . that i may therefore come nearer to the thing in hand : god who is absolute goodnesse , cannot love any of his creatures & take pleasure in them , without bestowing a communication of his goodnesse and likenesse upon them . god cannot make a gospel , to promise men life & happinesse hereafter , without being regenerated , & made partakers of his holinesse . as soon may heaven and hell , be reconciled together , and lovingly shake hands with one another ; as god can be fondly indulgent to any sinne , in whomsoever it be . as soon may light and darknesse be espoused together , and mid-night be married to the noon-day ; as god can be joyned in a league of friendship , to any wicked soul . the great designe of god in the gospel , is to clear up this mist of sin and corruption , which we are here surrounded vvith : and to bring up his creatures , out of the shadow of death , to the region of light above , the land of truth and holinesse . the great mystery of the gospel , is to establish a god-like frame and disposition of spirit , which consists in righteousnesse and true holinesse , in the hearts of men . and christ , who is the great and mighty saviour , he came on purpose into the world ; not onely to save us from fire and brimstone , but also to save us from our sins . christ hath therefore made an expiation of our sins , by his death upon the crosse , that we being thus delivered out of the hands of these our greatest enemies , might serve god without fear , in holinesse and righteousnesse before him , all the dayes of our life . this grace of god that bringeth salvation , hath therefore appeared to all men , in the gospel , that it might teach us to deny ungodlinesse and worldly lusts , and that we should live soberly , righteously , and godlily in this present world : looking for that blessed hope , and glorious appearing of the great god , and our saviour iesus christ ; who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works . these things i write unto you ( saith our apostle a little before my text ) that you sinne not : therein expressing the end of the whole gospel , which is , not onely to cover sinne , by spreading the purple robe of christs death and sufferings over it , whilst it still remaineth in us with all its filth and noisomnesse unremoved ; but also , to convey a powerfull and mighty spirit of holinesse , to cleanse us , and free us from it . and this is a greater grace of gods to us , then the former , which still go both together in the gospel ; besides the free remission and pardon of sinne in the bloud of christ , the delivering of us from the power of sinne , by the spirit of christ dwelling in our hearts . christ came not into the world onely , to cast a mantle over us , and hide all our filthy sores , from gods avenging eye , with his merits and righteousnesse ; but he came likewise , to be a chirurgeon , and physitian of souls , to free us from the filth and corruption of them ; which is more grievous and burdensome , more noysome to a true christian , then the guilt of sinne it self : should a poore wretched , and diseased creature , that is full of sores and ulcers , be covered all over with purple , or clothed with scarlet ; he would take but little contentment in it , whilest his sores , and wounds , remain upon him : and he had much rather be raied in rags , so he might obtain but soundnesse and health within . the gospel is a true bethesda , a pool of grace , where such poore , lame , and infirme creatures , as we are , upon the moving of gods spirit in it , may descend down , not onely to wash our skin and outside , but also to be cured of our diseases within . and what ever the world thinks , there is a powerfull spirit that moves upon these waters , the waters of the gospel , for this new creation , the regeneration of souls ; the very same spirit , that once moved upon the waters of the universe at the first creation , and spreading its mighty wings over them , did hatch the new-born world into this perfection : i say , the same almighty spirit of christ , still worketh in the gospel , spreading its gentle , healing , quickening wings , over our souls . the gospel , is not like abana and pharphar , those common rivers of damascus , that could onely cleanse the outside ; but it is a true iordan , in which such leprouse naamans , as we all are , may wash and be clean . blessed indeed are they , whose iniquities are forgiven , and whose sinnes are covered : blessed is the man to whom the lord will not impute sinne : but yet , rather blessed are they , whose sinnes are removed like a morning-cloud , and quite taken away from them : blessed , thrice blessed , are they , that hunger and thirst after righteousnesse , for they shall be satisfied : blessed are the pure in heart for they shall see god . our saviour christ came ( as iohn the baptist tells us ) with a fan in his hand , that he might throughly purge his floore and gather his wheat into his garner : but the chaff he will burn up , with unquenchable fire . he came ( as the prophet malachy speaks ) like a refiners fire , and like fullers sop ; to sit as a refiner and purifier of silver , and to purifie all the sonnes of levi , and purge them as gold and silver , that they may offer unto the lord an offering in righteousnesse . christ came not onely , to write holinesse to the lord upon aarons forehead , and to put his urim and thummim upon his breast-plate , but this is the covenant , saith the lord , that i will make with them in those dayes ; i will put my law into their inward parts , and write it in their hearts , and then i will be their god , and they shall be my people : they shall be all kings and priests unto me . god sent his own sonne ( saith st. paul ) in the likenesse of sinfull flesh , and by a sacrifice for sinne , condemned sinne in the flesh : that the righteousnesse of the law might be fulfilled in us , who walk not after the flesh , but after the spirit . the first adam , as the scripture tells us , brought in a reall defilement , which like a noisome leprosie , hath overspread all mankind : and therefore the second adam must not onely fill the world with a conceit , of holinesse , and meer imaginary righteousnesse ; but he must really convey , such an immortall seed of grace into the hearts of true believers , as may prevaile still more and more in them , till it have at last , quite wrought out that poison of the serpent . christ , that was nothing , but divinity dwelling in a tabernacle of flesh , and god himself immediatly acting a humane nature ; he came into the world to kindle here that divine life amongst men , which is certainly dearer unto god , then any thing else whatsoever in the world ; and to propagate this celestiall fire , from one heart still unto another , untill the end of the world . neither is he , or was he ever absent from this spark of his divinity , kindled amongst men , wheresoever it be , though he seem bodily to be withdrawn from us . he is the standing , constant , inexhausted fountain , of this divine light and heat ; that still toucheth every soul that is enlivened by it , with an out-stretched ray , and freely lends his beams , and disperseth his influence to all , from the beginning of the world to the end of it . we all receive of his fulnesse , grace for grace , as all the starres in heaven , are said to light their candles at the suns flame . for though his body be withdrawn from us , yet by the lively and virtuall contact of his spirit , he is alwayes kindling , cheering , quickening , warming , enlivening hearts . nay , this divine life begun and kindled in any heart , wheresoever it be , is something of god in flesh ; and , in a sober and qualified sence , divinity incarnate ; and all particular christians , that are really possessed of it , so many mysticall christs . and god forbid , that gods own life and nature here in the world , should be forlorn , forsaken , and abandoned of god himself . certainly , where-ever it is , though never so little , like a sweet , young , tender babe , once born in any heart ; when it crieth unto god the father of it , with pitifull and bemoning looks imploring his compassion ; it cannot chuse but move his fatherly bowels , and make them yerne , and turn towards it , and by strong sympathy , draw his compassionate arm to help and relieve it . never was any tender infant , so dear to those bowels that begat it , as an infant new-born christ , formed in the heart of any true believer , to god the father of it . shall the children of this world , the sonnes of darknesse , be moved with such tender affection , and compassion , towards the fruit of their bodies , their own naturall offspring ; and shall god who is the father of lights , the fountain of all goodnesse , be moved with no compassion towards his true spirituall offspring , and have no regard to those sweet babes of light , ingendered by his own beams in mens hearts , that in their lovely countenances , bear the resemblance of his own face , and call him their father ? shall he see them lie fainting , and gasping , and dying here in the world , for want of nothing to preserve and keep them , but an influence from him , who first gave them life and breath ? no ; hear the language of gods heart , heare the sounding of his bowels towards them : is it ephraim my dear sonne ? is it that pleasant child ? since i spake of him i do earnestly remember him , my bowels , my bowels are troubled for him ; i will surely have mercy upon him , saith the lord . if those expressions of goodnesse and tender affection here amongst creatures , be but drops of that full ocean that is in god ; how can we then imagine , that this father of our spirits , should have so little regard to his own dear ofspring , i do not say our souls , but that which is the very life and soul of our souls , the life of god in us ; which is nothing else but gods own self communicated to us , his own sonne born in our hearts ; as that he should suffer it to be cruelly murdered in its infancy by our sinnes , and like young hercules in its very cradle , to be strangled by those filthy vipers ; that he should see him to be crucified by wicked lusts , nailed fast to the crosse by invincible corruptions ; pierced and gored on every side with the poisoned spears of the devils temptations , and at last to give up the ghost ; and yet his tender heart not at all relent , nor be all this while impassionated with so sad a spectacle ? surely , we cannot think he hath such an adamantine breast , such a flinty nature as this is . what then ? must we say that though indeed he be willing , yet he is not able , to rescue his crucified and tormented sonne , now bleeding upon the crosse ; to take him down from thence and save him ? then must sinne be more powerfull then god : that weak , crasie , and sickly thing , more strong then the rock of ages : and the devil the prince of darknesse , more mighty , then the god of light . no surely , there is a weaknesse and impotency in all evil , a masculine strength and vigour in all goodnesse : and therefore doubtlesse the highest good , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as the philosophers call it , is the strongest thing in the world . nil potentius summo bono . gods power displaied in the world , is nothing but his goodnesse strongly reaching all things , from heighth to depth , from the highest heaven , to the lowest hell : and irresistibly imparting it self to every thing , according to those severall degrees in which it is capable of it . have the fiends of darknesse then , those poore forlorn spirits , that are fettered and locked up in the chaines of their own wickednesse , any strength to withstand the force of infinite goodnesse , which is infinite power ? or do they not rather skulk in holes of darknesse , and flie like bats and owls , before the approching beams of this sun of righteousnesse ? is god powerfull to kill and to destroy , to damne and to torment , and is he not powerfull to save ? nay , it is the sweetest flower in all the garland of his attributes , it is the richest diamond in his crown of glory , that he is mighty to save : and this is farre more magnificent for him , then to be stiled mighty to destroy . for that , except it be in the way of justice ; speaks no power at all , but mere impotency , for the root of all power , is goodnesse . or must we say lastly , that god indeed is able to rescue us out of the power of sinne & satan , when we sigh & grone towards him , but yet sometimes to exercise his absolute authority , his uncontrollable dominion , he delights rather in plunging wretched souls down into infernall night , & everlasting darknesse ? what shall we then make the god of the whole world ? nothing but a cruell and dreadfull erynnis , with curled fiery snakes about his head , and firebrands in his hands , thus governing the world ? surely this will make us either secretly to think , that there is no god at all in the world , if he must needs be such , or else to wish heartily , there were none . but doubtlesse , god will at last , confute all these our misapprehensions of him , he will unmask our hypocriticall pretences , and clearly cast the shame of all our sinfull deficiencies , upon our selves , and vindicate his own glory from receiving the least stain or blemish by them . in the mean time , let us know , that the gospel now requireth , far more of us , then ever the law did ; for it requireth a new creature , a divine nature , christ formed in us : but yet withall , it bestoweth a quickening spirit , an enlivening power , to inable us , to expresse that , which is required of us . whosoever therefore truly knows christ , the same also keepeth christs commandments . but , he that saith , i know him , and keepeth not his commandments , he is a liar , and the truth is not in him . i have now done with the first part of my discourse , concerning those observations , which arise naturally from the words , and offer themselves to us : i shall in the next place , proceed to make some generall application of them , all together . now therefore , i beseech you , let us consider , whether or no we know christ indeed : not by our acquaintance with systems and modells of divinity ; not by our skill in books and papers ; but by our keeping of christs commandments . all the books and writings which we converse with , they can but represent spirituall objects to our understandings ; which yet we can never see in their own true figure , colour , and proportion , untill we have a divine light within , to irradiate , and shine upon them . though there be never such excellent truths concerning christ , and his gospel , set down in words and letters ; yet they will be but unknown characters to us , untill we have a living-spirit within us , that can decypher them : untill the same spirit , by secret whispers in our hearts , do comment upon them , which did at first endite them . there be many that understand , the greek and hebrew of the scripture , the originall languages in which the text was written , that never understood the language of the spirit . there is a caro and a spiritus , a flesh and a spirit , a bodie and a soul , in all the writings of the scriptures : it is but the flesh , and body , of divine truths , that is printed upon paper ; which many moths of books and libraries , do onely feed upon ; many walking scheletons of knowledge , that bury and entombe truths , in the living sepulchres of their souls , do onely converse with : such as never did any thing else , but pick at the mere bark and rind of truths , and crack the shels of them . but there is a soul , and spirit of divine truths , that could never yet be congealed into inke , that could never be blotted upon paper , which by a secret traduction and conveiance , passeth from one soul unto another ; being able to dwell and lodge no where , but in a spirituall being , in a living thing ; because it self is nothing but life and spirit . neither can it , where indeed it is , expresse it self sufficiently in words and sounds , but it will best declare and speak it self in actions : as the old manner of writing among the egyptians was , not by words , but things . the life of divine truths , is better expressed in actions then in words , because actions are more living things , then words ; words , are nothing but the dead resemblances , and pictures of those truths , which live and breath in actions : and the kingdome of god ( as the apostle speaketh ) consisteth not in word , but in life , and power . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( saith the morall philosopher ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} sheep do not come , and bring their fodder to their shepheard , and shew him how much they eat , but inwardly concocting and digesting it , they make it appear , by the fleece which they wear upon their backs , and by the milke which they give . and let not us christians affect onely to talk and dispute of christ , and so measure our knowledge of him by our words ; but let us shew {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , our knowledge concocted into our lives and actions ; and then let us really manifest that we are christs sheep indeed , that we are his disciples , by that fleece of holiness , which we wear , and by the fruits that we dayly yield in our lives and conversations : for herein ( saith christ ) is my father glorified , that ye bear much fruit ; so shall ye be my disciples . let us not ( i beseech you ) judge of our knowing christ , by our ungrounded perswasions that christ from all eternity hath loved us , and given himself particularly for us , without the conformity of our lives to christs commandments , without the reall partaking of the image of christ in our hearts . the great mysterie of the gospel , it doth not lie onely in christ without us , ( though we must know also what he hath done for us ) but the very pith and kernel of it , consists in christ inwardly formed in our hearts . nothing is truly ours , but what lives in our spirits . salvation it self cannot save us , as long as it is onely without us ; no more then health can cure us , and make us sound , when it is not within us , but somewhere at distance from us ; no more then arts and sciences , whilst they lie onely in books and papers without us ; can make us learned . the gospel , though it be a sovereigne and medicinall thing in it self , yet the mere knowing and believing of the history of it , will do us no good : we can receive no vertue from it , till it be inwardly digested & concocted into our souls ; till it be made ours , and become a living thing in our hearts . the gospel , if it be onely without us , cannot save us ; no more then that physitians bill , could cure the ignorant patient of his disease , who , when it was commended to him , took the paper onely , and put it up in his pocket , but never drunk the potion that was prescribed in it . all that christ did for us in the flesh , when he was here upon earth ; from his lying in a manger , when he was born in bethlehem , to his bleeding upon the crosse on golgotha ; it will not save us from our sinnes , unlesse christ by his spirit dwell in us . it will not avail us , to believe that he was born of a virgin , unlesse the power of the most high overshadow our hearts , and beget him there likewise . it will not profit us , to believe that he died upon the crosse for us ; unlesse we be baptized into his death , by the mortification of all our lusts ; unlesse the old man of sinne be crucified in our hearts . christ indeed hath made an expiation for our sinnes upon his crosse ; and the bloud of christ is the onely sovereign balsame to free us from the guilt of them : but yet besides the sprinkling of the bloud of christ upon us , we must be made partakers also of his spirit . christ came into the world , as well to redeem us from the power and bondage of our sinnes , as to free us from the guilt of them . you know ( saith s. iohn ) that he was manifested , to take away our sinnes ; whosoever therefore abideth in him , sinneth not , whosoever sinneth , hath not seen nor known him . loe the end of christs coming into the world , loe a designe worthy of god manifested in the flesh . christ did not take all those paines ; to lay aside his robes of glory , and come down hither into the world ; to enter into a virgins wombe ; to be born in our humane shape , and be laid a poore crying infant in a manger ; & having no form nor comlinesse at all upon him , to take upon him the form of a servant ; to undergo a reprochfull and ignominious life , and at last to be abandoned to a shamefull death , a death upon the crosse ; i say , he did not do all this , merely to bring in a notion into the world , without producing any reall and substantiall effect at all , without the changing , mending , and reforming of the world : so that men should still be as wicked as they were before , and as much under the power of the prince of darknesse ; onely , they should not be thought so : they should still remain as full of all the filthy sores , of sinne & corruption as before ; onely , they should be accounted whole . shall god come down from heaven , & pitch a tabernacle amongst men ? shall he undertake such a huge designe , and make so great a noise of doing something , which , when it is all summed up , shall not at last amount to a reality ? surely , christ did not undergo all this to so little purpose ; he would not take all this paines for us , that he might be able at last , to put into our hands , nothing but a blanck . he was with child , he was in pain and travel , and hath he brought forth nothing but wind , hath he been delivered of the eastwind ? is that great designe that was so long carried in the wombe of eternity , now proved abortive , or else nothing but a mere windy birth ? no surely , the end of the gospel is life and perfection , 't is a divine nature , 't is a godlike frame and disposition of spirit ; 't is to make us partakers of the image of god in righteousnesse and true holinesse , without which , salvation it self were but a notion . christ came indeed into the world , to make an expiation and atonement for our sinnes , but the end of this was , that we might eschew sinne , that we might forsake all ungodlinesse and worldly lusts . the gospel declares pardon of sinne to those , that are heavy laden with it , and willing to be disburdened , to this end , that it might quicken and enliven us to new obedience . whereas otherwise , the guilt of sinne might have detained us in horrour and despair , and so have kept us still more strongly under the power of it , in sad and dismall apprehensions of gods wrath provoked against us , and inevitably falling on us . but christ hath now appeared , like a day-starre with most cheerfull beames ; nay , he is the sun of righteousnesse himself ; which hath risen upon the world with his healing wings , with his exhilarating light , that he might chase away all those black despairing thoughts from us . but christ did not rise , that we should play , and sport , and wantonize with his light ; but that we should do the works of the day in it : that we should walk {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( as the apostle speaketh ) not in our night-clothes of sinfull deformity , but clad all over with the comely garments of light . the gospel is not big with child of a phancie , of a mere conceit of righteousnesse without us , hanging at distance over us ; whilst our hearts within , are nothing but cages of unclean birds , and like houses continually haunted with devils , nay the very rendezvouz of those fiends of darknesse . holinesse , is the best thing , that god himself can bestow upon us , either in this world , or the world to come . true evangelicall holinesse , that is , christ formed in the hearts of believers , is the very cream , and quintessence of the gospel . and were our hearts sound within , were there not many thick and dark fumes , that did arise from thence , and cloud our understandings , we could not easily conceive the substance of heaven it self , to be any thing else but holinesse , freed from those encumbrances , that did ever clog it , and accloy it here ; neither should we wish for any other heaven , besides this . but many of us are like those children , whose stomacks are so vitiated by some disease , that they think , ashes , coal , mudwall , or any such trash , to be more pleasant , then the most wholesome food : such sickly and distempered appetites have we about these spirituall things , that hanker after i know not what vain shews of happinesse , whilst in the mean time we neglect that which is the onely true food of our souls , that is able solidly to nourish them up to everlasting life . grace is holinesse militant , holinesse encumbred with many enemies and difficulties , which it still fights against , and manfully quits it self of : and glory is nothing else , but holinesse triumphant ; holinesse with a palme of victorie in her hand , and a crown upon her head . deus ipse , cum omni suâa bonitate , quatenus extra me est , non facit me beatum ; sed quatenus in me est : god himself cannot make me happy , if he be onely without me ; and unlesse he give in a participation of himself , and his own likenesse into my soul . happinesse is nothing , but the releasing and unfettering of our souls , from all these narrow , s●ant , and particular good things ; and the espousing of them to the highest and most universall good , which is not this or that particular good , but goodnesse it self : and this is the same thing that we call holinesse . which , because we our selves are so little acquainted with ; being for the most part ever courting a mere shadow of it ; therefore we have such low , abject , and beggerly conceits thereof ; whereas it is in it self , the most noble , heroicall , and generous thing in the world . for , i mean by holinesse , nothing else but god stamped , & printed upon the soul . and we may please our selves , with what conceits we will ; but so long as we are void of this , we do but dream of heaven , and , i know not what , fond paradise ; we do but blow up and down an airy bubble of our own phancies , which riseth out of the froth of our vain hearts ; we do but court a painted heaven ; and woo happinesse in a picture : whilst in the mean time , a true and reall hell will suck in our souls into it , and soon make us sensible of a solid woe , and substantiall misery . divine wisdome , hath so ordered the frame of the whole universe , as that every thing should have a certain proper place , that should be a receptacle for it . hell is the sinke of all sinne and wickednesse . the strong magick of nature , pulls and draws every thing continually , to that place which is suitable to it , and to which it doth belong ; so all these heavy bodies presse downwards , towards the centre of our earth , being drawn in by it : in like manner hell wheresoever it is , will by strong sympathy pull in all sinne , and magnetically draw it to it self : as true holinesse , is alwayes breathing upwards , and fluttering towards heaven , striving to embosome it self with god : and it will at last undoubtedly be conjoyned with him , no dismall shades of darknesse , can possibly stop it in its course , or beat it back ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nay , we do but deceive our selves with names ; hell is nothing but the orbe of sinne and wickednesse , or else that hemisphear of darknesse , in which all evil moves : and heaven , is the opposite hemisphear of light , or else , if you please , the bright orbe of truth , holinesse , and goodnesse : and we do actually in this life , instate our selves in the possession of one or other of them . take sinne and disobedience out of hell , and it will presently clear up , into light , tranquillity , serenity , and shine out into a heaven . every true saint , carrieth his heaven about with him , in his own heart ; and hell that is without him , can have no power over him . he might safely wade through hell it self , and like the three children , passe through the midst of that fiery furnace , and yet not at all be scorched with the flames of it : he might walk through the valley of the shadow of death , and yet fear no evil . sinne , is the onely thing in the world , that is contrary to god : god is light , and that is darknesse : god is beauty , and that is uglinesse and deformity . all sinne is direct rebellion against god ; and with what notions soever , we may sugar it , and sweeten it , yet god can never smile upon it , he will never make a truce with it . god declares open warre against sinne , and bids defiance to it ; for it is a professed enemy to gods own life and being . god which is infinite goodnesse , cannot but hate sinne , which is purely evil . and though sinne be in it self , but a poore , impotent , and crazy thing , nothing but straitnesse , poverty , and non-entity ; so that of it self it is the most wretched and miserable thing in the world , and needeth no further punishment besides it self ; yet divine vengeance , beats it off still further and further from god , and wheresoever it is , will be sure to scourge it , and lash it continually . god and sinne can never agree together . that , i may therefore come , yet nearer to our selves . this is the message , that i have now to declare unto you , that god is light , and in him is no darknesse at all : if we say that we have fellowship with him , and walke in darknesse , we lie , and do not the truth . christ , and the gospel are light , and there is no darknesse at all in them ; if you say that you know christ and his gospel , & yet keep not christs commandments , but dearly hug , your private darling corruptions ; you are liars , and the truth is not in you ; you have no acquaintance with the god of light , nor the gospel of light . if any of you say , that you know christ , and have an interest in him , and yet ( as i fear , too many do ) still nourish ambition , pride , vainglory within your brests ; harbour malice , revengfulnesse , & cruell hatred to your neighbours in your hearts ; eagerly scramble after this worldly pelfe , and make the strength of your parts and endeavours serve that blind mammon , the god of this world ; if you wallow and tumble in the filthy puddle of flleshly pleasures ; or if you aime onely at your selves in your lives , and make your self the compasse by which you sail , and the starre by which you steer your course , looking at nothing higher , and more noble then your selves ; deceive not your selves , you have neither seen christ , nor known him ; you are deeply incorporated , ( if i may so speak ) with the spirit of this world , and have no true sympathy with god and christ , no fellowship at all with them . and ( i beseech you ) let us consider ; be there not many of us , that pretend much to christ ; that are plainly in our lives , as proud , ambitious , vainglorious as any others ? be there not many of us , that are as much under the power of unruly passions ; as cruell , revengefull , malicious , censorious as others ? that have our minds as deeply engaged in the world , & as much envassalled to riches , gain , profit , those great admired deities of the sonnes of men , and their souls as much overwhelmed , and sunke with the cares of this life ? do not many of us , as much give our selves to the pleasures of the flesh , and though not without regrets of conscience , yet ever now and then secretly soke our selves in them ? be there not many of us that have as deep a share likewise , in injustice & oppression , in vexing the fatherlesse and the widows ? i wish , it may not prove some of our cases , at that last day , to use such pleas as these unto christ in our behalfe ; lord , i have prophecied in thy name ; i have preached many a zealous sermon for thee ; i have kept many a long fast ; i have been very active for thy cause in church , in state ; nay , i never made any question , but that my name was written in thy book of life ; when yet alas , we shall receive no other return from christ , but this , i know you not ; depart from me ye workers of iniquity . i am sure , there be too many of us , that have long pretended to christ , which make little or no progresse in true christianity , that is , holinesse of life : that ever hang hovering in a twilight of grace , and never seriously put our selves forwards into clear day-light , but esteem that glimmering crepusculum which we are in , and like that faint twilight , better then broad open day : whereas , the path of the just ( as the wiseman speaketh ) is as the shining light , that shineth more and more unto the perfect day . i am sure , there be many of us , that are perpetuall dwarfs in our spirituall stature ; like those silly women ( that s. paul speaks of ) laden with sinnes , and led away with divers lusts , that are ever learning , and never able to come to the knowledge of the truth : that are not now one jot taller in christianity , then we were many years ago ; but have still as sickly , crazy , and unsound a temper of soul , as we had long before . indeed we seem to do something , we are alwayes moving and lifting at the stone of corruption , that lies upon our hearts , but yet we never stirre it notwithstanding , or at least never roll it off from us . we are sometimes a little troubled with the guilt of our sinnes , and then we think we must thrust our lusts out of our hearts , but afterwards we sprinkle our selves over , with i know not what holy-water , and so are contented to let them still abide , quietly within us . we do every day truly confesse the same sinnes , and pray against them , and yet still commit them as much as ever , and lie as deeply under the power of them . we have the same water to pump out in every prayer , and still we let the same , leake in again upon us . we make a great deal of noise , and raise a great deal of dust with our feet ; but we do not move from off the ground on which we stood , we do not go forward at all : or if we do sometimes make a little progresse , we quickly loose again , the ground which we had gained : like those upper planets in the heaven , which ( as the astronomers tell us ) sometimes move forwards , sometimes quite backwards , and sometimes perfectly stand still ; have their stations and retrogradations , as well as their direct motions . as if religion were nothing else , but a dancing up and down , upon the same piece of ground and making severall motions and friskings on it ; and not a sober journying , and travelling onwards toward some certain place . we doe and undoe ; we do penelopes telam texere , we weave sometimes a web of holinesse , but then we let our lusts come , and undoe , and unravell all again . like sisyphus in the fable , we roll up a mighty stone with much ado , sweating and tugging up the hill ; and then we let it go , and tumble down again unto the bottome : and this is our constant work . like those danaides which the poets speak of , we are alwayes filling water into a sive , by our prayers , duties , and performances ; which still runs out as fast as we poure it in . what is it that thus cheats us and gulls us of our religion ? that makes us , thus constantly to tread the same ring , and circle of duties , where we make no progresse at all forwards ; and the further we go , are still never the nearer to our journeys end ? what is it that thus starves our religion ; and makes it look like those kine in pharaohs dream , illfavoured and lean fleshed ; that it hath no colour in its face , no bloud in its veines , no life nor heat at all , in its members ? what is it that doth thus bedwarfe us in our christianity ? what low , sordid , and unworthy principles do we act by , that thus hinder our growth , and make us stand at a stay , and keep us alwayes in the very porch and entrance , where we first began ? is it a sleepy , sluggish conceit , that it is enough for us , if we be but once in a state of grace , if we have but once stepped over the threshold , we need not take so great paines to travel any further ? or is it another damping , choaking , stifling opinion , that christ hath done all for us already without us , and nothing need more to be done within us ? no matter , how wicked we be in our selves , for we have holinesse without us ; no matter , how sickly and diseased our souls be within , for they have health without them . why may we not as well be satisfied , and contented , to have happinesse without us too to all eternity , and so our selves forever continue miserable ? little children , let no man deceive you : he that doth righteousnesse , is righteous , even as he is righteous : but , he that committeth sinne is of the devil . i shall therefore exhort you in the wholesome words of s. peter ; give all diligence , to adde to your faith , vertue ; and to vertue , knowledge ; to knowledge , temperance ; and to temperance , patience ; to patience , godlinesse ; and to godlinesse , brotherly kindnesse ; and to brotherly kindnesse , charity ; for if these things be in you , and abound , they make you that ye shall neither be barren , nor unfruitfull in the knowledge of our lord iesus christ . the apostle still goes on , and i cannot leave him yet ; but he that lacketh these things is blind , and cannot see far off , and hath forgotten that he was once purged from his old sinnes . wherefore the rather brethren , give diligence to make your calling and election sure : for if ye do these things , ye shall never fall . let us not onely talk and dispute of christ , but let us indeed put on the lord iesus christ . having those great and precious promises , which he hath given us , let us strive to be made partakers of the divine nature , escaping the corruption that is in the world through lust : and being begotten again to a lively hope of enjoying christ hereafter , let us purifie our selves as he is pure . let us really declare , that we know christ , that we are his disciples , by our keeping of his commandments : and amongst the rest , that commandment especially which our saviour christ himself commendeth to his disciples in a peculiar manner ; this is my commandment , that ye love one another , as i have loved you : and again ; these things i command you , that you love one another . let us follow peace with all men , and holinesse , without which , no man shall see god . let us put on as the elect of god , holy , and beloved , bowels of mercies , kindnesse , humblenesse of mind , meeknesse , longsuffering , forbearing one another , and forgiving one another , if any man have a quarel against any , even as christ forgave us : and above all these things let us put on charity , which is the bond of perfectnesse . let us in meeknesse , instrust those that oppose themselves , if god peradventure will give them repentance , to the acknowledging of the truth , that they may recover themselves out of the snares of the devil , that are taken captive by him at his will . beloved , let us love another , for love is of god , and whosoever loveth is born of god and knoweth god . o divine love ! the sweet harmony of souls ! the musick of angels ! the joy of gods own heart , the very darling of his bosome ! the sourse of true happinesse ! the pure quintessence of heaven ! that which reconciles the jarring principles of the world , and makes them all chime together ! that which melts mens hearts into one another ! see how s. paul describes it , and it cannot choose but enamour your affections towards it : love envieth not , it is not puffed up , it doth not behave it self unseemly , seeketh not her own , is not easily provoked , thinketh no evil , rejoyceth not in iniquity ; beareth all things , believeth all things , hopeth all things , endureth all things : i may adde in a word , it is the best natur'd thing , the best complexioned thing , in the world . let us expresse this sweet harmonious affection , in these jarring times : that so if it be possible , we may tune the world at last , into better musick . especially , in matters of religion , let us strive with all meeknesse to instruct and convince one another . let us endeavour to promote the gospel of peace , the dove-like gospel with a dove-like spirit . this was the way by which the gospel at first , was propagated in the world : christ did not cry , nor lift up his voice in the streets , a bruised reed he did not break , and the smoking flax he did not quench and yet he brought forth judgement into victory . he whispered the gospel to us from mount sion , in a still voice , and yet the sound thereof went out quickly throughout all the earth . the gospel at first came down upon the world gently and softly , like the dew upon gideons fleece , and yet it quickly soaked quite through it : and doubtlesse this is still the most effectuall way to promote it further . sweetnesse , and ingenuity , will more powerfully command mens minds , then passion , sowrenesse , and severity : as the soft pillow sooner breaks the flint , then the hardest marble . let us {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} follow truth in love : and of the two indeed , be contented rather , to misse of the conveying of a speculative truth , then to part with love . when we would convince men of any errour by the strength of truth , let us withall poure the sweet balme of love upon their heads . truth and love , are two the most powerfull things in the world , and when they both go together , they cannot easily be withstood . the golden beams of truth , and the silken cords of love , twisted together , will draw men on with a sweet violence , whether they will or no . let us take heed we do not sometimes call that zeal for god , and his gospel , which is nothing else , but our own tempestuous and stormy passion . true zeal is a sweet , heavenly and gentle flame , which maketh us active for god , but alwayes within the sphear of love . it never calls for fire from heaven , to consume those that differ a little from us in their apprehensions . it is like that kind of lightning , ( which the philosophers speak of ) that melts the sword within , but singeth not the scabbard : it strives to save the soul , but hurteth not the body . true zeal is a loving thing , and makes us alwayes active to edification , and not to destruction . if we keep the fire of zeal within the chimney , in its own proper place , it never doth any hurt ; it onely warmeth , quickeneth , and enliveneth us : but if once we let it break out , and catch hold of the thatch of our flesh , and kindle our corrupt nature , and set the house of our body on fire , it is no longer zeal , it is no heavenly fire , it is a most destructive and devouring thing . true zeal is an ignis lambens , a soft and gentle flame , that will not scorch ones hand ; it is no predatory or voracious thing : but carnall and fleshly zeal , is like the spirit of gunpowder set on fire , that tears and blows up all that stands before it . true zeal is like the vitall heat in us , that we live upon , which we never feel to be angry or troublesome ; but though it gently feed upon the radicall oyl within us , that sweet balsame of our naturall moisture ; yet it lives lovingly with it , and maintains that by which it is fed : but that other furious & distempered zeal , is nothing but a feaver in the soul . to conclude , we may learn what kind of zeal it is , that we should make use of in promoting the gospel , by an emblem of gods own , given us in the scripture , those fiery tongues that upon the day of pentecost , sate upon the apostles ; which sure were harmlesse flames , for we cannot reade that they did any hurt , or that they did so much as singe an haire of their heads . i will therefore shut up this , with that of the apostle : let us keep the unity of the spirit in the bond of peace . let this soft and silken knot of love , tie our hearts together ; though our heads and apprehensions cannot meet , as indeed they never will , but alwayes stand at some distance off from one another . our zeal if it be heavenly , if it be true vestall fire kindled from above , it will not delight to tarry here below , burning up straw and stubble , and such combustible things , and sending up nothing but grosse earthy fumes to heaven ; but it will rise up , and return back , pure as it came down , and will be ever striving to carry up mens hearts to god along with it . it will be onely occupied , about the promoting of those things , which are unquestionably good ; and when it moves in the irascible way , it will quarrel with nothing but sinne . here let our zeal busie and exercise it self , every one of us beginning first at our own hearts . let us be more zealous then ever we have yet been , in fighting against our lusts , in pulling down those strong holds of sinne and satan in our hearts . here let us exercise all our courage and resolution , our manhood and magnanimitie . let us trust in the almighty arme of our god , and ' doubt not , but he will as well deliver us , from the power of sinne in our hearts , as preserve us from the wrath to come . let us go out against these uncircumcised philistines , i mean our lusts , not with shield or spear , not in any confidence of our own strength , but in the name of the lord of hosts , and we shall prevail : we shall overcome our lusts , for greater is he that is in us , then he that is in them . the eternall god is our refuge , and underneath are the everlasting arms : he shall thrust out these enemies from before us , and he shall say , destroy them . we shall enter the true canaan , the good land of promise , that floweth with milk and honey , the land of truth and holinesse . wherefore take unto you the whole armour of god , that you may be able to withstand : let your loines be girt about with truth ; have on the brestplate of righteousnesse ; and let your feet be shod with the preparation of the gospel of peace . above all take the shield of faith , whereby you shall be able to quench all the fiery darts of the wicked , and take the helmet of salvation , and the sword of the spirit , which is the word of god . and lastly , be sure of this , that ye be strong onely in the lord , and in the power of his might . there be some that dishearten us in this spirituall warfare , and would make us let our weapons fall out of our hands , by working in us a despair of victory . there be some evil spies , that weaken the hands and the hearts of the children of israel : and bring an ill report upon that land that we are to conquer , telling of nothing but strange gyants , the sonnes of anak there , that we shall never be able to overcome . the amalekites , ( say they ) dwell in the south , the hittites , iebusites , amorites in the mountains , and the canaanites by the sea-coast : huge armies of tall invincible lusts : we shall never be able to go against this people , we shall never be able to prevail against our corruptions . hearken not unto them ( i beseech you ) but hear what caleb and ioshuah say ; let us go up at once , and possesse it , for we are able to overcome them : not by our own strength , but by the power of the lord of hosts . there are indeed sonnes of anak there , there are mighty gyantlike lusts , that we are to graple with ; nay there are , principalities , and powers too , that we are to oppose : but the great michael , the captain of the lords host is with us ; he commands in chief for us , and we need not be dismayed . understand therefore this day , that the lord thy god is he , which goeth before thee , as a consuming fire , he shall destroy these enemies , and bring them down before thy face . if thou wilt be faithfull to him , and put thy trust in him ; as the fire consumeth the stubble , and as the flame burneth up the chaff , so will he destroy thy lusts in thee : their root shall be rottennesse , and their blossome shall go up as dust . but let us take heed that we be not discouraged , and before we begin to fight , despair of victorie : but to believe and hope well in the power of our god and his strength , will be half a conquest . let us not think , holinesse in the hearts of men here in the world , is a forlorn , forsaken , and outcast thing from god ; that he hath no regard of . holinesse where-ever it is , though never so small , if it be but hearty and sincere , it can no more be cut off , and discontinued from god ; then a sun-beam here upon earth can be broken off , from its entercourse with the sun , and be left alone amidst the mire anddirt of this world . the sun may as well discard its own rayes , and banish them from it self , into some region of darknesse , far remote from it , where they shall have no dependence at all upon it ; as god can forsake and abandon holinesse in the world , and leave it a poore orphane thing , that shall have no influence at all from him to preserve and keep it . holinesse is something of god , where-ever it is ; it is an efflux from him , that alwayes hangs upon him , and lives in him : as the sun-beams though they guild this lower world , and spread their golden wings over us ; yet they are not so much here , where they shine , as in the sun , from whence they flow . god cannot draw a curtain betwixt himself and holinesse , which is nothing , but the splendor and shining of himself : he cannot hide his face from it , he cannot desert it , in the world . he that is once born of god , shall overcome the world , and the prince of this world too , by the power of god in him . holinesse is no solitary neglected thing ; it hath stronger confederacies , greater alliances then sinne and wickednesse . it is in league with god , and the whole universe ; the whole creation smiles upon it : there is something of god in it , and therefore it must needs be , a victorious and triumphant thing . wickednesse is a weak , cowardly , and guilty thing , a fearfull and trembling shadow . it is the child of ignorance and darknesse ; it is afraid of light , and cannot possibly withstand the power of it , nor endure the sight of its glittering armour . it is allianced to none , but wretched forlorn and apostate spirits , that do what they can , to support their own weak and tottering kingdome of darknesse : but are onely strong , in weaknesse and impotency . the whole politie and commonwealth of devils , is not so powerfull , as one child of light , one babe in christ : they are not all able to quench the least smoking flax , to exstinguish one spark of grace . darknesse is not able to make resistance against light , but ever as it comes , flies before it . but if wickednesse , invite the society of devils to it , ( as we learn by the sad experience of these present times , in many examples of those that were possessed with malice , revengfulnesse , and lust ) so that those cursed fiends do most readily apply themselves to it , and offer their service to feed it and encourage it ; because it is their own life and nature , their own kingdome of darknesse , which they strive to enlarge , and to spread the dominions of : shall we then think that holinesse , which is so nearly allied unto god , hath no good genius at all in the world , to attend upon it , to help it and encourage it ? shall not the kingdome of light , be as true to its own interest , and as vigilant for the enlarging of it self , as the kingdome of darknesse ? holinesse is never alone in the world , but god is alwayes with it , and his loving spirit , doth ever associate , and joyn it self to it . he that sent it into the world , is with it , as christ speaketh of himself , the father hath not left me alone , because i do alwayes those things that please him . holinesse is the life of god , which he cannot but feed and maintain wheresoever it is ; and as the devils are alwayes active to encourage evil , so we cannot imagine , but that the heavenly host of blessed angels above , are as busily employed , in the promoting of that which they love best , that which is dearest to god whom they serve , the life and nature of god . there is joy in heaven at the conversion of one sinner , heaven takes notice of it ; there is a quire of angels that sweetly sings the epithalamium of a soul divorced from sinne and satan , and espoused unto christ . what therefore the wiseman speaks concerning wisdome , i shall apply to holinesse : take fast hold of holinesse , let her not go , keep her for she is thy life : keep thy heart with all diligence for out of it are the issues of life , & of death too . let nothing be esteemed , of greater consequence and concernment to thee , then what thou doest and actest , how thou livest . nothing without us can make us either happy , or miserable ; nothing can either defile us , or hurt us , but what goeth out from us , what springeth and bubbleth up , out of our own hearts . we have dreadfull apprehensions , of the flames of hell without us ; we tremble and are afraid , when we hear of fire and brimstone , whil'st in the mean time , we securely nourish within our own hearts , a true and living hell , — et caeco carpimur igni : the dark fire of our lusts , consumeth our bowels within , and miserably scorcheth our souls , and we are not troubled at it . we do not perceive , how hell steales upon us , whilest we live here . and as for heaven , we onely gaze abroad , expecting that it should come in to us from without , but never look for the beginnings of it to arise within , in our own hearts . but lest there should yet happely remain any prejudice against that , which i have all this while heartily commended to you ; true holinesse , and the keeping of christs commandment ; as if it were a legall and servile thing , that would subject us to a state of bondage , i must here needs adde a word or two , either for the prevention or removall of it . i do not therefore mean , by holinesse , the mere performance of outward duties of religion , coldly acted over as a task , not our habituall prayings , hearings , fastings , multiplied one upon another ( though these be all good , as subservient to an higher end ) but i mean an inward soul and principle of divine life , that spiriteth all these ; that enliveneth and quickeneth , the dead carkasse , of all our outward performances whatsoever . i do not here urge , the de●d law of outward works , which indeed if it be alone , subjects us to a state of bondage ; but the inward law of the gospel , the law of the spirit of life , then which nothing can be more free and ingenuous : for it doth not act us by principles without us , but is an inward s●lf-moving principle , living in our hearts . i do not urge the law written upon tables of stone without us ( though there is still a good use of that too ) but the law of holinesse written within , upon the fleshly tables of our hearts . the first , though it work us into some outward conformity to gods commandments , and so hath a good effect upon the world ; yet we are all this while , but like dead instruments of musick , that found sweetly and harmoniously , when they are onely struck , and played upon from without , by the musicians hand , who hath the theory and law of musick , living within himself . but the second , the living law of the gospel , the law of the spirit of life within us , is as if the soul of musick , should incorporate itself with the instrument , and live in the strings , and make them of their own accord , without any touch , or impulse from without , daunce up and down , and warble out their harmonies . they that are acted onely by an outward law , are but like neurospasts ; or those little puppets that skip nimbly up and down , and seem to be full of quick and sprightly motion , whereas they are all the while moved artificially by certain wiers and strings from without , and not by any principle of motion , from themselves within : or else , like clocks and watches , that go pretty regularly for a while , but are moved by weights and plummets , or some other artificiall springs , that must be ever now and then wound up , or else they cease . but they that are acted by the new law of the gospel , by the law of the spirit , they have an inward principle of life in them , that from the centre of it self , puts forth it self freely and constantly into all obedience to the will of christ . this new law of the gospel , it is a kind of musicall soul , informing the dead organ of our hearts , that makes them of their own accord delight to act harmoniously according to the rule of gods word . the law that i speak of , it is a law of love , which is the most powerfull law in the world ; and yet it freeth us in a manner from all law without us , because it maketh us become a law unto our selves . the more it prevaileth in us , the more it eateth up and devoureth , all other laws without us ; just as aarons living rod , did swallow up those rods of the magicians , that were made onely to counterfeit a little life : quis legem det amantibus ? major lex amor est sibi . love is at once a freedome from all law , a state of purest liberty , and yet a law too , of the most constraining and indispensable necessity . the worst law in the world , is the law of sinne , which is in our members ; which keeps us in a condition of most absolute slavery , when we are wholly under the tyrannicall commands of our lusts : this is a cruell pharaoh indeed , that sets his hard task-masters over us , and maketh us wretchedly drudge in mire and clay . the law of the letter without us , sets us in a condition of a little more liberty , by restraining of us from many outward acts of sinne ; but yet it doth not disenthrall us , from the power of sinne in our hearts . but the law of the spirit of life , the gospel-law of love , it puts us into a condition of most pure and perfect liberty ; and whosoever really entertaines this law , he hath thrust out hagar quite , he hath cast out the bondwoman and her children ; from henceforth , sarah the free woman , shall live forever with him , and she shall be to him , a mother of many children ; her seed shall be as the sand of the seashoar for number , and as the starres of heaven . here is evangelicall liberty , here is gospel-freedome , when the law of the spirit of life in christ iesus , hath made us free , from the law of sinne and death : when we have a liberty from sinne , and not a liberty to sinne : for our dear lord and master hath told us , that whosoever committeth sinne , he is the servant of it . he that lies under the power , and vassallage of his base lusts , and yet talks of gospel-freedome ; he is but like a poore condemned prisoner , that in his sleep dreams of being set at liberty , and of walking up and down wheresoever he pleaseth ; whilst his legs are all the while lock't fast in fetters and irons . to please our selves with a notion of gospel-liberty , whilest we have not a gospel-principle of holinesse within us , to free us from the power of sinne , it is nothing else , but to gild over our bonds and fetters , and to phancy our selves to be in a golden cage . there is a straitnesse , slavery , and narrownesse in all sinne : sinne crowds and crumples up our souls , which if they were freely spread abroad , would be as wide , and as large as the whole universe . no man is truly free , but he that hath his will enlarged to the extent of gods own will , by loving whatsoever god loves , and nothing else . such a one , doth not fondly hug this and that particular created good thing , and envassal himself unto it , but he loveth every thing that is lovely , beginning at god , and descending down to all his creatures , according to the severall degrees of perfection in them . he injoyes a boundlesse liberty , and a boundlesse sweetnesse , according to his boundlesse love . he inclaspeth the whole world within his out-stretched arms , his soul is as wide as the whole universe , as big as yesterday , to day , and forever . whosoever is once acquainted with this disposition of spirit , he never desires any thing else : and he loves the life of god in himself , dearer then his own life . to conclude this therefore ; if we love christ , and keep his commandments , his commandments will not be grievous to us : his yoke will be easie , and his burden light : it will not put us into a state of bondage , but of perfect liberty . for it is most true of evangelicall obedience , what the wise man speaketh of wisdome ; her wayes , are wayes of pleasantnesse , and all her paths are peace ; she is a tree of life to those that lay hold upon her , and happy are all they that retain her . i will now shut up all with one or two considerations to perswade you further , to the keeping of christs commandments . first , from the desire which we all have of knowledge ; if we would indeed know divine truths , the onely way to come to this , is by keeping of christs commandments . the grossenesse of our apprehensions in spirituall things , and our many mistakes , that we have about them , proceed from nothing , but those dull and foggy stemes , which rise up from our foul hearts and becloud our understandings . if we did but heartily comply with christs commandments , and purge our hearts , from all grosse and sensuall affections , we should not then look about for truth wholly without our selves , and enslave our selves to the dictates of this and that teacher , and hang upon the lips of men ; but we should find the great eternall god , inwardly teaching our souls , and continually instructing us more and more , in the mysteries of his will : and out of our bellies should flow rivers of living waters . nothing puts a stop and hinderance to the passage of truth in the world , but the carnality of our hearts , the corruption of our lives . 't is not wrangling disputes and syllogisticall reasonings , that are the mighty pillars , that underprop truth in the world ; if we would but underset it with the holinesse of our hearts and lives , it should never fail . truth is a prevailing and conquering thing , and would quickly overcome the world ; did not the earthinesse of our dispositions , and the darknesse of our false heares hinder it . our saviour christ , bids the blind man , wash off the clay that was upon his eyes , in the pool of siloam , and then he should see clearly ; intimating this to us , that it is the earthinesse of mens affections , that darkens the eye of their understandings in spirituall things . truth is alwayes ready , and near at hand , if our eyes were not closed up with mud , that we could but open them , to look upon it . truth , alwayes waits upon our souls , and offers it self freely to us , as the sun offers its beams , to every eye , that will but open , and let them shine in upon it . if we could but purge our hearts , from that filth , and defilement , which hangeth about them , there would be no doubt at all of truths prevailing in the world . for , truth is great , and stronger then all things ; all the earth calleth upon truth , and the heaven blesseth it , all works shake and tremble at it . the truth endureth , and is alwayes strong , it liveth and conquereth for evermore . she is the strength , kingdome , power and majestie of all ages . blessed be the god of truth . last of all , if we desire a true reformation , as we seem to do ; let us begin here in reforming our hearts and lives ; in keeping of christs commandments . all outward formes and models of reformation , though they be never so good in their kind ; yet they are of little worth to us , without this inward reformation of the heart . tinne , or lead , or any other baser metal , if it be cast into never so good a mold , and made up into never so elegant a figure ; yet it is but tin , or lead still , it is the same metal , that it was before . and if we be molded into never so good a form of outward government , unlesse we new mold our hearts within too ; we are but a little better , then we were before . if adulterate silver , that hath much allay or drosse in it , have never so current a stamp put upon it , yet it will not passe notwithstanding , when the touch-stone trieth it . we must be reformed within , with a spirit of fire , and a spirit of burning , to purge us from the drosse , and corruption of our hearts ; and refine us as gold and silver ; and then we shall be reformed truly , and not before . when this once comes to passe , then shall christ be set upon his throne indeed , then the glory of the lord shall overflow the land ; then we shall be a people acceptable unto him , and as mount sion , which he dearly loved . finis . die mercurii ultimo martii . 1647. ordered by the commons assembled in parliament : that sr henry mildmay , do from this house give thanks unto mr cudworth , for the great paines he took , in the sermon he preached on this day at margarets westminster , before the house of commons ( it being a day of publick humiliation ) and that he do desire him to print his sermon . wherein be is to have the like priviledge in printing thereof , as others in like kind usually have had . h. elsynge , cler. parl. d. com. plenitudo fontis, or, christ's fulnesse and man's emptinesse a sermon / preached by iohn preston ... preston, john, 1587-1628. this text is an enriched version of the tcp digital transcription a55750 of text r21068 in the english short title catalog (wing p3304a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 48 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a55750 wing p3304a estc r21068 12359955 ocm 12359955 60192 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a55750) transcribed from: (early english books online ; image set 60192) images scanned from microfilm: (early english books, 1641-1700 ; 222:3) plenitudo fontis, or, christ's fulnesse and man's emptinesse a sermon / preached by iohn preston ... preston, john, 1587-1628. [4], 18 p. printed for iohn stafford ..., london : 1645. reproduction of original in the university of illinois (urbana-champaign campus). library. eng jesus christ -person and offices -early works to 1800. sermons, english. a55750 r21068 (wing p3304a). civilwar no plenitudo fontis: or, christ's fulnesse, and man's emptinesse. a sermon preached by iohn preston, $c. preston, john 1645 9214 85 15 0 0 0 0 109 f the rate of 109 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2004-04 tcp assigned for keying and markup 2004-04 apex covantage keyed and coded from proquest page images 2004-11 judith siefring sampled and proofread 2004-11 judith siefring text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion plenitudo fontis : or , christ's fulnesse , and man's emptinesse . a sermon preached by iohn preston , &c. 1 cor. 4. 7. what hast thou , that thou hast not received ? if thou hast received it , why dost thou boast , as though thou hadst not received it ? london , printed for iohn stafford , and are to be sold in bracke horse alley , 1645. ❧ to the anti-arminian : or , to every good christian reader . good reader , pliny the great naturalist , taxeth some of the greeke , and latin writers in his time , of folly at the least , for sending abroad their empty and worthlesse pamphlets with an over-praise in the title , promising much at the first sight , but utterly deceiving the reader in his further search : but he that shal with judgment reade this sermon , will finde somewhat more then a naked title to commend it . sometimes the workman graceth the worke : sometimes the worke the worke-man ; but behold in this treatise they kisse each other , and are joyned together as a white rose & a red rose in one sweete posie . but , that both have beene abused in the first impression hereof , it appeareth as clearely ( by the manuscript ) as the splendant sun within earths spangled canopy : for al those passages , which will make the arminians to stumble and ( without doubt ) to fall in some measure , are ( by the imprimatur-ist ) deleted ; as if arminianisine were englands true doctrine . but now for thy comfort ( dear christian ) thou hast the author's sermon as it was preached before king iames , without the least diminution ; and i send it out with that prayer , or benediction that iacob sent with his sonnes into aegypt ; god almighty give thee mercy in the sight of the man : in the sight of the great man , that thou maist make him humble : of the poore man , that thou maist make him content : of the stubborne man , that thou maist hammer , and supple him : of the penitent man , that thou maist bind up his wounds & sores . of every man , that thou maist touch his conscience , and wound his soule . amen . thine in the lord iesus , p. b. christ's fulnesse , and man's emptinesse , &c. john 1. 16. of his fullnesse we have all received grace for grace . saint augustine in his booke de c●vitate de● seemes to stand amazed at the majesty which appeares in this first of iohn , above all other passages of holy writ . and calvine saith , he doth in this chap : detonare ab alto , giving it the chiefest instance wherein a divine ●upendious authority appeares beyond all the writing of men iunius saith , that he was uever strucken with an apprehension of the diety , till he read this first chapter , affirming it to be the first and chiefest cause of his conversion from atheisme to a sincere imbracing of christianity , you may see it in his life written by himselfe . and in all this chapter , i finde not a richer and fuller sentence then this which describesto us the fullnesse of christ . the parts of it are three . first ▪ here is a fulnesse attributed to christ . secondly , this is not a respective but a diffusive fulnesse , that is , fulnesse not shut up in its owne bankes , but running over for our benefit and use . of his fulnesse we have all received , that is , all that ever had any grace took it from this heap , drew it from this fountaine . thirdly , these receits are amplified by the variety of them , grace for grace . that is , christ hath given to us for all the graces which he received of his father for us ; graces answerable , as the seal is said to give to the waxe print for print , character for character , or as a father is said to give to the sonne lymbe for lymbe , member for member , though not of the same bignesse and measure . in the same sense christ is said to give to us grace for grace . so that now you see here a full shop , many buyers or receivers , choise of wares , or rather to use the scriptures similitude : a full table , many guests , variety of dishes : of his fulnesse we have all received grace for grace . we begin with the first . this fulnesse is attributed to christ in 4. respects . 1. in regard of his person : so hee was full . 1. with an increate fulnesse : for as the glory of god filled the temple that moses could not enter in : so the humanity of christ which answered to that type , was filled not only with the effects of the diety as then , but with the diety it selfe , which is therefore said to dwell in him corporally or essentially . 2. hee was moreover filled with a created fulnesse , and so hee was said to be full of all divine good things , which iohn reduces to two heads , grace and truth . truth which comprehendeth all the vertues of understanding ; and grace which comprizeth all beauties and perfections of the will . secondly , this fulnesse is attributed to christ in regard of his offices 1. as a prophet . he was full of all the treasures of wisedom and knowledge ? so that all the light which the world ever had came from him as a prophet . all the revelations which adam , abraham , and noah ever had ; all the visions which esaias , ieremy , and the rest of the prophets ever saw ; all the mysteries which ever were declared to paul and iohn , came from him , they all received their light from this sun , which from the first morning of time shone to the darke world , without setting more or lesse , though the darkenesse comprehended it not . secondly , hee was ful as a priest , full of fauour with god , whence he hath audience , alwais full of compassion to man , whence he is ready to entertaine any suits or suitors ; full of merit , whence sure to prevaile in all his requests and intercessions 3. he was full as a king , full of authority , all power was given him , in heaven & in earth , full of strength and might to desend his servants , and to resist his enemies till he hath made them his soot-stoole . lastly , full of royall munificence , whence ready to supply the wants of his servants , and to give them in the end a large recompence of reward . thirdly , this fulnesse is attributed unto christ in regard of righteousnesse , hee was full of all righteousnesse originall & actuall , active and passive generall and particular , whence we have these b●nifits , following , 1 . that hee who was so full himselfe is able to make us full , if we want faith or love , or any other grace . 2 . by this we know what a mediator we have to deale withal even with one full of love , full of patience , full of tender compassion which may invite us to come to him . ‑ lastly , we have this comfort that though our righteousnesse be very weake and small , yet in him we are compleate , coloss. 2. fourthly , this fullnes is attributed to him in regard of his effects . scarce was there ever any action that christ did , but you shall see a fulnes in it . at the first miracle that ever he wrought , he filled 6 water-pots with wine , afterwards he filled 5 000 guests with 5 loaves and 2 fishes , so that twelve baskets full of broken meates were taken up ; so he filled the netts with fishes till they were ready to breake againe , and which was the best fulnes of all , he filled the disciples with the holy ghost in the day of pentecost , and often afterwards , whence they are said to be full of joy , and the holy ghost . if we would know the reasons ; it is partly in regard of christ himselfe , hee was the corner stone , therefore there is reason hee should be the fairest in all the building . he was the prince of our salvation therefore it was meet he should be like saul higher than all the people by head and shoulders , farre exalted above all principalities and powers . but chiefely it was in regard of us and out emptinesse , that with his fulnes hee might replenish our vacuity , otherwise wee could neither have seen him nor received of him . not have seene him , for the glorious beauty of his godhead was too bright for our eyes to behold . it was therefore reason that it should be put into the lanthorne , or vaile of christs humanity , that in that we might behold it . nor could we have received of it , for the diety is an inacces sible fountaine ; it was reason therefore that christs humanity should be the cesterne or conduit-head to receive it for our modell and use . but here one question must bee answered . steven and other saints are said in scripture to be full of the holy ghost , and how differs this from the fulnesse of christ ? i answer , first they were said to be full according to their measure , christ out of measure , as a little dish may be said to be full as well as the ocean . so they were said to be full , because filled according to the narrownes of their present capacity . but christ wa● full according to all d●●ensions , length , breadth , and depth of fulnesse . secondly , in them there was plenitudo vasis ; in christ , plenitudo fontis , that is , there was in them a derived participated fulnesse , but in christ there was a fulnes like the fulnes of a fountaine springing from himself , which is well expressed by the schoolmen , when they say , that the fulnes of the saints and of christ differ , as ignis and ignita , the one like torches kindled , the other like fire it selfe , for the fulnes of the ocean is too little to expresse this ; for if you take a drop or two from it , it is so much lessened , rather the fulnes of the fire , which lights a thousand torches , yet is not it selfe diminished . thirdly , in them there was a comparative fulnes . steven was said to bee full in regard of other lesser saints , but in him there was an absolute fulnes without all limits , without all comparison . what shall we now deduce hence for application to our selves ? first , that which is also the scope of the evangelist in this place ; this should invite us to come to christ , and to take of this full heape . this incentive paul often uses to inflame the desires of the gentiles to come to christ , even the riches of that fulnes which is in him , which in the fulnesse of time began to be exposed to all commers , as he saith , hidden before , but now fully revealed ; seen before but in types and shadowes , now with open face ; before preached but to a few , now to every creature under heaven ; before the spirit was given but by drops , but now he that hath ascended on high , and led captivity captive , hath so given gifts to men , that he hath filled all things . let us therefore be exhorted when we heare of such a fulnesse , not to take the grace of god in vaine , but labour we to have our part in it , that as those corinthians , we may be made rich in christ filled with all knowledge and every grace . content not your selves therefore to know this onely , for that is our common fault to content our selves with the notions of such things without practise . but go to christ as bees to a meadow that is ful of slowers , as merchants to the indies that have full mines , that you may experimentally find your selves returning from 〈◊〉 full fraught with the treasures of truth and grace . in other things fullnes invites us much ; ioseph's full barnes in aegypt drew iacob and his sons thither : canaan was a land ful●●ow●ng with milke and honey , and that invited the israelites to seeke it : solomons abundance and fulnesse of wisedome , caused the queene of sheba to come out of the south to his court . in every thing fulnes doth much allure and affect us . the covetous man though he spend but little , yet he desires to take it from a full heape , as he saies de pleno tollere acervo . how much more then should this fulnes of christ worke on us , especially since there is in hi● not onely a repletive but a diffusive fulnes ; not onely plenty , but also bounty ? but alas , if we looke upon the waies and actions of men , we shall find that men seeke a fullnesse in every thing else , almost , a fulnesse in pleasure and delights , a fulnesse in honour and preferments ; but this full honey combe is almost every where despised , but happy hee , the bent of whose heart god hath turned the right way to seeke a fullnes of faith and wisedome , and a fullnesse of the holy ghost , who cares not though he be empty of any thing else , so hee bee full of these ? though a looser in other things , so a gainer in these . such a one hath chosen the better part which shall never be taken from him . secondly , if there be a fulnes in christ , we should answer it with ●ulnes of affection on our parts , fully beleeve and trust in him , fully love and adore him , fully delight in him , for it is reason the affection should be answerable to the object . a little excellency desires little love and esteeme ; more excellency more love , but wher there is a fulnesse of al excellencies , that we shold procecute with fulnes of ●ll our affections . all the excellency in the creature in comparison of this , is but as a drop to the ocean , and a sparke to the whole element of fire . therefore if we propo●tion our affections to the object , which ought to be the rule and square of them , we should bestow on the creature but a drop of love and delight , but the full streame of our affections should be carried to him , in whom is the fullnesse of all perfection . it is true indeed , that as men hide treasure from theeves under straw or baser covering , so god hides this ful excellencie from the world under a b●se outside , that his secret ones only might find it out , and others seeing , might not see , but stumble at it . thus he hid christ himselfe under a carpenters sonne , so hee hides divine misteries under the meane elements of bread and wine , so the wisedom of god is hidden under the foolishnesse of preaching : and under sheep-skins and goat-skins , as the apostle speakes , were hidden , and such as the world is not worthy of , yet there is such a fulnes of excellency notwithstanding : for if ever wee saw beauty in sun , moone , stars , men , women , &c. or if ever we● found delight in musicke , meates , drinks , friends , &c. all mu●● needs be more abundantly in god , who is the author , maker , & giver of all these ; as solomon reasons ; he that made the eye , shal not he see , so he that made all these things , shall he not have them eminently in himselfe , for as the worth of many peeces of silver is comprized in one piece of gold , so all the petty excellencies which are scattered abroad in the creatures , are all united in god , yea the whole volume of perfections , which is spread through heaven and earth , is epitomized in him ; why do we not then with paul , trample upon the pompe and glory of the world , for the excellent knowledg of christ ? why do we not with david turn away our eyes , hearts , and affections from beholding vanity , and pitch them all on him ? why do we not re-collect our selves , and gather up out affections and thoughts , which are scattered and busied about a thousand tristes , and bestow them all on him , in whom is the fulnesse of all excellency beauty , and perfection ? thirdly , if there be a fulnesse in christ , then let us be content with him , having our hearts filled and satisfied with him . first , in regard of spiritual things . goe we not to the brookes of teman , the broken 〈◊〉 , and pe●●ers packs of rome , as saints , merrits , churches treasury , &c. for if there be a fulnes in christ that needs not for in him we are all compleat . secondly , for temporal things let us be content with him alone , for he is our fullnesse even in them a so for the better conceiving of this we must know that the first adam brought a generall e●ptinesse through all the world , for though the world be full of p●mp● and pleasures , as iohn calls them , lust of the flesh lust of th●●ye &c. yet it is properly empty , because not full of that it should bee : even as we say a well is empty , though it be full of ayre , because it is not full of water which should be in it : for emo●●nesse is not so much , absontia entitatis a●absenti● entitatis debitae . hence therfore not onl●y the hearts of men , but the creatures are said to bee empty , hence solomon saith ecclesiastes the 1. chapter , vanity of vanities , 〈◊〉 is but vanity , that is emtinesse : and rom. 8. the creature is subject to vanity : that is emptinesse : through him that sub jecteth it . hence the hearts of men are not satisfied with the world , but as the prophet speaks : they eat and are not filled , they drink and behold their soule is empty , because the creature is now but as the huske without the graine , the shell without the kernell , full of nothing but emptinesse , and being empty in it selfe , cannot give us satisfaction ; but christ the second adam hath filled all things againe , epes . 1. last verse . he fils all in all things , that is , not only the hearts of ●en , but the things also . it is the newter gender . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hence we may observe , that many finde a want in the midst of plenty , their hearts finde no rest or satisfaction in al they enjoy , but with the holy regenerate man it is much otherwise , though he have but a little wealth , a little food and rayment , yet there is a secret fulnesse put into that little which makes it fit to give him satisfaction , which is the meaning of that of the psalmist , psal. 37 , 16. a little thing to the righteous , is better then great riches to the wicked , because in that little it being filled with the blessing of the second adam , they finde a fulnesse , whereas the wicked finde an emptinesse in the midst of their greatest aboundance . if there be a fulnesse in christ , then what though there be a fulnes of sin and guilt in us , yet there is a fulnes of grace in him able to remove it , and take it away . a fulnes of mercy to receive our supplications , a fulnes of merit to make an attonement for our foulest sins , a fulnes of favour to prevaile with his father in any requests . if therefore there be a fulnes of grace in christ , as there is , be not discouraged , though thy sins abound , yet his gra●e abounds much more , they cannot be so out of measure sinful , as he is out of measure merciful . remember but the two metaphors used in scripture , i wil scatter your sins as a mist , and they shal be drowned in the bottom of the sea . now the sun by reason of its great force can scatter the thickest mist , aswel as the least vapour : the sea by reason of its great vastnes can drowne mountaines , aswel as molehils ; so christ by reason of that vast fulnes of grace which is in him , is as able , yea as forward and willing to forgive the greatest sins aswel as the least , i say as forward and willing for mercy , though it be a quality in us , yet it is a nature in god : now what is natural , there is no unwillingnesse or wearinesse in being that , as the eye is net weary with seeing , nor the eare weary with hearing ; therefore though our sins be never so great and many , yet if this condition be observed , that wee lie in no knowne sin , that we have a ful and resolute purpose , god bearing witnesse to our consciences not to doe the least evil , nor 〈◊〉 the least good , in a word that wee make out hearts perfect to god in al things , for without this condition there is no remission of sins . but if this condition be observed , i say that although out ●●●nes be never so great any many , yet they are not gone beyond the price which hath beene paid for them , nor beyond the grace of him wi●● whom we have to doe , for there is a fulnes in him . now i beseech you take not this exhortation in vaine , for there is nothing more effectual to heale a rebellious disposition , to instil saving grace , to cause a sinner to change his course , then to be fully perswaded that he shal be received to mercy , and that his sins shal be forgiven in christ : even as the theese , while the hue and cry is after him , never returnes willingly : rebels and pyra●es whiles the proclamation of rebellion is out against them , never come in : but if there be a proclamation of pardon , yea and of some great advancement , if that be beleived once , that , and noting else causeth them to come in , and to become faithfull and loyall subjects . therefore let this fulnesse of mercy in christ be an effectuall motive to us all , to come in to lay down the armes of rebellion , to choose god for our good , and to give up our selves wholly to him , to serve him with perfect hearts & willing minds , all our dayes . so much for the first part . the second part i wil as briefely dispatch , and not meddle with the third , lest i be tedious . of his fulnes wee have al received whence the second point is [ that al grace is received ] for as al stars shine in the light of the sun ; so doe al the saints through grace received . what else distinguished iohn from iudas , simon peter , from simon magus ? but onely christ , who shone upon one , and not upon another , when they sate both alike in darknesse , and in the shadow of death . the scripture is evident for this , phil. 2. 13. the deed is wrought in us by god , and not the deed onely , but the wil also which produces that deed , nor that onely , but the thought also which begat that wil . for we are not able so much as to thinke a good thought of our selves . 2 cor. 3 5. so 〈◊〉 grace , yea 〈◊〉 preparation to grace , and ab●●●● to accept grace are al from god : contrary to what arminians affirmeth : and not of our selves , and that for th●●●e reasons . because nothing can worke beyond the spheare of its owne 〈◊〉 , the eff●ct exceed●th not the cause , therefore it is impossible for corrupt nature either to beget supernatural grace or to 〈◊〉 any action preparing , or bending , or inclining the wil to it : for as the water cannot heate ( which is an act● 〈◊〉 above the nature of it ) until an higher principle of heat be first infused into it ; no more can meere nature doe any thing tending to saving grace , having no principle in it selfe whence it can raise it . and if it ●e objected ( as it is by the arminians ) that though grace doe al , yet to accept or reject it , to wil or nil it , is natural to man as a free agent . i answer : that to wil , is natural , but to wil wel , is supernatural , and must rise from a higher wel-head than nature is . for as an hatchet wil cut when handled but with a common hand , but not make a chaire , or stoole , or any artificial thing except it have influentiam artificis quatenus artifex , the influence of a● artificer as he is an artificer ; so though to wil be natural , yet , to wi● wel , to doe a supernatural worke in a supernatural and holy manner , it cannot except it have the influence of a supernatural agent to direct and guide it . if a man might accept grace or refuse it , as he would . god were no god , because he might be crossed by his creature , and his own wil should not absolutely beare rule , especially in that great matter of beleiving , and not beleeving , and in putting difference betwixt man and man in the matter of salvation and damnation : for according to arminius , though god did heartily desire the conversion of such a man , and offered him al the meanes of grace that could be , yet it is stil in the fice choise of his wil to convert , or not to convert ; their onely answer here is , that seeing god hath made a decree , that man shal be a free agent , though he doe most earnestly desire the conversion of such and such men , yet because he cannot disa●ul his decree , he doth , and must leave it to the liberty of the creature to doe contrary to even that himselfe desires . but what is this else but to put god into such streights as darius was in , who would faine have saved daniel , but because of his decree he could not ? and if griefe in spirits and angels be but re●isus voluntatis , a reluctancy of the wil , as the schoolemen affirme , what is this else but to attribute griefe unto god , and so to detract from his blessednesse . thirdly , if all grace be not received , but a man may accept it or reject it as he will , how can it be solved , but that a man must rejoyce and boast partly in himselfe , contrary to paul's rule , and not wholly in the lord , for aske the question of all that are saved , what is the reason that you are saved rather then another , their answer must needs be ; i out of the liberty of my owne will , did receive and use well the grace offered , when another did not . so that according to arminius , the saints in heaven are not a jot more beholding to god then the damned in hel , for the offering of grace on gods part , was a like common to both , only he that is in heaven , may thank his own wil that he chose it , when onother refused it . they have nothing here to answer , but onely that the meanes of grace are dispenced by god with some disparity ; but what is that when they maintaine such freedome of wil , that he who hath the greatest meanes may reject grace , and he who hath the least , may accept it ? other reasons there are , but that i hasten : as that grace is not grace without being received , no more then a man can be a man without reason , or a gift can be a gift without being given , for no lesse doth it imply contradiction to suppose it to be a grace , & yet not to be freely bestowed by god and received by us . secondly , bowing of the will is an effect of grace , and grace is an effect of the spirit . now the spirit breaths , when , where , & in what measure it listeth . againe , if grace should spring out of our soile it should be but a flower of grasse , for all flesh is grasse , but the grace of the mediator is of a more durable nature , a flower that ●ades not , and a spring which is not dryed up . hence 2. correlaries . one to rectifie our judgment . the other to direct our practise . the first shewes us the errors of arminius , who hath but refyned the old pelagianisme , a dangerous errour : for arrianisme was like a land flood that overflowed the whole world , but was soone dayed up againe , because it had not a spring to maintaine it , but the best ages of the church had in them as he called . multas fibras virulentiae pelagianae , because it is an errour agreeable to nature & reason , so that we have a spr●ng within our own breast to nourish and main●●ine it . b●●now to keep close to the point in hand , this point sheweth the e●●or of arminius and pelagius , who ascribe the beginning preparations and ability of accepting grace to our own free will , although the complement to god . whereas you see by what hath been said , that not only the fuller streames , but every drop of grace is received from his fulnes . this errour proceedes from 〈◊〉 not distinguishing a right betwixt acquisite habits and infused , indeed in the acqu●●te , the acts goe before the habits , and prepare for them , but with infused habits it is clean contrary ; it is with them as it is with the naturall powers of the soule , wee have first the faculty of seei●g be●ore we doe see , and the faculty of hearing before wee doe heare , so it is in infused habits , we have first the habits before we exercise the o●●rations of them , for even as the wheele doth not run that it may be made round , but it is first made round that it may run so the heart doth not first do the actions , whereby it is put into a right frame , but it is first fa shioned and made a new creature by grace , and then it doth actions , and brings forth fruits wo●thy amendment of life , for what is said of the soule is as truly said of grace , it doth , fabrica●● sibi domicilium , prepareth a room for it selfe , useth no harb●nger , for nothing can prepare for grace but grace . and if it be objected , as arminius doth in his book upon the 7. to the romans , that such as seneca and socrates , were much enlightned , did approve the law of god according to the inward man , and had a kind of universall common grace . i answer , that this priviledg cannot be denyed to many among the heathen , that as alch●mists , though they misse the end , yet they finde many excellent things by the way . so though they failed of the right end , the glory of god , yet they were not destitute of many excellent common gifts , wherein though one did go faire beyond another , as seneca beyond nero , and so others , yet as they say of sins , they do all alike passe the●rule of rectitute , though some goe further beyond than others , so were they al alike destitute of or●ginal righteousnesse , although some more elongated from ●t than others , al are alike dead in sins , though some ( as dead bodies ) more corrupted and putrified than others . and if it be objected , as it is by arminius , to what end then are exhortations and threatnings , the propounding of punishments , and rewards , if it be not in our power to accept grace , & refuse it as we wil . i answer , that as the raine although it fal aswel upon rockes and heathes , as upon v●●●●●● and fruitfull places , yet no man asketh to what end is the first and latter raine ; so exhortations & admonitions though they fal aswel upon the reprobates , and those that are desperately wicked , as u●on those that are docible and capable of better things , it is to no se●●e folly to aske to what end they are , seeing as the raine , so they are to many beneficial and useful . so much for the first corollary , which serves to rectifie judgements . the next is for practise . if al grace be received , then deferre not repentance , for no repentance is accepted , but what proceeds from a sanctifying grace , and that as you see is received , that is given by god as he wil . it is not in him that willeth , nor in him that runneth , but he hath compassion on whom he wil have compassion , and whom he wil , he hardeneth , rom. 9. 15. as i said before , the spirit breatheth where , and when it listeth . therefore we should as millers , and mariners are wont to doe , who take the gale when it commeth , because they know the winds are not at their command : suppose a man were to passe the seas within 20 da●s upon pain of death , if the wind should blow the second day , third day , or fourth day , no wise man would omit the opportunity , because he knowes the winds are not in his power ; so , if the spirit shal breath into our hearts good motions of turning to god unfainedly in our youth , at 16. 17. or when over , it is the greatest wisedome in the world to take the opportunity , and not to put it off , who knoweth whether they wil be had againe 〈◊〉 no : how many thousand are now in hel who tho●ght to ha● repented , and did not because they neglected those breathings 〈◊〉 the spirit where they were offered ? for there are certaine acceptable times , after which god offers grace no more : happy he that knowes that day of his visitation , and as our saviour speaketh , the things which belong to his peace , in that his day , which ierusalem did not , which made christ to weep over it , and which saul did not : and the jewes in ieremiah's time did not , when god forbad ieremy to pray for them . for as there were certaine times when the angell moved the waters in the poole of bethesda , and he that then stepped in , was healed ; so there are certaine acceptable times , wherein god troubles the hearts of men by his spirit . happy is he who then steps into a good course , that he may be healed to salvation . i say there are certaine times , wherein god doth ( as it were ) thaw and soften the frozen hearts of men . and it is wisedome then with the husband-man to put in the plough , while the ground is soft : for the heart in such a case is like iron in the furnace easily fashioned , but stay till it be cold , and it will not be wrought upon . i beseech you therefore let us be exhorted to take the opportunity , and not be like to those whom isayah complaines of , who like bulrushes how down their heads for a day , while some storme of inward or outward trouble is upon them , but when a faire sun-shine day comes to dry it up againe , lift up their heads as upright as ever before . if a man would sit downe and call his thoughts together but for one half hour , and consider this seriously , i have but a little time to live here , it is another place where i must live for all eternity , and it shall be with ●●e for all this etern●ty , as i spend this short time . i say if this were thoroughly considered , i wonder that any thing else should take up the intentions and thoughts of a mans heart , but only how to make sure his salvation . but alas we are robbed of our selves through worldly delights , and doe magno conat● , magnas ●●gas agere , and so we spend our lives . but if we would not have with the merchant , forturam rudentibus ap●am , that is , an estate hanging upon ropes , and depending upon uncertaineties , especially seeing grace whence repentance proceedeth , is as you see received , and not in our power . but wee mistake repentance , and that is the cav●e we defer it , it is not as it is commonly thought , a sorrow for our sinnes onely , nor a ●●cere leaving of sinnes out of feare of hell , and desire to be saved , which a man may doe out of the strength of naturall wisedome , providing for his owne safety , but it is a much different thing , viz. putting life into a dead man : ephesians 2. 1. making a man a new creature , 2 corinthtant 5. 17. a change of the whole frame of the heart . as if another soule dwelt in the same body , as he saith ; ego non ego . in a word , when a man is cleane another man , then he was serving of god out of an inward propensnesse and having the whole bent of his disposition turn'd to delight in the law of god without these by-respects . and that this may yet be made clearer , and put out of all doubt , i would aske but this question ; that repentance which men take up in age , or in times of extreamity , whence proceedeth it , if from selfe love , as it usually doth in such cases , because the soule is then strongly possessed with an apprehension of death and hell , and another life , then there is no more then nature in it , for the streame riseth not higher then the fountaine . a beast would doe as much , which sinking into danger , would struggle to save it selfe . but if it proceed from love to god , why was it not done sooner , why not in the flowre of our youth , yea when it is done soonest , would we not be heartily sorry that it was not done sooner , if it proceeded out of love to him . and if it thus proceed out of an holy love to god , it cannot arise but from his holy spirit : the breathings of which spirit as they are most free , so are they most pretious . therefore when such a sparke is kindled in our hearts , let us bee carefull to put fuell to it , and not suffer it to goe out againe . al the creatures in heaven and earth cannot helpe us againe to them , yea the best ordinances are but as pens without inke , or empty conduit-pipes which give not a drop of true grace . except christ who is the fountaine please to conveigh it by them . you know the famous story of francis spira , what bitter cryes hee used upon his death bed : o that i had but one drop of faith ▪ one of the mottons which i have beene wont to have , but yet could not have them ! but died with those desperate words in his mouth , i am d●mned . therefore let us take heed how we let such motions rise up like bubbles in us , and breake againe ; or goe our like sparkes upon wet under , lest often checking , and snibbing , and quenching the spirit , in the end we be guilty of resisting the holy ghost , and god shal swears in his wrath that we shal not enter into his rest . [ where by the way observe , that this doctrine teacheth us not to be idle , and leave al to god , as they slander it ] but as paul maketh the consequence , because god worketh in you both the wil and the deed , therefore worke out your salvation with feare and trembling . armin●●s contrarily , our selves worke in our selves the wil , and the deed ; therefore we need not worke out our salvation with any such feare and solicitude , since we may doe it at our owne pleasure and leisure . but it wil be said this is a hard case , although a man would repent , yet he cannot ? though he desire to serve god , yet it is impossible . therefore to take away this scruple , we must know that god is exceeding free and open-handed in giving grace ( if it may be taken in time ) and if we wil not believe it , iohn commeth here and telleth you , i have received of his fulnesse , and not onely i , but al we have received , that is , al other saints that either are , or have beene : and since iohn's time , many thousand thousands : and shal not such a cloud of witnesses perswade us ? if a beggar doe but heare of an open house kept , or a great dole , it affects him , and invites him to goe : but when he sees many come from it with armes-ful , and lapsful , and baskets-ful , then he is confident : that addeth wings to him ; so if a sick man doe but heare of a famous physitian , or a healing wel , it stirs him up to goe and try : but when he meets with 100 and 1000 comming from the wel , and telling him , i have beene there and am healed , i have beene there , and am made whole , then he maketh no question ; so doth iohn here , al we have received of his fulnesse : like a bird that hath found out a ful heape and calls his fellowes to it . say not therefore , on my sinnes are so great , and my wants are so many : but rather thinke thus with your selves , if there was grace inough for so many , there is surely inough for me : onely you must receive when it is offered in the acceptable time , lest often gr●●ving the spirit , god suffers his spirit to strive no longer . gen. 6. 3. but ( as i said before ) sireare in his wrath that you shal not enter into his rest . 2 if al grace be received , then let us be affected as receivers [ 1 in thankfulnes towards god ] the most gracious are the most grateful , [ 2 in humility towards men ] for what have wee that wee have not received ? and shal our purse or vessel boast 〈◊〉 selfe against another , because the owner hath put more gold , or more precious liquor into it , than into another , it may be of the same , or a better worth ? or shal the w●l which glistereth with the sun beames exalt it selfe against another which stands in the shadow , as if it had lustre from it selfe , and not borrowed from the sun . 3. let us be affected as receivers , in begging grace at gods hands by prayer . therefore it is said to be the b●cket of grace , and it is a true observation that a man of much prayer , is a man of much grace . now prayer is either private , or publique : [ private , is that wherein we expresse our private and particular occasions to god every day , wherein we renew repentance & covenants with god , of abstayning from the sinnes we are most proue to , and of doing the duties to which we are most unapt , in a word , that wherein we doe every day set our hearts streight before god in al things . this is the very life of religion , and in this we must be very frequent and servent , binding our selves with an inviolable resolution to keep a constant course in it , but of this there is no doubt . [ the next is publique prayer , of which because it is more questioned and not received by all with that reverence it should , i wil adde a word or two of it , and conclude . that a set forme of prayer is lawful , much need not to be said , the very newnesse of the contrary opinion is enough to shew the vanity and falsenesse of it : it being contrary to the judgment of approved councells , learned fathers , and the continual practise of the church . tertullian , who lived not much above an hundred yeares after the apostles death , saith in his booke de oratione , premissa legitima & ordinaria oratione , ius est superstruendi petitiones , &c. which sheweth that they had some ordinary set allowed prayers , to which , afterwards some were added at more liberty . in origen's time , who lived very neere tertullian's time : it is evident that there were set formes of prayer used in the church : for in his 11th homily upon ieremy , he repeateth and expoundeth some passages of them , upon which occasion illiricus saith . tune temporis certas quasdam foro●●las orationum s●●e dubio habuerunt . basil in his 63. epistle saith , that in his time there were letanies used in the neocesarean churches , and ambrose in his time affirmeth : vsum laetaniarum ubique ●sse frequentem . constantine the great prescribed a set forme of prayer to his souldiers , set downe by eusebius in his fourth booke . and calvin in his 83. epistle to the protect● of england saith , that he doth greatly allow a set forme of ecclesiasticall prayers , which the ministers should be bound to observe . but as i said before of the lawfulnesse , there is little question . that which is chiefely to b●●●prehended , is of a secret disesteem of publique prayers ? by 〈◊〉 of which , many neglect to come to them , and they 〈◊〉 doe it in a perfunctory and overly manner , which is an extreame fault . better were it , that men would came to this disjunction ; either it is lawfull to use them or 〈◊〉 ; if not , why doe they not wholly abstaine , and if they ●●lawfull , why doe they not use them constantly , and in a reverent and holy manner . one thing there is , which if it were well considered , would breed in the hearts of men another esteem of our publique prayers then there is . and that is , that besides the end of obteyning the things we want ( wherein yet publique prayer hath the promise ) there is another end in praying , and that is to worship god , and to performe a service to him , for preving of which , there are two places of scripture un-answerable , luke 2. 37. hannals worshipped god by fasting and prayers , the word used is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which is the proper word for worship , acts 13. 2. they ministred to the lord and fasted , the word used is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , whence the word liturgy is derived . this me thinkes should breed in the hearts of men a reverend esteeme of this duty . besides , how straight is that which is objected against the lawfulnesse of it , as that the spirit is stinted , when wee are fettered with words appointed . answ. the freedome of the spirit stands not so much in the extent of the words , as the intensnesse of the zeale wherewith they are uttered . besides if this argument were good , it would swell against conceived prayer , for if he that heareth , hath a larger spirit then he that prayeth , there is to him the same stinting o● restraint . againe it is objected , that we cannot pray for occasionall necessities . therefore we bind not only to a set forme : but men may , and ought to use besides , private prayer , wherein we may expresse our private , accidentall , and particuler occasions . and if they be more publique , there are prayers before and after sermon , wherein the minister is left at more liberty ? and if it be yet more generall belonging to the state or church , we adde it to the publike prayers , as it is in the gun-powder-treason , times of war , dearth , &c. but there needs not much be said to convince the judgement : that which is chiefely to be desired , is , that they may be better observed , and more esteemed , especially seeing our publique prayers be holy and good , ( and which should be a greater inducement ) the church hath commanded them : and if the church be to be obeyed in indifferent things , as it is , much more in appointing of gods owne ordinances . and if a set forme of prayer bee lawfull , then the lords prayer must needes excell , being dedicated by christ himselfe , and is therefore to bee more frequently used , and withall reverence both in minde and gesture . nor doth this want the practise and approbation of the auncient , it is cyprians speech . quanto efficacius impetramus quod petimus christi nominae si ipsius oratione petamus . and saint augustine . disce et retinete orationem dominicam , et inter omnes sanctos consono ore proferatis . thus if we shal shew our selves affected as receivers , in using both publicke and private praier , we shall find that successe which iohn and the rest found , who of his fulnesse received grace for grace . finis . notes, typically marginal, from the original text notes for div a55750e-120 plin. pr●efar . hist. natural . d. w. 2 leaves in some places . gen. 3. 14. notes for div a55750e-450 the first part . 1. in regard of his p●●son . 2. in regard of his offices . 〈◊〉 〈◊〉 o● his r●●hteousnesse . 4. in regard of his effect . 1. reasons from christ . 2. from our selves q●●st . answ. vse 4. simile . object● . object . answ. object . answ. corol. 2. piety, and poesy. contracted. by t. j. jordan, thomas, 1612?-1685? this text is an enriched version of the tcp digital transcription a46267 of text r217089 in the english short title catalog (wing j1054). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 60 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a46267 wing j1054 estc r217089 99828790 99828790 33221 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a46267) transcribed from: (early english books online ; image set 33221) images scanned from microfilm: (early english books, 1641-1700 ; 1968:16) piety, and poesy. contracted. by t. j. jordan, thomas, 1612?-1685? [42] p. printed for robert wood, london : 1643. t.j. = thomas jordan. signatures: [a]¹ b-c d⁴. in verse. includes "elegiack poems". reproduction of the original in the british library. eng jesus christ -early works to 1800. a46267 r217089 (wing j1054). civilwar no piety, and poesy. contracted. by t. j. jordan, thomas 1643 9028 2 0 0 0 0 0 2 b the rate of 2 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2003-01 tcp assigned for keying and markup 2003-03 apex covantage keyed and coded from proquest page images 2003-04 olivia bottum sampled and proofread 2003-04 olivia bottum text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion piety , and poesy . contracted . by t. j. london , printed for robert wood , 1643. piety , and poesy . on the title , that was fixed upon the cross of our blessed saviour : jesus of nazareth king of the jews . imploration . almighty maker ( on whose power divine the seraph and the sacred cherubin attend with holy anthems ) gracious be to my defign ; oh make my poesie pure as an angels essence , that it may sing in thy quire , when my neglected clay becomes a prostrate ruine , and is burld to its first earth , by the forgetfull vvorld ; oh! may each line have a celestial art , to make the good prove constant , bad convert : then in this line i may declare my muse , jesus of nazareth king of the jews . this was once pilat's title , and his jest when it was fixt on the diviner crest of my eternal lord : oh! i must grudge at thee false pilat , couldst thou judge thy judge ? could thy oblivious soul so soon expell the apprehension of each miracle his potent power performed ? if he wou'd legions of angels had secur'd his bloud from thy insulting tyranny , for hee that was thy pris'ner , could have captiv'd thee : oh! then how durst thy rebell heart abuse jesus of nazareth king of the jews . why ( like a just judge ) didst not punish them who ( i th' worst form of malice ) spit on him ? why did thy lewder laws the traitor miss that seal'd his master's murther with a kiss ? why did thy black thoughts hold conspiracy to send him to thy long-vow'd enemy ? his death , pilat's and heroa's hatred ends , when true souls suffer , impious men are friends . but why did thy injurious judgement passe on jesus clear , for guilty barrabas ? ( a murtherer ) that did ( like thee ) refuse jesus of nazareth king of the jews . but ( scriptum est ) eternity decreed that on the crosse the king of kings must bleed , condemn'd by vassals ; pilat , dar'st thou sit upon the bench for whom the bar was sit ? obdurate judge , could not thy eyes relent to see the glory of an innocent brought to thy guilty session ? where the jury instead of good , and true , are fraught with fury such ( as without examination ) cry'd , ( with voyces lowd ) let him be crucified , his bloud be upon us : thus they accuse jesus of nazareth king of the jews ye are all guilty , and his bloud will bee on all your generations : yet agree to call your verdicts back : no ? then go on : they love no good , dread no damnation : me thinks the purple purchase judas sent confessing he betray'd the innocent should give your guilty sentence an affront , his words were true , he took his death upon 't : though 't was a desperate one ; could he expect a better end for such a bloudy act ? like ends must fall to all who do refuse jesus of nazareth king of the jews all that you can alleadge , is this , he said , destroy this temple , and ( without man's aid ) you shall perceive ( in 3 days space ) that then ( by my own power ) it shall be built agen : where were your wisdomes then ? could not your wise and learned rabbins know the mysteries this oracle pronounc'd ? he did foreshew the temple of his bodies overthrow : this temple you do ruine , and you shou'd pay for the sacriledge , your guilty bloud : although with stripes and scorns still you abuse jesus of nazareth , king of the jews . he bears his cross , toyls till he 's out of breath , oh! cruel , must he labour for his death ? but simon takes his burthen , and goes on under the tree must bear salvation : a fruit that we should for souls comfort keep , although the first plantation makes me weep : now was their journy ended , for they saw the place of death , skull-bearing-golgotha ; there was the cross up-reared , and on that , my lord was hovsted , nail'd , derided at , this title plac'd upon him , which ensues , jesus of nazareth , king of the jews . now doth he pray , and his dread father woo to pardon , cause they know not what they doe ; now doth his human nature loudly cry , eloi eloi lamasabacthanie : now he resigns the ghost , his spirit flies , hierusalem is fill'd with prodigies ; the graves are open'd , the cold dead come out , ranging the fatal city round about ; the temple rends ; how could it stand alone after the jews remov'd the corner stone ? oh! let this prompt my soul nere to abuse jesus of nazareth , king of the jews . a dream of dooms day . dreams are the stories of our sleep , they be the things that best perswade , security is not in beds of softest down , for they disturb by night , like our designs by day : yet there be some who have them in election , to be the prophets of our next days action : i shall hold no opinion , but refer them and their natures to th' interpreter : but i 'le declare my own ; the hour of night , nature , and custome , did at once invite my weary brain to rest. i made my prayer to my preserver , and did straight prepare to entertain their bounty : not an hour had sleep possess'd me with his passive pow'r , but such a dream i had , as made me flow in my own sweat and tears , a greater woe nere did engrosse the grieving soul of man , since those black days , egipts ten plagues began . the dream . me thought up to a barren mountains head , high as ambitious babel , i was led by my own gentle genius , there to fee what was nere taught me by cosmography , the quarters of the world ; casting my eyes full in the east , the glorious sun gan rise just in my face , his beams had so much pow'r , they spoil'd my prospect ; yet before an hour was full expir'd , me thought the sun began his declination , it backwards ran , or else my eys deciev'd me ; all the air me thought grew thick , as if it did prepare to give the earth a showre ; for i could spie the chanting birds unto their nests to flie , beasts to their caves , the night-bird to begin her dismal note , as when the day shuts in : and now the sun was turn'd to darkness to , night never was so dark , day did nere shew so opposetly light , so that my hand could scarce declare where my own feet did stand ▪ my senses all were numm'd , and did resign their faculties ; i wish'd the moon would shine , that , since i was depriv'd the short days light , i might receive som solace from the night : the moon did rise , and yet no sooner shone in her full sphear of glorie , but was gone , and nothing was left to be understood where she declined , but an orb of bloud . lord ! how i trembled then , so did the hill whereon i stood , as if 't were sensible of this prodigious change , the stars did fall as soon as fix , and now , were wandring all : where were ( thought i ) th' astronomers this year , they did not quote this in the kalender ? now down the hill i creep'd , purpos'd to see how the great city took this prodigie : i saw 't was full of lights , ere i was there , i heard the cries of women , a great fear possess'd the poorer sort , and such as those , whom , heaven knows , had nought but lives to lose : the rich were banquetting , ye might have spyed in such a street a bridegroom and his bride wedded for lust , and riches ; here agen , a crew of costly drunkards , that had been making one day of seven ; there another , like cursed cain , destroying his own brother : yonder a fourth , who , in as great excesse , wasteth his soul with an adulteress : ere i could turn to such another sight , i did behold in heaven a strange light , as if 't were burning brimstone , and , at last , i could perceive it fall like rain , so fast , i thought that heaven would have dropt , i cry'd all you that will by faith be justified , stir not a foot ; this is the fatal day , for which our saviour bids you watch and pray . great structures were but bonfires , turrets swom in their own lead , whil'st here poor wretches come half roasted in the rain , and mothers flie laden with pretty children , till they die : no dug can still their crying , and each kisse the mother gives , a showre of sulphur is : letchers , insatiate strumpets , with their shames , as they first met in fire , depart in flames ; no flattering epitaph , or elegie , hangs on the herse of proud nobility . the epidemick fires , at once , do fling into one grave , a vassal , and a king : our judges leave the senate , throw away their reverend purple , and in ashes pray to that great judge of heaven , in whose eys relenting pitty , and compunction lies : husbands embrace their wives , but ere they part , both burn to cindars , death had never dart that gave such cruel torments ; some do flie to rivers to asswage their misery , but all in vain ; for fire hath there more power than ever water had , the flaming showre is not to be avoided ; all do run , but none know whether , now my dream is done ; for here i wak'd , and glad i was to see 't was but a dream ; vet lord , so gracious be to my request , that this night's dream may stay still in my thoughts , then shall i watch and pray ; be ever penitent with holy sorrow , for fear thou mak'st my dream prove true to morrow . on lot's wife looking back to sodom . could not the angels charge ( weak woman ) turn thy longing eyes from seeing sodom burn ? what consolation couldst thou think to see in punishments that were as due to thee ? for 't is without dispute , thy onely sin had made thee one , had not thy husband been his righteousness preserv'd thee , who went on without desire to see confusion rain on the wretched citizens , but joy'd that god decreed thou shouldst not be destroy'd , nor thy two daughters , who did likewise flie the flaming plague , without casting an eye towards the burning towers , what urg'd thee then since they went on , so to look back agen ? but god whose mercy would not let his ire punish thy crime , as it did theirs , in fire ; with his divine compunction did consent at once to give thee death and monument ▪ where i perceive engraved on thy stone are lines that tend to exhortation : which that by thy offence , i may take heed , i shall ( with sacred application ) read . the inscription . in this pillar do i lie buried , where no mortal eye ever could my bones descry . when i saw great sodom burn to this pillar i did turn , where my body is my urn . you to whom my corps i shew take true warning by my wo , look not back when god cries go. they that to ward virtue high if but back they cast an eye twice as far do from it flie . councel then i give to those which the path to bliste have chose , turn not back , ye cannot lose . that way let your whole hearts lie , if ye let them backward flie they 'll quickly grow as hard as i. on eve ' tasting the apple . the fruit was amiable to the eys , 't was fit for food , 't was good , 't would make one wise , the subtil serpent wanted neither tale , nor terms of art , to set the fruit to sale : me thinks the words th' almighty did repeat , in saying of this tree yee shall not eat , proposing punishment likewise , that by the tasting this forbidden fruit , ye die , should have sufficient force in ye to fright the tempters craft , and your own appetite : could ye conceit , a serpent ( made as you by th' will of god ) more than your maker knew ? but 't is in vain my passion thus to vent gainst you that have receiv'd your punishment , yet give me leave to grieve ; for , since your fall , that fruit hath wrought diseases in us all . on the children of israel murmurring at manna . blind israelites , can ye no sooner boast ye are secur'd from pharaoh , and the coast of cruel egypt , but ( that to obtain their flesh-pots ) ye would be their slaves again ? hath great jehovah made his servants free , and are they angry at their liberty ? are not your labours ended ? or doth care perplex your sences for the next days fare ? what is 't doth cause your murmur and disquiet ? are ye not fed with manna ? angels diet : are ye not sated ev'ry morn and even , with food in pearly viols , sent from heaven ? your two first parents in the garden , had no greater store , why will you then be sad ? and call down angry justice , to exclude this plenty from you , for ingratitude ? are ye not god's elect ? doth he not tell , he will protect his chasen israel ? and yet ye grieve , and murmur at the food he sends ye , which is temperately good , fit for your constitutions ? and doth bless your bodies with it in a wildernesse : these acts of wonder , were your food as base as it is very precious , might breed grace in your ungratefull souls ; you should consent together to be thankfully content , for these high favors , which he nere did shew since adams fall , to any but to you : it is content , and thankefulness that makes course fare appear as fine as costly cakes : then pray for those two vertues , you that have more then a usefull plenty , yet still crave , whilst the profusest banqueter shall sit t' invent strange dishes , ' til he wasts his wit , and starves his bodie to . it is not meat onely , that makes the body shew repleat ; but 't is the grace of god that must attend our meals in their beginning and their end . that feeds the poor man when his table 's spread with a course cloth , the rich man's refus'd bread , and his own dear-got penny-worth , which ( eat ) he neither doth repine , or wish for meat ; this is a life of peace , content , and good , it cherisheth as well the soul , as bloud ; the dis-contented stomacks when they spie a dish they like , oft surfet , or else die ; so did the israelites when quails were sent , their plenty did become their punishment : but let me crave , oh! thou omnipotent , that canst , and dost allow food and content , thou saviour , that didst the thousands feed with two poor fishes , and five loves of bread ; that didst the tempters rude request deny , vvhen as thou saidst , man not by bread onely must live , but by the precious words that do proceed from thee , grant me those dishes too : for then i know want never can controul my repleat body or inspired soul , let me with joy thy benefits embrace and , when thou send'st me manna , give me grace . on mary magdalen's coming to the tomb of our saviour . whilest the sad night was dark , and silent , then to th' sepulcher comes mary magdalen , she fears no idle fancies af the night , faith in the deepest darkness , shines most bright , the temples rending , nor the prodigies , that came to grace the worlds great sacrifice , frighted not her , but all alone , to th' tomb of her dead lord is poor maria come , no apparition could her terror be an apparition , 't was she came to see . on peter called to be a fisher of men . when simon peter from his fishers trade by christ was called , and a man-fisher made , the world soon scorn'd him , and would not be like fish , by peter , nor by jesus bought ; yet there is no great wonder in 't , for when caught have ye known fish affect the fisher-men , on peter's imprisonment and release . is the great shepherd , whom our saviour call'd to feed his sheep and lambs , like them , install'd now by a wolvish tyrant ? or did he envy our peter's office ? and would be himself in that high place ? badmen ( we know ) desire a good-man's title , though they shew no virtue of their calling , thieves wou'd be term'd true men , though their trade be felony , 't is a strange govern'd kingdom , where they keep shepherds in hold , and wolves to feed their sheep : must heavens mighty keeper now obey the wretched bondage of a jazlors key ? must fetters cling about his sacred bones ? and , for his guard , four bold quaternions of lift-depriving souldiers , such as flie all acts that tend not unto tyranny ? what is the saint accus'd of ? can your laws inflict a punishment without a cause ? was he too holy for your vitious time ? too just ? or , was his innocence his crime ? 't is a hard case where virtue must intreat for right , when guilt sits on the judgement seat : peter this case is thine ; yet ( thou dost know ) not thine alone , 't was our great masters too , then since his neck unto that yoke did come there is no majesty , like martyrdom : observe the sequel : in the dead of night , vvhen silence rul'd the sleepy vvorld , and light . vvas quite extinguish'd , ( for the lord did make it darker sure , for his lov'd peter's sake ) for whose abuse herod and 's impious men might well despair of seeing day agen : in prison 'twixt two stout-arm'd souldiers , there most sweetly slept our holy prisoner , though burthened with his chains , nought can immure rest from that soul that is from guilt secure : a sudden light more glorious than the sun enter'd the prison vvalls , which first begun to strike and awake peter , it is held a doubt , whether that peter first did yield the motion of his eyes unto the smite this glorious body gave him , or his light , but now he is commanded to arise , to shake his bonds off , which he doth , off flies the locks , and bolts of prison-doors , and he follows this light that leads to liberty : thus , in one minute , doth the jailor leese ( spight of his care ) his pris'ner , and his fees . imploration . lord fill my soul with innocence , and then i care not though i be in daniels denn , i' th' firy furnace nought can me assail ; were i lock'd up in jonah's water goal ; just josephs pit , or peter's prison , all if i remain in innocence are small : and , as thou saidst to peter , say to me shake of thy bonds , i le do 't , and follow thee . on the penitent thiefe upon the cross . 't was time to cry remember , 't was an hour fit to invoke thy dying saviour for an eternal life , yet it is strange to see this blessed , un-expected , change in thee , a thief , how couldst thou hope to be preserv'd by him , that was condemn'd like thee ? or if thou didst conceit his power could give a life to thee , why didst not ask to live ? as did thy partner , whose desire was thus , if thou be christ , save thou thy self and us : then might ye hope after your strange reprieves to rob agen , be more notorious thieves , resolve to keep the passenger in aw , to steal in spight of conscience , or law ; why didst thou ask his kingdom , there 's no place fit for thy trade , no mask to hide thy face from the known traveller ; the wealth he gives can never be devour'd by rust , or thieves : but this was not thy aim , thy lord could see ; 't was not for this thou cri'dst remember me : for thou wert fenitent , and from cach eye true drops did fall to purge thy felony ; what ever thou didst force from any one thy teares distill'd a restitution ; but what did cause all this ? sure'twas that eye that look'd and made forgetful peter cry after his third deniall , whose bles'd sight can give a thief repentance , blinde men , light ; thence came that faith , which made thee to believe this jesus had a kingdom for to give : that taught thee to obtain it , that did shew how by repentance thou must thither go ; that made thee to cry out undauntly , when thou com'st thither , lord , remember me : let me sweet saviour take this thief's advice , and i shall be with thee in paradise : no fagot , gibbet , rack , or ax shall fear me , if on my crosse , i have a cure so near me . charity begins at home . when christ ( to save believers from all evils ) gave his disciples power to cast out devils , judas ( who did his master's life betray ) it is suppos'd , had no lesse power than they ; and yet we cannot read amongst the many great acts they did , that ere he cast out any the obstacle is found , for judas fins in the first rule , where charity begins , it was not strange , he dis-possessed none from others , that could not first cast out ' : own : learn here ye teachers , ere ye go about to clear mens eyes , first take your own beams out : that then those beams of darkness being gon men may behold in you the beams o th' son . on holy fasting , and on holy hunger . an holy fasting may be call'd a feast , it feeds the fainting soul , and gives it rest , he that would gain a life for everlasting by god's account , is onely full with fasting , a holy hunger doth suppresse all evil , that kinde of hunger famisheth the devil . on our saviour paying tribute . it was decreed the king of kings must pay exacted tribute , to a king of clay : caesar must have his image , and his birth may well exact it , 't is but earth to earth : we are christs image , our souls onely easer , why should not he have's due as well as caesar ? on paul's healing the creeple at lystra . when christ to paul his curing power reveal'd and he at lystra had a creeple heal'd , the astonish'd people , with hands heav'd on high , adore him by the name of mercury , the god of eloquence , and well they might whose tongue could make a creeple walk upright . on the holy ghost descending like a dove . when john ( unwilling cause unworthy ) lead christ into jordan , ore his glorious head hovers a dove , whose bright wings would not cease till they were spread over the prince of peace ; well may our turtles grieve their sad estates , when doves from heaven come to seek their mates . sapiens dominabitur astris . gave the star light to th'three wise men from far ? no 't was their faith gave light unto the star . on the pharisees requiring of a sign . ye faithless pharisees , what would ye more to shew the coming of our saviour then ye have seen ? hath not his power , and might , giv'n creeples legs ? and to the blinde their sight ? restor'd to life , and health , a corps that dyed , was shrowded , coffin'd , grav'd , and putrified ? fed many souls , turn'd water into wine ? yet ( for all this ) ye still require a sign ; our saviour still , some greater sign must give ; it is a sign ( vain men ) you 'll not believe . on our saviour's receiving of children . except we be converted , and become as little children we shall have no room in god's eternal kingdom , and who ere can be so humble , shall be greatest there , or he that will receive so sweet a flower into his bosom , hugs his saviour : but he that shall offend such little ones that are believing , better 't were mill-stones were hung about his fatal neck ; and he render'd a prey to the devouring sea : if children lord , are acceptable then make me a childe , let me be born agen . on our saviour's saying , he brought a sword . our saviour said , he came to bring a sword into the world , 't is true , that was his word , lord , strike our hearts with that , and so assure us , that way of wounding is the means to cure us . on saul's conversion in his journey to damascus . when saul was call'd to be a convertite , god's glorious presence struck him blinde with light : what strange enygmaes heaven can devise , saul then saw clearest , when he lost his eyes . the lustre struck him to the earth , and he at that rebound rise to eternity ; look here ambition , learn this of saul , the onely way to rise high , is to fall . on the words , scriptum est . our saviour gives the perfect revelation to his disciples of his death , and passion , when wisemen see known dangers they prevent um ; yet christ fore-saw his wrongs , but under-went um : he did expect no quiet , ease , or rest , untill he had perform'd quod scriptumest . an eclogue betwixt saul , the witch of endor , and the ghost of samuel . the introduction . when as the proud philistines did prepare their bands in frightfull order to make war against the israelites , saul ( their wish'd king ) march'd forth , and unto gilboa did bring all israel , where ( till the sad events the threatning war had brought ) they pitch'd their tents : but when the host of the proud foe appear'd to saul so infinite , he greatly fear'd ; the rather'cause he did no more inherit the divine power of a prophetick spirit : for now the power of god had left him so , that he by prophecy nor dream could know his future fate , from him all power went that doth support kings just , and innocent : and now a fearfull rage usurpeth all his nobler thoughts , he doth begin to call for wizards , witches , and his fate refers no more to prophets but to sorcerers : a woman must be found , whose breast inherits the damn'd delusions of predictive spirits : so in my younger observation of this vile world , i have cast my eyes upon a fawning parasite who for some boon his patron had to graunt , would beg , fall down before him for it ; which being deny'd , his humblenesse converts to its old pride , he grows malicious , what he did desire before with meeknesse , now he 'll win with ire : if cruelty and murther can prefer his long-wish'd ends , he 'll be a murtherer , or any thing of horror , yet will pray and beg , at first , to ha't the safest way ; though 't is not love , or service , he extends , but flattery to purchase his own ends : so saul's resolv'd , since heaven denies to tell what he would know , makes his next means to hell : to endor goes accompanied by no man ; and , with these words , invokes th' infernal woman . saul and the witch , saul . thou learned mother of mysterious arts , i come to know what thy deep skill imparts by neeromancie : thou whose awfull power can raise winds , thunder , lightnings , canst deflower the spring of her new crop : of thee i crave that thou wilt raise some spirit from the grave , who may divine unto me , whether fate will make me happy , or unfortunate in my next enterprize . witch . strange man forbear ; whose craft instructed thee to set a snare for my most wretched life ? dost thou not know king saul proclaims himself a mortal foe to our black colledge ? hath not his command ruin'd the great'st magicians of the land ? is 't not enough , i am confin'd to dwell in the dark building of an unknown cell , where i converse with nought , but batts and owls , ravens and night-crows , who , from dismal holes , i send to sick-mens windows , to declare death's embassie , to the offended ear of the declining patient : wherefore ( pray ) seek ye this horrid mansion , to betray the haplesse owner ? sau. woman do not fear , i do not seek thee out , or set a snare to get thy life ; for , finish my intent , as the lord lives , there is no punishment shall be inflicted on thee ; i will be a gratefull debtor to thy art and thee : be speedy then . oh! how i long to hear the message of my fate ! wit . whom shall i rear ? sau. old samuel . wit . 't is done . ye fiends below , that wait upon our will , one of you goe , assume the shape of samuel , and appear , with such a voice , and likenesse : or declare the reason why you cannot ; for i fear , ye dare not do it . spirit . dare not ? i am here . wit . oh! i am lost ; the unknown fates decree have set a period to my art and me . why didst thou thus thy royalty obscure , to take me acting my designs impure ; in th' midst of them for to contrive my fall ; so sure my death is , as thy name is saul . sau. though thou divin'st me right , yet do not fear , but let me understand , what did appear after'thy incantations ? wit . you shall know : i saw immortal gods rise from below , and after them , a rev'rend aged man , out of the deep ( with speedy passage ) ran , lapt in a mantle , his white gentle hairs express'd a brief of many well-spent years : within whose cheeks , bright innocence did move , his eys reverted to the joys above , ( like holy men in prayer ) and now appears to hear your will , and terminate your fears . samuel , saul , and the witch of endor . sam. why from the cold bed of my quiet grave am i thus summon'd saul ? what wouldst thou have ? why must thy incantations call up me from secure sleep ? are men in graves not free ? saul divinest spirit of blest samuel , the causes that by necromantick spell i am induc'd to raise thee from thy grave are these , within my restlesse soul i have a thousand torments , the philistims are prepar'd against me with a dreadfull war and the almighty who hath stood my friend in many battels , given victorious end to all my actions , and ( in dreams ) would shew whether i should be conquerour or no , all things so near unto my wishes brought i knew the battels end , ere it was fought , but now no invocations can desire the all-disposing power to inspire my ionging soul with so much augury as serves to prophesie my misery ; these are the causes make me thus return to thee , though sleeping in thy peacefull urn . sam. com'ft thou to me to know thy enterprize ? can man make manifest what god denies ? yet i shall ease thy doubt ; and now prepare to hear the fatal passage of thy war , so sad a sonnet to thy soul i 'le sing , thou 'lt say it is a curse to be a king ; that all his pomp , titles , and dignity , are glorious woes , and royal misery : as good kings are call'd gods that suppresse evils , so bad kings ( worse than men ) grow worse than devils . but these are exhortations fit for those that have a crown and people to dispose ; alas ! thou'st none , but what adds to thy crosse , thou hast it , to be ruin'd with the losse ; thy diadem , upon thy head long worn in majesty , shall from thy front be torn , so shall thy kingdome from thy power be rent , and given to david as his tenement ; before the sun hath once his journey gone unto the west , thou shalt be overthrown by the philistines , all this shalt thou see , and then thou and thy sons shall be with me . but all these sorrows would have been delights , hadst thou against the curs'd amalekites obey'd the almighties will . but 't is too late now to exhort ; farewel , attend thy fate , sau. oh! dismal doom , more than my soul can bear a thousand furies in a band appear , to execute their charge ; a ghost dost doth bring news that doth make a shadow of a king . oh! wretched dignity ! what is thy end ? that men should so their fond affections bend to compasse their frail glory ? half these woes that i have on me , would confound my foes : must these mysterious miseries begin with me , the small'st o' th' tribe of benjamin ? it could not else be stil'd a perfect thrall ; the highest riser , hath the lowest fall . would i had still kept on my weary way , to seek my fathers asses , then to stray this princely path of passions ; i had then , as now most curs'd , been happiest among men . ye princes , that successefully shall reign after my haplesse end , with care and pain , peruse my pitied story , do not be too confident of your frail sov'reignty ; if titularity could safety bring , why was 't not mine ( a prophet and a king ? ) and ( for a friend ) what mortal can excel the knowledge of seraphick samuel ? who had he liv'd , and i his counsel taken , i had not ( as i am ) been thus forsaken : but now i shake thee off , vain world , farewel ; here lies entomb'd the king of israel . all you that stand , be wary lest you fall , and when ye think you 're sure , remember saul . let us pray . after the creed , our holy pastors say unto their congregations let us pray . the custome is divine , it argues , they that are beleevers must not cease to pray . sure those three words contain a charm that may protect beleevers , therefore let us pray . would we resist temptation , the broad way that leads to black damnation ? let us pray . would we have names and honors nere decay , but flourish like the spring-time ? let us pray . would we live long and happy , have each day crown'd with a thousand blessings ? let us pray . would we have jesus christ the onely stay of our sick souls and bodies ? let us pray . are we with judas ready to betray our friends for fatal treasure ? let us pray . are we grown proudly wise , will know no way to heaven but our own ? pray let us pray . are we so full of wrath , that we could slay our nearest , dearest kindred ? let us pray . have we committed treason , and no way is left but desperation ? let us pray . do we with dives let poor laz'rus stay fasting , while we are feasting ? let us pray . lest evil-angels bear our souls away , as they did his , to torment , let us pray . are we in dismal dungeons doom'd to stay , 'till death allow enlargement ? let us pray . are we so us'd to swear , that yea and nay are words of no assertion ? let us pray . doth pestilence possess us ? lest delay consume us in a moment , let us pray . are we in wrathfull war , where tyrants sway the sword of black injustice ? let us pray . would we return victorious ? win the day from our red adversaries ? let us pray . doth famine vex our nation , and decay our ( once too pamper'd ) bodies ? let us pray . doth causeless care oppresse us , that to day we cast for food to morrow ? let us pray , are we despis'd ? contemn'd ? made to obey the wrath of other nations ? let us pray . are we in sicknesse , and would gladly play the sanctifi'd physitians ? let us pray . doth death approach us ? lest too long delay lose both our souls and bodies , let us pray . would we be ready for dooms dreadfull day ? let us ( like ninevites ) fast , watch , and pray . sure sinfull sodom had been sav'd , had they with one entire consent said , let us pray . and put those words in practise ; what we may obtain by faith and prayer , who can say , but those blest souls in heaven ? if despair poyson the soul , no antidote like prayer . if , in the stead of disputatious , we these seven years , had put our piety into the act of prayer , we might have bin free from those mischiefs past , or now begin : prayer is the key of heaven , way to quiet , the lands preservative , the angels diet : it breaks the rage of thunder , calms the ocean , it is the sweetest issue of devotion ; the soul put into language , a design that ( by just claim ) doth make gods kingdom thine the princes treasury , the earths increase , the christian's sacrifice , the path to peace , if we would have more blisse than men can say , pens write , or angels tell us , let us pray . an acrostick conteining the ten commandments . exod. xx . thy god of gods i am , whose hand hath ransom'd thee from egypt's land , oh! then no other gods implore . i make no carv'd statues to adore . ii almighty god speak not in vain . iii see that his sabbaoth thou maintain . iv jn honor let thy parents be . v oppose thy wrath , from murther flie . vi reject adulteries , faint pleasure . vii do not steal in any measure . viii abandon all false witnesse , never love it . ix nor let thy soul thy neighbors riches covet . x intemperance . a fancy upon vvords . he that 's devoted to the glass , the dice , or a lascivious lass , at his own price is made an ass , he that is greedy of the grape , on reason doth commit a rape , and changeth habit with an ape . the lover whose devotion flyes up to the sphere where beauty lyes , makes burning-glasses of his eyes . if long he to that idoi pray his sight , by loves inflaming ray , is lost * for ever and for ay . elegiack poems . an elegie on the death of mr. john steward . if a sad stranger may presume to mourn , and build ( in verse ) an altar ore an urn , if tears that com from heart-instructed eyes appear no despicable sacrifice ; if you 'll conceive sorrow can keep her court in souls that have the cause but by report , or if the loss of virtue you believe can make its lover ( though a stranger ) grieve : admit my wet oblation which imparts something that shews th'effects of mourning hearts . you who have had no tears for your own crimes , and cannot vent a sigh for these sad times , within whose juiccless eyes was never seen , drops but proceeding from a tickled spleen : and you who ( valor-harden'd ) never cou'd bestow one stream to see a sea of bloud , though of your sons , or brothers ; come to me i le teach you true grief in this elegie , steward is dead , a man whom truth , and fame with virtue , ever shall imbalm his name ; crave although young , who in his heart did prize learning , and yet not wittier than wise ; religious without faction , and could be courteous without the court hypocrisie , just to his friends , not hatefull to his foes , for he had none , though virtue seldom goes by envie unattended ; he was one in whom appear'd much of perfection , but death ( the due of nature ) must be paid , beauty , and strength must in a grave be laid : so hasty and unwilling to defer the time , is our great grim , commissioner ; then let us mourn , let our true sorrow swim , that he is not with us , or we with him : 't is good to mourn for good , as to regard , or pity , is a kinde of a reward : his latest precious breathings , had respect to nothing more than divine dialect , which he committed to his mourning friends ; in exhortations for their better ends unlocks his breast , which onely could express aspiring prayers , and pious pensiveness ; thus like a traveller ( that will not stray to any talk , but 's journey , and his way ) our peregrine discourseth , till at last as tapers , near their end give greatest blast , he dies , and all the duty i can do is on his herse to fix a line or two . the epitaph . underneath this marble lies youth's decay , that merchants prize , who trades for what is just and wise . on this urn let no man laugh , reader , if thou keep him safe , his name shall be thy epitaph . let no one here presume to read unless he be by sorrow lead , to drop a tear upon the dead . it shall be but lent , for when thou com'st to th' period of all men , his friends shall pay thy drops agen . on the death of the most worthily honour'd mr. john sidney , who dyed sull of the small pox . sidney is dead , a man whose name makes furrows in his friends cheeks , channel'd with tears for sorrows , within whose microcosm was combin'd all ornaments of body , and of minde : in whose good acts , you might such vollumes see , as did exceed th' extent of heraldry ; whose well-composed excellencies , wrought beyond the largest scope of humane thought . indeed , within his life 's short little span , was all could be contracted in one man ; and he that would write his true elegie , must not court muses , but divinity . he 's dead : but death , i have a speech , in vain , directed unto thee , where i complain upon thy cruel office , that could find no way to part his body and his mind , but by a fatal ficknesse , that confounds the beautious patient , with so many wounds ; sure when thou mad'st his fabrick to shiver , thou could'st not chuse but empty all thy quiver , what man ( to all odds open ) in the wars , dies with such a solemnity of scarrs ? yet his great spirit gives the reason why , without that number , sidney could not die : and therefore we will pen it in his story , what thou intend'st his ruine , is his glory ; so when the heavenly globe i 've look'd upon , have i beheld the constellation of jupiter , and on all parts descri'd th'illuminated body stellified , sprinkled about with stars , so that you might behold his limbs and hair , powder'd with light : this wee 'l apply , that , though we lose him here , his soul shall shine in a caelestial sphere . the epitaph . in this sacred urn there lies , till the last trump make it rise , a light that 's wanting in the skies . a corps inveloped with stars , who , though a stranger to the wars , was mark'd with many hundred scars . death ( at once ) spent all his store of darts , which this fair body bore , though fewer , had kill'd many more . for him our own salt tears we quaff . whose virtues shall preserve him safe beyond the power of epitaph . an elegie on the lamented death of the virtuous mis anne phillips , dedicate to her son and heir mr. edmond philips . religious creature , on thy sacred herse let my sad muse ingrave a weeping verse in watry characters , which nere shall dry , whil'st men survive to write an elegy : dull brass , proud marble , and arabian gold , ( though they tyre time and ruine ) shall not hold their aged letters half so long , as we shall keep thy living worth in memory : obedience was thy study , truth thy aim , wisdome thy worship , fortitude thy fame , patience thy peace , and all good eys might see thou did'st retain faith , hope , and charity . within the holy treasurie of thy mind , were the choise vertues of all women-kind : nothing that had affinity with good , but liv'd within thy spirit or thy bloud ; no costly marble need on thee be spent , thy deathlesse worth is thine own monument . thoughts of life and death , written upon the occasion , ex tempore . i never look on life , but with a loathing , when it is sterril , and conduceth nothing to my eternal being ; but when i find it devoted to the deity , to love my neighbour , and obey that state which god hath made next , and immediate , under his sacred power ; when i have will to forgive him that doth me greatest ill ; to calm my passions , to content my friends , and do no acts that savour of self-ends , then i love life ; but wanting this , i have no joy , but to exchange it for a grave . an epitaph on the death of an organist . within this earth ( a place of low condition ) intomb'd , here lies , an exquisite musician : living , he thriv'd by concord , and agreeing , looking from all things , to eternal being : in equal rule and space he lead his life ; a constant , honest , consort to his wife , much troubled musick suffer'd such derision by many , that began points of division : he now , without controul , no question , sings eternal anthems to the king of kings . an epitaph on himself . nay , reade , and spare not , passenger , my sense is now past feeling , who to my grave a wound did bear within , past phisicks healing . but do not ( if thou mean to wed ) to read my story tarry , least thou envy me this cold bed , rather than live to marry . for a long strife , with a lewd wife ( worst of all ills beside ) made me grow weary of my life , so i fell sick and died . an epitaph on a strumpet , buried at gravesend , once at my landing there , to go to canterbury . we read , that sacred solomon would have no nice distinction 'twixt a whore and grave : since it is so , then now it may be said , that heare a grave within a grave is laid : she was no sextons wife , yet now and than suspition said , she buried many a man ; but now the grave is dead , why then ( my friend ) the worst is past , thou'rt welcome to graves-end . an epitaph on my worthy friend mr. john kirk . reader , within this dormitory , lies the wet memento of a widdows eys ; a kirk , though not of scotland , one in whom loyalty liv'd , and faction found no room : no conventicle christian , but he died a kirk of england by the mothers side . in brief , to let you know what you have lost , kirk was a temple of the holy ghost . finis . notes, typically marginal, from the original text notes for div a46267e-110 john 19.19 matth. 26.53 mar. 27.30 mar. 14.45 luke 23.7 mar. 27.26 mat. 26.24 matth. 27.23 matth. 27.4 mat. 26.61 john 19.17 mark 15.21 mark 15.22 joh. 19.19 . luke 23.34 mark 15.34 mar. 15.37 mat. 27.52,53 ephes. 2.20 * rob. wisdom , christianity vindicated, or, the fundamental truths of the gospel concerning the person of christ and redemption through faith in him maintained against the cavils and groundless exceptions of andrew robeson and george keith, gawen lawrie and george white-head, who are called by the name quakers : being a reply to a book published by these men in opposition unto a book intituled a testimony to the true saviour / by robert gordon. gordon, robert, fl. 1669-1675. 1671 approx. 148 kb of xml-encoded text transcribed from 28 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a41562 wing g1290 estc r26773 09538427 ocm 09538427 43551 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41562) transcribed from: (early english books online ; image set 43551) images scanned from microfilm: (early english books, 1641-1700 ; 1331:44) christianity vindicated, or, the fundamental truths of the gospel concerning the person of christ and redemption through faith in him maintained against the cavils and groundless exceptions of andrew robeson and george keith, gawen lawrie and george white-head, who are called by the name quakers : being a reply to a book published by these men in opposition unto a book intituled a testimony to the true saviour / by robert gordon. gordon, robert, fl. 1669-1675. [3], 48 p. printed for robert boulter, london : 1671. gordon's defence of his a testimony to the true saviour. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -natures. society of friends -controversial literature. 2005-05 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-07 judith siefring sampled and proofread 2005-07 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion christianity vindicated : or , the fundamental truths of the gospel concerning the person of christ , and redemption through faith in him , maintained , against the cavils and groundless exceptions of andrew robeson , and george keith , gawen lawrie , and george white-head , who are called by the name of quakers . being a reply to a book published by these men in opposition unto a book , intituled , a testimony to the true saviour . by robert gordon , author of the said testimony . 1 tim. 4. 1 , 2. but the spirit speaketh expresly , that in the latter times some shall depart from the faith , giving heed to seducing spirits — speaking lyes in hypocricie . — 1 john 4. 1. 3. believe not every spirit — for — every spirit that confesseth not , that jesus christ is come in the flesh , is not of god. — 1 john 2. 22. who is a lyer ? but he that denyeth that jesus is the christ , he is the antichrist . john 20. 31. but these things are written , that ye might believe , that jesus is the christ , the son of god , and that believing ye might have life through him . london , printed for robert boulter , at the turks-head in cornhill , near the royal exchange . 1671. the preface to the christian reader . having lately published a book , intituled , a testimony to the true saviour ; the tendency whereof was , to bear witness in these latter and dangerous times , ( as concurring with , and consenting unto the voices of all the prophets and apostles in the dayes of old ) to the man christ jesus of nazareth , as the lords christ , and our only saviour ; and unto reconciliation , justification and redemption , as already in being in him , purchased , compleated and perfected with god for sinners , by the price of his whole , intire and perfect obedience to his fathers will in his crueified body without us ; to be made effectual by the workings and operations of his spirit in all such , who through faith in him receive that attonement : and hence rejecting the errours which tend to the darkening or denying of those blessed truths , so plainly testified unto in the holy scriptures , among whomsoever they were lodged without reflection upon any persons or people whatsoever . the great opposition and contradiction raised against this my testimony , and the reproach thrown upon me because of it , fully satisfies me , that a publick testifying unto those truths was and is both seasonable and necessary . a faithful account of the exceptions brought by these four men against this doctrine of christianity , and therewith of the principles of truth testified unto in the holy scriptures by the prophets and apostles , whereby may be seen their agreement or difference with each other , is the matter in this following discourse ; where i do invite the reader to be no farther concerned , then as be is a christian . if their book in answer to my said testimony , intituled by them , the light of truth triumphing hath or shall come to thy view , judge not of it by its fair title ; the nature of things doth not alwayes answer the names or inscriptions put upon them ; hereticks of old have named themselves orthodox ; there is nothing more common then for men to adora errours with the robes of truth , and to deform truth with the rags of errours : therefore i would not have thee judge the better of these mens doctrine , because they have named it , light of truth triumphing ; or the worse of what is asserted in my late testimony , because of the black mark of darkness , ignorance , errour and envy , they have branded it with . wonder not that in these last times even christianity it self in its very foundation ( the person of our lord jesus , who is that rock upon whom it is built , and faith in him as being the son of man now bodily glorified without us ) is struck at and denied ; and that among us in these nations , where so many years he as saviour , and faith in him for salvation , hath been openly owned and professed : which as it may be looked-upon as a just rebuke from the lord against such among us , who having long professed him in words , yet have and do deny him in their conversations : so it is also no less then what was plainly foretold by the holy apostles to come to pass in the last times , to wit , that some should depart from the faith , even denying the lord that bought them ; and that many should follow their pernicious waies . and although these men who have thus appeared against my testimony to the true saviour , are called by the name of quakers , as reckoning themselves of that sect or company , yet let it not be so looked upon , as if there were not many among those people , who ( not knowing these depths of satan as they speak ) are not in their understandings intangled in these errours ; and therefore every one being to give an account for himself of his own faith , we are in charity no farther to determine upon persons among that people , as carried away in this apostacy from the faith as it was once delivered to the saints , then as they acknowledge and own it to be so , each for himself : but that there are some pretending to be teachers among them , and some others also , making a fair shew , under the disguise of the names of light and power within , thereby bringing in damnable errours to pervert the faith of some , is too too manifest ; among whom these four men have numbred themselves , by this their voluntary opposition they have raised of their own accord against the plain truth , left to us upon record by the prophets and apostles , and testified unto by me ; against whom i own no other opposition , then in and by the spirit and doctrine of truth to stop the mouthes of these and such gain-sayers . not any delight i have in re-joynders of this kind , hath led me thus forth to take notice of these mens exceptions against the truth ; but their wresting and misapplying the words of the holy men of old recorded in the scriptures , and jumbling the truths distinctly testified unto in them , thereby among simple people to deface and darken the truth published by the apostles , and asserted by me , by forcing them to appear as a heap of confusion and contradiction , and there openly charging me as smiting in the dark , and as it were daring me to speak more particularly , hath forced and constrained m● , for the very truths sake , to this reply ; & therein to name the very books wherein and by whom these errours are asserted as truth ; that i might vindicate my testimony to the blessed mystery of christ crucified ; against these , and such opposers , so far as they appear against that mystery testifyed unto , in it ; and that by removing all their exceptions against the truth , i might in my measure assert and justifie the blessed harmony which is betwixt the perfect redemption that is already finished in christ jesus for us ; and the revelation of him in us , against unbelievers in this age ; who judging of this mystery by the reason of man , cry out , confusion , contradiction , how can these things be so ? and that such who through these and such mens fair , and high pretences ( who are really mighty to deceive ) are apt to be turned aside from the truth as it is in jesus , might discern this mystery of iniquity in its root and tendency , so far differing from , and contrary unto the doctrine of the prophets and apostles . after perusal of this following discourse , judge impartially between me and these men according to the scriptures of truth , and that doctrine , theirs or mine , which is most agreeable thereunto , let it be received , and let the other for ever be rejected . and so farewell . r. g. andrew robeson . i begin with thee as being the first man i meet with of this four-fold combination against a plain testimony to the true saviour ; and thou enters upon this work , as if through high swelling words , thou couldest at the very first dash overthrow the whole bost of israel , to wit , the voices of all the propbets and apostles in this matter ; and being thus puffed up with thy aiery notions , and drunk with the conceit of thy own abilities , thou reckons another as bewildred and reeling , who stands upon that rock against which the powers of darkness cannot prevail , and thou in vain kicks . the first thing i take notice of , is , that thou chargest me as fighting against the light of truth ; and afterward that my words speaking of christ as having the iniquities of us all in his own body upon the tree , verge nigh to blasphemy ; and that in effect i make christ as spiritually within us an allegory ; all which i only mention to let the impartial . reader see how forward thou art to cavil , and what little reason thou hast for it , from my words . the next thing i mark , is this , thou tellest me , — that i seem to take it for granted , that the quakers deny that body that suffered at jerusalem — but i do require thee to point to me in what page of my book , thou couldest find any ground to fasten this charge upon me , having not so much as mentioned that people in all my book : but thou having forged this , thou strengthens it with another of its own kind , saying of me — that i labour to prove the existence of that body in the day of its service ; — a matter not so much as intended by me ; but supposing that as a truth already received , i asserted in the express words of the apostle , that jesus christ of nazareth , a man approved of god among the people was , and now is the true christ and our only saviour : and hence i rejected that doctrine among whomsoever it was lodged , as another then that already delivered by the apostles , to wit , that he [ the god-head only ] that was manifest in that body of flesh is he , the true and only christ , and the light in every man that comes into the world , as it is manifest in every man , is he the same christ , and so as in him , so in every man ; god manifest in the flesh : thus while thou pretends to be astonished , to find me ( as thou saiest ) cudgelling down my own shadow , thou thy self art not ashamed to be found plainly so doing , even then when thou dost forge it against me . and next as if thou were got off with flying colours , — thou dares me and all men upon earth to prove that ever the quakers denied the existence of that body in the day of its service : — my soul hates this deceitful shifting the matter in question ; it is very like that you do believe that there was such a man , who ( as histories mention ) suffered death at jerusalem about sixteen hundred years agoe , and so do the turks and jewes ; yet seeing thou puts me to it , let me ask thee this question , what means these and such like words from among you concerning that body ? — how can we tell there was ever such a man , we were not then living , we have nothing but our faith for it ? — mark the tendencie of those words ; however hadst thou dared me to prove , that the now-present , glorified existence of that bodie that suffered at jerusalem is denied by some teachers , yea , even among that people : then i could have told thee ( and it is commonly delivered as truth among you ) that they have asserted , that christ hath no other body then his church what a ▪ monster , one head and two bodies : nay , look over the exceptions of thy partner g. l. against my testimony , and thou wilt there find him plainly ▪ confessing this thing , asserting that it is contrary to the scriptures , to say of the child born according to the flesh , ( to wit , jesus christ the son of mary , whom old simeon had in his arms ] there should be no end of his government , for he suffered death : so that according to this doctrine , the death of the man christ jesus , who was born of mary , called the son of man , hath put an end to his government , and thence to his now present , glorified , bodily existence ; though our lord himself said of himself , even since his being ascended and glorified , i am jesus of nazareth ; plainly affirming the now present existence of jesus of nazareth , the son of man ; according to that which he foretold of himself , matth. 24. 30. and they shall see the son of man coming in the clouds of heaven with power and great glory . next thou expressest thy self to me in these words , — i take notice of thy acknowledgment , that the manifestation of god in the flesh of christ was that whereby way might be opened for the ministration of the other mystery , christ within us , separating them , and making the one subservient to the other ; and yet after runs against it in the whole scope of thy work . — i answer , i have not otherwise spoken of these two gospel-mysteries then as they are testified unto in the holy scriptures ; so that i have not divided them , but declared of them all along my book , as joyntly concurring together as necessary to us , yet in their order ; not confusedly jumbling them together , or making the gospel-distinction of them appear as opposites , and so as contradictory to each other ; as doth thy partner g. w. but i have distinguished them according to the order and method of the gospel , the first as wrought in christ our head for us , the last as to be wrought by christ in us ; the first as the ground and cause , the second as the consequence and effect ; the first as in the one crucified body of christ , finished and perfected at once , by that one attonement and propitiatory sacrifice once offered for sins without the gates of jerusalem , the second as in our bodies , or in us , who through faith in him receive that attonement , so daily doing , and in many bodies till mortalitie be swallowed up of life : and that this is the scope and tendencie of my book is sufficiently manifest , only thou hast a mind to pick a quarrel where there is no just ground . in the latter end of the 1. page , thou brings in some of my words , torn from the sentence they relate to , and then thou tells me , that it is contrary to the scriptures , and to my self within a few lines ; and thus hath thy partners also dealt with me : for clearing whereof , i refer the reader to my own words in those places of my book where they are mentioned , as too long here to be repeated : and to you as brethren in this iniquity , i say , might not such as your selves deal so with the scriptures of truth with the like out-cry ; and if so , could it be reckoned less then a piece of deceit , and it is the same in you to deal so with my words : and i leave it with the impartial reader to be considered , whether it be equal dealing among men , that while g. w. in the 13. page of his part chargeth it upon me , as injurious , disingenious , and false in not giving a true account of the principles of the quakers , which i undertook not , and therefore i did not so much as mention that people ; that even in that same book these men should deal so with my words , in not giving a true account of what they plainly express , though they have of their own accord taken it upon themselves to answer it : but what answer can rationally be expected from these men , who have not been so honest as to represent faithfully what i really and plainly published in that testimony ? the next thing i observe , is , where thou clamours after this manner ; — what ! christ a propitiation for the sins of the whole world , past , present , and to come , and yet a generation pleading faith in it , and not sheltered from the wrath of the father thereby ; what incongruous work is this ? — i answer , the one propitiatory sacrifice of the body of christ ; is not the less sufficient in it self , to have been a propitiation for the sins of the whole world ; and so to have sheltered even all mankind from the wrath of the father ; gods love , and this great propitiation set forth by him , was large enough even for this though it prove not so to unbelievers and hypocrites . the apostle spoke truth , 1 john 2. 2. of jesus christ the righteous , he is a propitiation for the sins of the whole world ; and our lord also spoke truth of himself , john 3. 36. he that believes not the wrath of the father abides on him ; and in effect i have expressed no more then what those scriptures holds forth . hence i say , who but one like thy self , who dares even call the scriptures themselves contradictory , durst thus boldly reckon this doctrine of christ and his apostle incongruous ? in the end of the 2 : page , repeating some of my words , thou tels me ▪ — there is a supposition and question of thy own forming , and then presently thou concludes it a doctrine of some others ; and then thou adds , it is a smiting of the quakers in the dark : — i answer , i did not assert that supposition and question to be a doctrine maintained by some others ; but i proposed them as necessary consequences of a doctrine a little before mentioned in that part of my book ; to wit , of that doctrine which asserts , — that redemption is not of sinners that delight in sin , but of a light or seed within , to be raised and redeemed within ▪ to which the promise of redemption is ; which seed is the seed of abraham to whom the promise is , which jesus christ takes upon him after the flesh : — a doctrine mentioned in a book , often printed and published by and among you , called , love to the lost , pa. 46. 47 , 48. but that which thou dares not meddle with , lest thy speech should bewray thee ; now i offer it to the understanding reader , whether this question may not pertinently be proposed to the maintainters of that doctrine . — is the seed or christ within , so under condemnation and the curse , that he needs to be redeemed therefrom ? and if this seed or christ be not saved in every man , doth it remain in some for ever under condemnation ? thy partner g. k. in the 16. page , answers thus , — we say indeed that the seed suffers under fin , and is to be raised from under it ; yet the soul , yea , and the whole man is also to be saved within ; but the seed is not for ever under condemnation ; for though for a time it suffers , yet in the time appointed of god , it is raised up in all , yea , in the most ungodly to minister in them wrath without mercy . — this doctrine g. k. asserts , but it agreeth not with the scriptures , speaking thus , that christ died for sinners , the whole need not the physitian but the sick ; for a good man one may even dare to die , but christ died for the ungodly ; by what scripture can he prove that christ died for a seed in man , which needed redemption , which seed is christ in every man , and that christ suffers under sin in every man , and is to be raised from under it ? for if so , he came to redeem himself in every man , who never consented to sin ; so not the man , the sinner that was under condemnation and the curse , and delighted in sin : but consider the words of isay , isa . 53. 6. we all like sheep have gone astray , we have turned every one to his own way , and the lord hath laid upon him the iniquity of us all ; and this peter testifieth , 1. ep. 2. 24. he who did no sin , his own self bare our sins in his own body on the tree ; how expresly doth these scriptures refute that assertion of g. k. neither can he show any scripture to prove that the man jesus christ doth bear our sins , but as he did bear them in his crucified body when he suffered for us , the just for the unjust ; of which i shall write more fully in answer to g. k. his part . and whereas he saith , the seed is raised in the most ungodly in gods appointed time , to minister wrath in them without mercy ; he should have expressed himself whether he understands by ungodly , men and women ; and whether this seed , which he calls christ , or this ministration of wrath raised in them without mercy , be after their bodily death ? for if so , the worm in devils and damned persons that never dieth , is christ in them ; g. k. should prove this confused doctrine of his , by the scriptures , or keep it to himself . and since he saith , the soul is also to be saved within , and the whole man ; what an imperfect account doth he express in this matter ? as if the full and compleat redemption and salvation purchased by christ , and in hope waited for by believers , were only a salvation or a being saved from sin within ; wherein he is reproved by the apostle , rom. 8. 23. we have the first fruits of the spirit , waiting for the redemption of our body ; we are saved by hope ; we do wait in patience for it : yet these saints thus waiting for the redemption hoped for , already witnessed in measure a being saved from sin within : and for him to say the soul is to be saved , how doth it agree with the doctrine published by g. f. in a book , intituled , the great mystery of the great whore ? speaking thus , p. 29. 68. 90. and 258. of the soul , which is part of man as he is a man , nothing else in man , being called his soul , but what is a part of him , — that , it is infinite in it self , more then all the world , a part of god , of his being , and so divine , without beginning and ending , coming from god , and returning to god again ; the power of god , and god doth not change , nor his spirit , nor the soul ; god doth not change in his being , neither doth that which cometh from him : — doth a part of god infinite in it self , without beginning , that changeth not , need to be saved ? and if the soul be such as is here expressed , then the end of such mens exhortations and preachings cannot be to gather souls to god ; because being a part of god , without beginning , that changeth not , it could never , nor can never be separate from god ; and so contrary to that of the apostles , the end of whose ministry , was to beget men and women into the faith , and hope of the resurrection of the dead , that at the appearing of jesus christ , they might receive the end of their faith , even the salvation of their souls 1 pet. 1. 9. as for thy charge of siniting the quakers in the dark ; i answer , if their own consciences accuse them not , neither do i ; only such preachers as this ( g. k. ) doth impose upon them such doctrine ; how far they do receive it , it doth concern them not a little seriously to consider . in the conclusion thou tells me , — that if others had not set my work before me , thou might'st have found in thy heart to have dealt with my book throughout . — and what thou wouldst have brought forth is sufficiently manifest by the little thou hast published ; and really if a man may judge of a work by the introduction thereunto , thou hast given the reader a true account of the following work brought forth by thy partners ; who also have produced a piece of work sutable to thy introduction ; wherein thou hast made thy self manifest , as smiting against the true saviour , the man christ jesus , and redemption through faith in him , testified unto by me ; a work too heavy for thee , though rashly undertaken by thee , against thy old acquaintance r. g. george keith . thou art the next man i meet with opposing my testimony ; and thou pretends in words much higher then the rest , telling me , that thou finds somewhat in thee from the lord to answer me in love to my soul : — but re-examine thy self ; didst thou ever to this very day in word or writing ( though thou wast in the same town with me ) communicate this to me ? nay verily ; it is true i saw this answer of thine another way then through thee ; thou hast therefore either never received any thing from the lord to answer me in love to my soul , ( and it is but the product of thy own deceived mind fathered upon the lord , as the manner is too too often among you ) or else thou hast proved rebellious and unfaithful to him that sent thee , and most uncharitable to my soul in never delivering it . in the title thou tells me that i have disingeniously represented the quakers and their principles , and so faith thy partner g. w. but i say again , if their consciences accuse them not , neither have i , who have not so much as mentioned them ; and truly i do not find such a plain consistency in those principles published as theirs by their teachers , or such an unanimous reception of them by every person among them , as that i could have undertaken to represent them as the principles of every one among that people : but you are herein like those lawyers , who when the lord reproved the pharisees , said unto him , master , thus saying , thou reproachest us also ; and thus it is with you : errours lodged among turks , jews , arrians , papists , socinians and ranters cannot be reproved by a testimony to the truth , as recorded in the holy scriptures ; but necessarily the out-cry must be with you , in so saying thou chiefly means the quakers ; as if mainly concerned therein , though they are not so much as mentioned . in the beginning of thy work thou speaks thus to me , — the youngest child of truth may see thy weakness and confusion ; — what an inconsistency is there between thy words and this work , published by you four against my testimony ? why was there such a stir raised about it ? why was it not left in its own simple weakness , without being branded with nick-names of their nature who so named it ? and why have so many of you joyned together ( as if it were for your very lives ) against it , yea , and forcing it to speak what it intended not ? and that not by the youngest among you ; but even by g. w. himself , reputed the second among your ministry ; and no he alone , but assisted by the quick-witted , a. r. the learned , g. k. and the wise , g. l. in the 5. page , thou expressest thy self in these words , — though redemption is wrought within by the spirit of christ , yet not without respect to christ even as outwardly born and crucified : — here i take notice of thy slighting that great work of mans redemption as already purchased by christ for sinners , by that one sacrifice of his crucified-body once offered for sins ; to be made effectual in all such as receive that attonement by the operations of his spirit within , through faith in him the attoner ; speaking first of a redemdtion wrought in us by the spirit , as if that were the cause and foundation thereof ; only adding as something in order thereunto , yet not without respect to christ as outwardly born : and this is the doctrine of thy partner g. w. in the 9. page of his part in these words , — see reader how erroneously he hath excluded the works of god and christ from within , as to ransoming and freeing man from sin , and making him righteous ; so bringing him into unity and friendship with god ; which is the true sense of redemption , justification and reconciliation , which are not obtained without the operation of the spirit of holiness within : ( though christs testimony sufferings and example had a tendency thereunto ) and r. g. would impose on people a faith concerning a redemption , reconciliation and justification , as being all finished , wrought or purchased without them , without respect to any work wrought or to be wrought within them by any light or spirit whatsoever — that i exclude the operations of the spirit of holiness within , from being necessary for bringing the believer into union and friendship with god , is falsly charged upon me ; yea , had not passion blinded this man , he might have read in my testimony , that i asserted the necessity thereof in order thereunto : but that the operations of the spirit of holiness in us , are the attonement , the propitiatory sacrifice , as the ransome , price or cause of our redemption , and that to be the true sense of redemption , that i deny ; and this man by affirming it , plainly contradicts the scriptures , speaking thus of our lord , and the propitiatory sacrifice of his crucified body , that he slew the enmity in himself so making peace , that god reconciled us to himself through the death of his son , while we were yet enemies , so no qualification wrought in us by any spirit whatsoever in order to the perfecting of the purchase of a redemption , and paying the ransome for sinners : hence not i , who only testified to the truth of the apostles express doctrine ; but this man is more truly and properly an imposer of this his unscriptural doctrine ; especially being a teacher of a people , to whom it is not allowed to question , examine or dissent from the doctrine delivered to them by the ancient friends of the ministry : but to these men i say , that the works wrought for us by christ in his crucified body , is the first mystery , the foundation of all our mercies , the ground of the possibility of having any works wrought in us by the spirit of god , tending to our being made like unto him : yea , had not our lord finished the work the father gave him to do , when he set him forth as a propitiation for the sins of the whole world , and had he not triamphed over all things that were against us for us , and had he not obtained eternal redemption for us by the price of his blood , we had not witnessed the benefit thereof by receiving that attonement through faith in him ; if he had not died ( not for himself , but ) for our-sins , and risen for our justification , we had died in our sins , and remained in death for ever ; the works wrought in us who believe , being but the consequence and effect of what he did for us , even when sinners , before we believed ; he loved us first , he saw us in our blood , and said onto us , live , and it was a time of love ; he died for us while we were yet sinners , and reconciled us to god , while we were enemies : and this doctrine doth not invalidate the inward operations of god within us , neither is it the devils or his agents instrument , to exclude the inward works of christ , as if not necessary to us , thereby to make us partakers of his divine nature , and give us fellowship with the son of god ; as g. w. in his last words of his part would make people believe ; but it is the very doctrine of the apostles , thus testifying of christ , that he slew the enmity in himself , so making peace ; who having finished the work the father sent him to do , by purchasing and perfecting redemption und reconciliation with god for sinners , by the ransome of himself ; and being ascended and glorified , sent forth his ambassadours , intreating men to be reconciled to god ; that in all ages and generations such as through faith in him receive that attonement might witness what the apostle testifieth of the corinthians , 1 cor. 6. 11. in these words , but ye are washed but ye are sanctified , but ye are justified , in the name of the lord jesus , and by the spirit of our god ; a place of scripture mentioned by g. w. in his last words of his part , but miserably perverted , contrary to the true intent of the spirit , by leaving out these words , as pressing him to hard [ in the name of the lord jesus ] as if of purpose to exclude the sufferings and sacrifice of christ as the price of our redemption , and the ground and cause of our witnessing a being washed , sanctified and justified by the spirit : whereas had not the first been , the other had never been ; and this man opposing and denying the first , shuts out himself from the benefit of the second . whilest indeed it hath been the work of the devil and his agents in several generations to darken this doctrine of the justification of sinners , through the death of christ , as a work already perfected with god , to be witnessed by the spirit through faith in christ ; by pretending through an obedience to be wrought by us , or in us to some law or other , ( as the only way ) to blessedness and perfection ; being a principle agreeing with the reason of man ; thereby darkning and plainly denying the attonement , and one propitiatory sacrifice of the body of the man christ jesus once offered for sins , and redemption as already obtained through his blood , so plainly testified unto throughout the scriptures ; as being known only to believers through the revelation of the spirit . but further , that thou derogates from the honour and dignity that belongs to the son of god , appears by thy next words , pag. 5. saying — that christ offered up his very flesh through the eternal spirit , in the outward as an attonment unto god , in order unto our justification , so as thereby he made ready way for our justification , though our justification was not simply and absolutely wrought thereby , as if no more were to be done by him , or his spirit in us . — i do acknowledge that although i do assert , that redemption and justification is already purchased for sinners , by the intire and perfect obedience of the man christ jesus , as he whom god sent forth as a propitiation for the sins of the whole world , and that he finished and perfected what he came to do for us ; yet i do not say that he so finished it for us , as if no more were to be done within us by his spirit , in order to our receiving that attonement : but thou as doth thy partner g. w. jumbles these things confusedly together , and so divides not the word aright ; speaking of the works wrought for us by christ , as lame and imperfect , not as having purchased redemption , and reconciliation with god for sinners , but only having done it in part ; so not as having finished the work given him to do ( though he so testifieth of himself ) but that he did something in order thereunto , that his sufferings , testimony and example had a tendency thereunto ; not telling how much or what he did , or what he left undone ; and what further tendency the sufferings , testimony and example of christ had hereunto , then that of pauls , or any other martyrs , whose testimony , sufferings and example had also a real tendency hereunto ; which you should have distinctly done , had you intended plainness , in honesty to bring forth your doctrine to be tryed in the light : therefore although in the 13. pag. thou acknowledges , that christs outward coming was not a bare example , but had a real influence and service in its place ; yet because thon still keeps thy self in the dark , unwilling to be manifested in the light , not telling us what that further influence and service was , more then being a bare example ; and opposest him as the great propitiatory sacrifice for the sins of the whole world , as having by the sacrifice of himself taken away sin , and obtained eternal redemption for us by his blood , as being a work already perfected by that one offering once for all , telling us plainly that christ did only something in order hereunto ; may i not therefore understand by thy saying , that christ was more then a bare example , that thy meaning is , that he was sent , to publish the universal love of god to mankind , in a tender of life and salvation to all that believed and followed him ( the light ) in all righteousness ; to abolish the shadows of the law , to confirm his doctrine by miracles and an innocent life ; and lastly , to offer up his body to be crucified by wicked hands , as a compleat captain and perfect example ; which is the fullest account of the ends of his coming , enumerated by w. p. in his book , intituled , the sandy foundation , pa. 19. thus shuffling out him , the son of man , as having laid down his life a ransome for sins ; and as having offered up his body , and shed his blood without the gates of jerusalem , as the blood of attonement , that speaks better things then the blood of abel , and as the one propitiatory sacrifice to take away sins ; denying him as having already abolished sin , slain the enmity in himself , so making peace , as having made reconciliation , purchased justification for remission of sins , and obtained eternal redemption for sinners ; that all believers in all generations through this work so finished and perfected by him in his body of flesh , might through faith in him , the son of man , the attoner , receive that attonement for the remission of their sins , and as a ground of hope to them after their being dead , to be raised again unto life eternal by the resurrection of the dead , unto all which the holy scriptures expresly testifie , and of all which this man speaks not one word , but rather pleads against it : agreeable to that doctrine published among you , speaking thus in a book , intituled , sauls errand to damascus , pa. 8. christ in his people is the substance of all figures , types and shadows , fulfilling them in them , and setting them free from them : but as he is held forth in the scripture-letter without them , and in the flesh without them , he is their example or figure , which is both one , that the same things might be fulfilled in them that was in christ jesus . — but if thou tell me that thou hast mentioned an attonement , a sacrifice , a propitiation , yet i say , thou not having spoken of them , as only of the man christ jesus , or of those ends in relation to us they are made mention of in scripture , may i not therefore account thee one with thy partner g. w. who in the 12. pa. of his part , plainly expresseth himself in these words ; — that christ in his outward death was a ransome , an attonement , an acceptable satisfactory sacrifice to god , a propitiation for mankind , and to be a living example through all , not only to end the law and sacrifices without , but to bring the believers beyond and through the ministration of death , condemnation and wrath within , into peace and union with god : — but which of all the prophets or apostles , ever so wrote , of a ransome , an attonement , a propitiation , a purchase , a price of our redemption , as of a work to be done in us , as it was in christ , or that in these christ was an example to us , that they might over again be effected in us , or that christ was a figure ; and which of all those holy men ever so wrote , of a believers being brought through the ministration of death , condemnation and wrath , after the example of the man christ , as he not having already in his body of flesh born all these things for us , and by his resurrection from the dead triumphed over all these things that were against us , for us : and which of all the apostles so wrote of these things as thou hast done , telling us that christ did somewhat in the outward , in order to our justification , though our justification was not absolutely ▪ wrought thereby : now since in the holy scriptures this mystery of faith in the man christ jesus for our redemption and salvation as already purchased by his obedience in the body of his flesh , is plainly and fully expressed ; this new coyned mystery of faith in the light in your consciences , or within you , as it is within you , and in every man as he comes into the world , as your saviour , and obedience thereunto to be done and perfected in your bodies or within you , by his spirit and after his example , as the cause of your justification for the remission of sins , and the ground of your hope for eternal life , and salvation of the soul and whole man ; i say this doctrine of yours being another then that of the apostles cannot take place , but in them who having rejected the truth , are therefore given up to strong delusions . but as having a mind yet further to cavil , in the 7. pa. thou argues thus ; — is not this confusion and contradiction to thy self , first to say , a man dead in sins , unsanctified , altogether a child of wrath , and yet god is fully attoned , perfectly reconciled to them , i answer , were it not more honesty in thee , to charge the apostle , then me , who wrests not , but only repeats the apostles words , saying , we were reconciled to god by the death of his son while we were yet enemies ? thou shouldst therefore clamour against the apostle , thus , is not this palpable confusion and contradiction to thy self , paul , to say of enemies , while yet enemies , so unsanctified persons , god fully to be reconciled with such , even while such ? dost thou think this clamour of thine , will make void the apostles plain positive assertion ? and shall we therefore say , the apostle was mistaken , and is now corrected by g. k. but that thou mayst appear not so plainly to contradict the apostle , in the beginning of the 13. page , thou tells me , — and though the apostle saith , while we were enemies , we were reconciled to god by the death of his son , yet he adds , much more shall we be saved by his life : i answer , is it any wonder that thou unfaithfully repeats my words , to make them speak what i intended not , when thou dare do the same with the very apostles words , leaving that part of the sentence out which is most weighty against thee ? the apostles words , rom. 5. 10. being these , much more being reconciled , we shall be saved by his life ; and what doth this make for thee ? the apostle saith , that while we were enemies we were reconciled , in the time past , and he spake truth , although thou dares quarrel it as a contradiction , and also the apostle saith , being reconciled ( in the time past ) we shall be saved by his life ; in the time to come , as to be done , although they were already reconciled ; and from this also thou dissents , as i have already proved by thy own words , page 16. speaking of the soul , yea , and the whole man being saved within ; although the apostle spoke truth , that being reconciled , we shall be saved by his life ; that as god raised him from the dead , and as he now lives and shall die no more , we also whom while enemies , god reconciled to himself by the death of his son , we who since we believed , having received that attonement , shall after our bodily death be raised from the grave , and be made partakers of that salvation , which through faith and hope we wait for while in the body ; for we are saved by hope : and in the next words of that 13. pag. thou sayst to me — and though thou uses this scripture to prove , that men are reconciled to god through the death of christ , excluding any qualification wrought by him in them , yet it is but an abuse of the place ; ( though i only repeat the apostles express words , and mentioned no more then what is plainly asserted by them ) nor need i go further then thy own confession to alledge a more safe way of understanding that scripture , as where thou sayst , although in the dayes of isaias christ was not then come in our flesh , yet the prophet speaks of it as a thing already done , it being so in the purpose of god ; and so why may not paul after this manner . — i answer . paul cannot be understood so to speak , because the death of the man christ was past before he so wrote : and if we should so understand these words of the apostle , it confirms that i asserted ; for as christs sufferings spoken of by the prophet isaias as done in his time , because according to the scriptures ( and therefore my confession ) were what his band and his counsel determined before to be done ; therefore they were in the fulness of time so really accomplished as god before determined ; thus if paul spoke of gods being in christ , reconciling the world to himself , and that while we were enemies we were reconciled to god by the death of his son , it being so in the purpose of god before the foundation of the world , surely then , when jesus christ came into the world to finish what the counsel of god before hand had determined , he really , actually finished and accomplished it ; or else the purpose of god was frustrate , and christ finished not what god before hand determined he should do , and set him forth for to do ; which to assert either of god or christ are alike impiously blasphemous . thy partner g. w. in the 15. page of his part , saith , — this doctrine tends to make a merry world in their sins ; — but the apostle as if of purpose to rebuke this spirit . rom. 6. 1. saith , shall we therefore sin that grace may abound , god forbid ! and in another place , the grace of god teacheth us to deny ungodliness : and in the 16. page , g. w. further argues thus , — could that be an answer of divine justice , so to take vengeance on the innocent , and let the guilty go with their sins past , present , and to come ? and how can god then in justice execute wrath on any for sin ? — i answer , it is strange to find this man , so very dark , thus to argue against god! however he is reproved by the apostle , who saith in express words ( as if of purpose to check this cavelling spirit ) of the man christ ; he died , the just for the unjust ; though in him was no guile found , yet he was made sin and a curse for us ; though be had done no violence , neither was any deceit in his mouth ; yet it pleased the lord to bruise him ▪ he was smitten of god , wounded for our transgressims , the chastisements of our peace were upon him though we had turned every one to his own way ; the lord laid on him the iniquity of us all : this , man should thus answer the prophet isaias , is that divine justice , to take vengeance on , wound sinite , bruise the innocent , and let the guilty go free : and the apostle asserts in so many words . thu jesus christ the righteous is a propitiation for the sins of the whole world ; may i not thence in truth assert him to have been a propitiation for all sins , past , present , and to come ; which since this man so much quarrels , narrowing the extent of christs death ; of whom it is written , that he tasted death for every man , let him plainly answer , ( god having so determined before the foundation of the world ) whether there was any necessity that the man christ jesus should have been offered up as a sacrifice for remission of sins at all ; the apostle tells us , that without blood there was no remission ; which if so , that if for the remission of every sin there be a necessity of that blood of attonement , if he did not then when he was offered up , attone for all sins , must he then come again to be offered up again for those remaining sins , not already attoned for , by that one sacrifice of his body , already once offered never to be offered again ? and though this one propitiatory sacrifice once for all be sufficient in it self for the sins of the whole world , yet such as receive it not , but through unbelief reject him , christ saith of such ; the wrath of the father abides on them ; they remaining still in unbelief , the sentence of the law , ( cursed is every one that continueth not in all things which we written in the book of the law to do them ) remaining also in them , because they have not received this attonement , but putting that word of god , spoken to them from them , have judged themselves unworthy of everlasting life . in the 7. page , i find another exception against this doctrine of the apostle , 2 cor. 5. 8 , 19. the apostles words are , hath reconciled us , viz. vs who believe and are sanctified ; but of the world he saith , reconciling , so not reconciled ; yea , in that same place he mentions a qualification on their part to be wrought by the spirit in order to their full reconciliation , be ye reconciled to god. — i answer , thou art here very hard put to it , who though thou be a master of arts , must be desired to ask the boyes in the grammar-school , whether was reconciling , and hath reconciled , do not both denote a time past ; and if the apostle spoke truth , saying in the time past , god was in christ reconciling the world to himself and if christ also spoke truth of himself , john 14. 4. i have finished the work the father gave me to do ; then surely what god was doing in time past in christ , to wit , reconciling the world to himself , he finished it ; and so it is a work already done and perfected on god , part : and for that qualification mentioned by the apostle on their part , it confirms what i asserted , and i have also affirmed it in my testimony , that in order to make the reconciliation with god already finished by christ effectual in every man , we are ( as a qualification required on our part , as to receiving that attonement already perfected ) invited to be reconciled to god , who in christ jesus is already reconciled to us , even while enemies ; which qualification on our part is not the reason or cause of our reconcilation with god ; for the apostle in the next words , plainly points out to us the reason and cause thereof ; for he hath made him to be sin for us , who knew no sin , that we might be made the righteousness of god in him ; here is the foundation of all our hopes , the ground of our confidence , the reason why we are invited to be reconciled to god , jesus christ who knew nosin , was made sin for us , a work already done and perfected ; the fruit and consequence whereof is , that we might be made the righteousness of god in him : had not the first been done and perfected by christ without us , we had never witnessed the second within us : they that sleight and reject the second , really neither know nor believe the first ; they that oppose and reject the first , they shut themselves out from the second . now to conclude this matter , in the 13. page , as if thou hadst set thy self of purpose to print thy self-contradictions , after a great deal of vain jangling thou confessest to the truth in plain words though against thy self and partners ; therefore i shall sum up this doctrine which i have according to the scriptures affirmed , and which thou contrary to the scriptures hast cavelled against and denied , in thy own very words , — we do willingly acknowledge , the full and perfect redemption was in christ , while we were enemies ; but now since we believed , we have received the attonement . — but i further take notice of thy next words in the 5. page , thus ; — our justification was not absolutely wrought by christ as manifest in his body of flesh ; as if his outward body , flesh and blood were the only sacrifice excluding the inward . — i answer , neither do i assert that his flesh and blood was the only sacrifice ; for his soul was made an offering for sin , so that thou shouldst have more fully exprest thy self herein : for if thou understands , by excluding the inward , the inward works of the spirit as wrought within us , then with thee , christ in offering up himself a ransome and sacrifice for sin , is an imperfect , unsufficient propitiation excluding those inward works , as if these were a part thereof ; thou shouldst have spoken more plainly in this matter , as doth one w. s. a teacher among you , in his book , intituled , a new catechisme , pa. 64. in these words , as the foundation and principle of the quakers ; — we believe that christ in us doth offer up himself ( mark that , a work yet a doing ) a living sacrifice unto god for us , by which the wrath and justice of god is appeased towards us ; and that through the offering and sacrifice of christ the hand-writing of ordinances which stood against us , is blotted out ; ( mark that , in the present time , as now doing , ) — how plainly doth this man set himself to speak another doctrine then that of the apostles ; the sacrifice offered up to god for sin is called by the apostle , one offering , once offered ; and therefore also is called the offering of the body of jesus : hence the apostle saith plainly , 1 tim. 2. 5 , 6. there is one mediatour between god , and man , the man christ jesus , ( mark that , the man christ jesus , as son of man ) who gave , ( mark that , in the time past ) himself ; mark that , not meekness , humility , patience ; or the like in every man , but-himself ) a ransom for all : hence christ the son of man was the ransome for all ; and so it is , ephes . 5. 2. who hath given himself an offering to god for us : this man tells us ; that it is the foundation of the quakers , to believe christ in us ( as spiritually manifested in us so not as son of man without us ) doth offer up himself a sacrifice unto god for us : this man saith , the hand-writing of ordinances which stood against us is blotted out , ( as doing in us . ) the apostle said , blotting it out , and took it out of the way , as done ; thus he renders the foundation and principle of the quakers to be another then that of the apostles ; and such kind of doctrine doth thy partner g. w. mention in the 14. and 15. pag. of his part , in these words — that in respect of our being renewed by the spirit of christ , we are said to be purchased to god ; and in this sense it is said , god hath purchased his church with his own blood . how darkly and confusedly doth this man write : it is true , by being renewed by the spirit within , it comes to be manifest that we are these whom christ ▪ hath purchased ; but that these works of the spirit wrought in us are the ransome , the attonement , the propitiatory sacrifice , or any part of it , or the ground and cause of our being redeemed , that i deny as contrary to the scriptures , testifying the sacrifice and purchase of our redemption thereby , to be a work done at once , by the one offering of the body of the man christ , and in this sense it is said , god hath purchased ( a work done and perfected ) his church by his own blood ; whereas g. w. his confused doctrine renders this purchase , as a work , dayly doing , in every generation , in many bodies , as every man comes to be renewed by the spirit : and really this is in effect no less then in a more fine dress of new coyned words a bringing in another , unbloody sacrifice , like that rome , with this difference ; that is an offering of a piece of bread , which they say is the body of christ , this new one is faith and patience , and the like graces of the spirit of god , which these men say , is offered up in us for us to god , as a ransome , an attonement , and purchase of our redemption : both agreeing in this , that there is another offering , another sacrifice dayly offered up for sin , then that one sacrifice of the body of the man christ jesus , crucified at jerusalem , then and there once offered up to god through the eternal spirit for the sins of the whole world . in the 6. pa. thou acknowledges , — that our salvation and justification hath a necessary respect to the death of christ in the outward , god baving so ordained it . — now consider thy words , that which our salvation and justification hath a necessary respect unto , without the effecting thereof ( to wit , the death of the man christ ) we could never have been saved or justified : now let g. l. and g. w. thy partners in this work testifie whether thou hast spoken the truth herein , or not : g. l. writes thus to me , as is afterward mentioned in his part , — it is not names and things done abroad , but the life within that redeems the soul to god ; — the death of christ in the outward , being a name and thing done abroad , doth not ( saith g. l. ) redeem the soul to god ; he allows not , but plainly excludes any such necessary respect our redemption hath to christs death in the outward : g. w. in the 16. pa. of his part tells me , — that it is a blasphemous opposing the omnipotency of god , and an undervaluing him as if he were no saviour , to assert any such necessary respect our redemption hath to the death of christ ; especially ( saith he ) while r. g. thinks god was so displeased , and his wrath so stirred up , that it would hold man captive in death ; unless christ as son of mary should satisfie and answer this wrath , and undergo this death . — thus as it was said of old of those false witnesses who bore testimony against the person of our lord ; so may it also be said of you who have joyned your selves against my testimony both to his person and doctrine ; and their witness agreed not together : but to help thee out of this strait , that thou mayst joyn hands again with thy brethren , turn to the 8. pa. of thy book , where repeating these words out of my book , viz. that there is another snare , that carrieth death in the bosome of it ; and it is that spirit that publisheth , that the light in every man is the true christ our only saviour , and there is not another ; and that man is to be joyned to this light , which of it self is able to redeem him as he becomes obedient thereunto : to all which thou adds these words , — here with open mouth thou smites against our principle , — then surely by thy confession this must be thy principle ; and if so , thou plainly contradicts thy self ; for here is no mention of christs death in the outward , nor any room left for any such necessary respect our redemption hath thereunto , that being a part of that snare , to pretend to redemption without any such necessary respect to the death of christ . in the 8. page thou argues against me from some of my words thus , — thou sayest , light and power in christ considered as distinct from his being a man , and the light in every man as he comes into the world , asserted to be he the true christ , is to assert another saviour then him , jesus christ of nazareth born of mary , and yet thou expresly pleads for christ being formed within men ; who of the weakest discerning cannot see thy self-contradiction here : — i answer , thou art reproved by the apostles , who plainly testified that the same jesus whom the jews crucified is both lord and christ , and there is not another ; and yet also pleaded that christ might beformed in them ; by the first telling us who the true christ was and is , the man christ jesus of nazareth , the same jesus whom the jews crucified . in the other expression they tell us how we partake of his nature , to wit , by his being formed within us , called christ within the hope of glory ; christ dwelling in us by faith : now thou jumbles and confounds these , not dividing the word of truth aright . the man christ jesus of nazareth to be the true and only christ , thou dost not confess , which the apostles plainly did ; christ as formed within , the hope of glory , dwelling in us by faith , as manifest within us ; this manifestation of him as in us , thou calls the true christ , our only saviour , which the apostles never did . thus setting thy self to speak contrary to the apostles , thou dares boldly ( though blindly ) call their plain positive assertions , contradictions . and sutable to this thy doctrine , is thy confession of christ , in the 13. page , in these words , — we believe and acknowledg him who was manifest in that body of flesh , to be he the true and only christ . this is a new coined confession ; differing , and quite another then that of the apostles , in these words , 16. matth. 16. thou art ( not he that is manifest in that body of thine , but , thou ) art the son of the living god : and after his being ascended and glorified , they confess him in these words , acts 2. 36. let all the house of israel know assuredly that god hath made that same jesus ( not him that was manifest in that body of flesh , but the same jesus ) whom ye have crucified both lord and christ : is it because he was hanged on a tree that thou art ashamed to own him as saviour ? or that thou dost not believe that god raised him from the dead ? or rather art thou afraid to confess him , because of the pharisees , lest they should put thee out of their synagogue , as they have done some others , because they openly confessed him ? oh consider the words of our lord , luke 12. 8 , 9. whosoever shall confess me ( not him in me , but me ) before men , him shall the son of man ( not him in the son of man considered as distinct from him , a man ) also confess him before the angels of god ; but he that denyeth me ( to wit the son of man ) shall be denyed before the angels of god : dost thou think that thou hast found out a better manner of expressing this truth , then the apostles had ? or dost thou not really change their doctrine by thy new coyned manner of expressing it ; for by the apostles the man is acknowledged as saviour , that same jesus whom ye crucified , a man approved of god among the people ; unto you this day is born a saviour , jesus ; there is one mediatour , the man christ jesus ; by man came death , by man came also the resurrection of the dead . by thee the man is left out and shuffled by , not confessing him the son of man ( as the apostles ever did ) to be he ; but him ( to wit the god-head considered as distinct from his being a man ) that was manifest in that body of flesh , to be he ; the true and only christ our mediatour , which the apostles never did ; herein agreeing with the doctrine of h. w. a preacher among you , who in a book intituled , a declaration to the baptists , pag. 13. tells plainly — christ was never seen with any carnal eye , nor his voice heard with any carnal ear — hereby plainly denying him to be the son of man , who , as of purpose to rebuke this lying spirit , testified of himself , that he was both seen and heard by the bodily eyes and ears of those among whom he conversed , john 9. 35. he saith to the man that was born blind , dost thou believe on the son of god ? he answered and said , who is he lord that i might believe on him ? and jesus said unto him , thou hast both seen him , and it is he that talketh with thee . mark this if our lord spoke truth , he whom this man both saw and talked with , with his bodily eyes and tongue , was the messias , the son of god. and since he was ascended and glorified , acts 9. was it not the true christ , jesus of nazareth , who appeared and spoke unto saul , as he was going with his persecuting companions to damascus , he said so of himself , i am jesus of nazareth ; yet it is added in the 9. verse , and the men which journeyed with him stood speechless , hearing a voice , but seeing no man. thus that jesus whom the apostles preached , and believed in as the true christ , the son of god , was both seen and heard by the bodily eyes and ears of unbelievers : and hence peter 1 epistle chap. 7. ver . 8. writes thus to believers , elect through the sanctification of the spirit unto obedience , who therefore in and by faith had seen him , faith being the evidence of things not seen , yet to such he saith , that the tryal of your faith might be found unto praise , at the appearing of jesus christ , whom having not seen , ye love , in whom , though now ye see him not , yet believing ▪ ye rejoyce : and hence our lord said to thomas , john 20. 29. because thou hast seen me ( and this was with his bodily eyes ) thou hast believed , blessed are they which have not seen ( and surely this is not of an inward sight of him by faith ) and yet have believed : here is a being sanctified unto obedience in christ with joy , and yet , in him whom they now see not . and to maintain this doctrine , in the 17. page thou mentions these words ; — though it be said by some of us , that christ was sometime preached as crucified to the jews , but more generally a light to the gentiles , which imports but one christ in a twofold way of appearance ; for though the apostles preached him in the form of a man , yet they preached him also , and that more generally , a light to the gentiles . — what strange doctrine is this ? if the apostles preached christ in the form of a man ; when they so preached him , was he not a real man ? and if so , ( and because you neither confess nor preach him as a man , but as a light in that man christ , and as a light in every man , as it is in every man , as he comes into the world ) tell us plainly what is become of that man ? hath he now any real , individual glorified bodily existence ? and was there ever , or will there ever be remission of sins preached by the spirit of god , but through that man ? and where dost thou find in the scriptures that the apostles preached one way of appearance of christ to the jews , and another to the gentiles ? was not he whom they preached in the form of a man to the jews , and him they preached the light of the gentiles , one and the same christ , to wit , the man christ jesus of nazareth ; old simeon plainly tells us , ( if he may be believed ) that the man christ , the child then born of mary , whom he had in his arms , is a light to lighten the gentiles ; and he , the man christ , said of himself , i am the light of the world ; and the apostles they preached him as a man ( though he was and is also god ) to be believed infor remission of sins , both to the jews and to the gentiles ▪ that very same man they preached to be the christ to the jews , him also , and none but him , they preached a glory and a light both to jews and gentiles ; and this peters discourse to the jews , acts 2 , and to the gentiles acts 10. doth plainly testifie . so the apostles preached but one and the same christ both to jews and gentiles , to wit , the man christ jesus of nazareth , and but one and the same way of appearance of the man christ , both in the jews and in the gentiles , to wit , through faith in him : and to him , as saviour , and to this way of his appearance in believers , through faith by his spirit , for salvation and remission of sins , through him , i have in plain words testified , and you have opposed ; but in the day of the coming of this son of man , even at the appearing of our lord and saviour jesus christ , when he shall come the second time without sin unto salvation ( which hasmeth ) which of us have confessed or denyed him , will then be manifested . from page 9 , to 12. thou usest many words to prove the doctrine of justification through obedience to the light in every man as he comes into the world , not to be an establishing of the covenant of works : in all which , thou hast not touched that doctrine as i laid it down ; only ( to shift the matter ) thou tells me , that the new covenant requires both faith and works upon our part ; — this i deny not : but i do deny that either faith or works wrought by us , or in us by the spirit of christ , are the previous , procuring , purchasing cause of the love of god to us while sinners , and thence as the ground or cause of our justification with god , or salvation : this thou meddles not directly with , only to weaken and darken the apostles doctrine of justification for remission of sins , and redemption through jesus christ , freely through grace without works , even through faith in his blood , whom god hath set forth ( in the time past so already done ) to be a propitiation , to declare his righteousness for remission of sins that are past , even the righteousness of god manifested without the law , witnessed by the law and the prophets , even the righteousness of god which is by faith of christ jesus , unto all , and upon all them that believe : i say , to obscure and oppose this doctrine , thou tells me thus , — thou art ignorant of the nature of the new covenant , as if doing were proper only to the old and first covenant in order to justification , which is false : — thus according to thy manner , thou confusedly jumbles this matter ; but the better to inform me , why didst thou not distinctly prove by the scriptures , that under the new covenant doing is properly required in order to justification with god , as the previous procuring cause thereof ? but not being able to do this , thou tells me in sum this , — that the works the law excluded by the apostle from justification , is when the law is done , without life or spirit , the first covenant or law coming before the seed be raised , so the works not done in christ the seed , do not justifie ; and that the righteousness by faith is when the law is performed in us by works in the spirit , a righteousness in the elect seed and works thereof : — these are strange unscriptural expressions , in effect renewing again the old popish trick , to elude the force of such scriptures as do indefinitely exclude all works wrought in us or by us as the ground or cause of our justification with god for remission of sins , without any such strange distinction ; which in plainer words they of rome thus express , the apostle excludes from justification works which we our selves do , by our own strength , without the help of the grace of god , not those works we do by the aid of the spirit ; which really confounds the old and new covenant , making them but one and the same : for that which requireth works to be wrought in us , as the ground and procuring cause of our righteousness and justification , though wrought in and through the spirit of god , whether by obedience to a law without or within us , whether the works be done ( as thou words it ) before the seed be raised , or in the elect seed , is a law of works still , and but the first covenant still , which saith the man that doth these things shall live by them ; and so a being justified by works , contrary to the apostle , t●t . 3. 5. not by works of righteousness which we have done : rom. 11. 6. if it be of works , then were grace no more grace ; but plainly one with that of rome : and although it is god who worketh all our works in us and for us , and that works which god accepts , are performed by the help of his spirit within us ; yet the works so wrought are called in scripture our faith , our hope , our good works ; for it is the man that believes and obeyes , not god in the man , as some have fondly imagined : hence notwithstanding of this far-fetched distinction , thy doctrine is no other then the old law-working-spirit , setting up an attonement , a propitiation , a righteousness by obedience of works done ( as thou speaks ) in the elect seed raised in us ; thereby denying that one propitiatory sacrifice of the one crucified body of the man christ jesus , and that blood of attonement , and redemption and righteousness as purchased thereby ; and so already in being in him as our head ; which hath this real tendency , even to blot out of our hearts the name and remembrance of that one great propitiation once offered for sins , and redemption , righteousness and reconciliation with god as already purchased and perfected thereby , until no other righteousness or redemption be known , but by obedience to the light in every man , as in every man ; and thus so much obedience , so much redemption , and no more , saith this law-working spirit from among you ; in this one principle agreeing with all the false religions in the world , to wit , that obedience to some law or other , is the ground and cause of righteousness and blessedness with god ; as sutable to the wisdome of the greeks , and reason of man : whereas the gospel speaketh thus of our lord , the man christ jesus hath done it already , receive the attonement , be ye reconciled to god , believe and be saved ; exalting the man christ jesus , as the perfection of grace and righteousness , as having already by the blood of his cross , put an end to the ministration of the law , slain the enmity in himself , the power of sin death and the law for us ; and thus he is our saviour : and by receiving this attonement so already finished through faith in him the attoner , by the workings of his spirit within us , redemption and righteousness is known and witnessed : and this is the difference betwixt the first and second covenant , that we return to blessedness with god , not by an obedience to be done and perfected by or in us , as the ground and cause thereof , but through that one propitiatory sacrifice of the body of christ once offered for all ; thus by a living faith being united to him the saviour , his victory and triumph becomes the believers , who thus is compleat in him ; and who can therefore truly say in the words of the apostle , 1 cor. 15. 55. o death , where is thy sting ! o grave where is thy victory ? the sting of death is sin , and the strength of sin is the law ; but thanks be to god which giveth us victory , ( mark that , how boasting because of works is excluded , he giveth us victory ) through our lord jesus christ : but though thou mention a first and second covenant , yet with thee they are in effect but one ; especially whilst thou tells me of a first covenant and law which is abolished as a carnal commandment , and yet callest the law planted in every man as he comes into the world , the law of the new covenant of the spirit of life in christ jesus ; which if so , the first covenant and law thereof being abolished , what new covenant and law thereof is brought in the place of it ? with thee none at all , but still the same as was before , in the time of the law , and afterward in all ages , since the day that god created adam , to wit , the law planted in every man as he comes into the world : thou shouldst rid thy self of such confusion before thou judg another mans work confused . in page 7. thou reckons this doctrine , which excludes faith from being the previous procuring cause of justification with god for remission of sins , the principle of the antinomians : but this charge of being against the law , or an antinomian , is falsly cast upon me , who owns and declares , that the law is holy , spiritual , just and good ; and that it remains in force as a law , summed up by our lord , in the love to god and to our neighbour : and thou art rather an antinomian , that is against the holy law of god , saying in the 10 page , — that the first covenant or law is called in the scripture , a carnal commandment , — which is spoken by the apostle to the hebrews of the law of the levitical priest-hood , and not of the law of the first covenant , either as it is in every man by nature , or as it was administred by moses , called the ten commandments , of which law the apostle saith , the law is spiritual : thy ignorance of the scriptures is very great : and that spirit also from among you is also an antinomian , against the holy law of god that speaketh thus , that the law written in tables of stone , stood in meats and drinks , was faulty , made nothing perfect , and therefore was to be done away because of its unprofitableness ; whereas the law is holy , spiritual , just and good , and christ came not to abolish it , but it remains in force , and is still profitable to them that are in christ jesus , who came to fulfill it , thereby to take away ( not the law , but ) that covenant of works , as being an administration of condemnation and death , which he abolished and conquered , and put an end to those typical services , which pointed , and gave place to him the substance , who is a mediator of a better covenant established upon better promises ; that what the law could not do , in that it was weak through the flesh ( mark that ) not as if it were weak or insufficient in it self , as thou sayest in the 10. page , — that it cannot give to man to perform perfect obedience to god ; but the law was weak through the flesh ; god sent his own son in the likeness of sinful flesh , and for sin condemned sin in the flesh , that the righteousness of the law ( which through the weakness of the flesh could not be fulfilled by us , but was fulfilled by christ jesus for us ) might be fulfilled in us , who walk not after the flesh but after the spirit ; being through faith in him under the administration of righteousness and of the spirit ; and through his fulfilling the law for us , thereby delivered from the condemnation and curse thereof ; from which man could not by his future obedience performed by or in him by vertue of any law or light in him , have been delivered , so as to have obtained thereby justification with god for remission of sins which were past , without a sacrifice , and his blood of attonement in whose mouth was no guile ; because without blood there was no remission , and mans future obedience was but his duty : wherefore heb. 10. 2. when he comes into the world he saith , burnt offerings and sacrifices for sin which are offered by the law thou hast no pleasure in , but a body thou hast prepared me , lo i come to do thy will o god , by which will we are sanctified through the offering of the body of jesus once for all . in the 13. page thou writes these words , — but that i may make it appear that thou denyes the true christ , i shall bring thy own words , expresly denying that this light which enlightens every man that comes into the world is christ ; and in the 17. page thou adds , so john preached him , and so did others : — i answer , thou should rather have added , so g. f. preached him , and so have others among us called quakers ; and this had been truly said , as may be read in that book already mentioned , published by g. f. p. 16 , 19 , 20 , 22 , 45 , 47 , 94 , 102 , 279. and in another little book published by g. f. intituled a catechism for children , throughout that book : but how dares thou write so of this holy man john , or of any of the penmen of the holy scriptures , who never so wrote of christ , neither canst thou show me one place of scripture wherein it is asserted of christ , that the light enlightning every man that comes into the world , as it is in every man as he is born of a woman , is he the true christ ; and this thou must prove , or thou proves nothing , but asserts thy own and other mens vain aery notions . it is true , the man christ jesus said of himself , i am the light of the world ; but this proves not thy notion , the light in every man as he comes into the world is he , the true christ . consider the words of esayas 9. 2. the people that walk in darkness have seen great light , they that dwell in the land of the shadow of death , upon them hath the light shined : compare this with math. 4. 14 , 15. and jesus departed into galilee , and dwelt in capernaum , that it might be fulfilled which was spoken by esayas , saying , the people which sate in darkness saw great light . thus the man christ jesus in his person , by his doctrine and miracles , where he came and abode , was a light to them that sate in darkness ; and hence he said of himself , while you have the light believe in the light , yet a little while is the light with you ; i the son of man ( who as long as i am in the world , am the light of the world ) must be lifted up , and be glorified with my father , for i go to my father ; but i will not leave you comfortless ; i will send the comforter unto you , who shall receive of mine and shew it unto you ; he shall glorifie me : hence the man christ jesus being ascended and bodily glorified , by the ministration of his spirit , in the children of faith , causeth the light of his glorious gospel to shine in their hearts : and further though it be said , christ is our life , in god we live and move and have our being , and christ is all in all and through all , wilt thou therefore assert that our life is christ ? that the life in all is god ? that all in us is god ? this agreeth indeed with that doctrine published by g. f. in his book already mentioned , page 91 , 229. — the soul is a part of god , of his being , divine , infinite in it self , without beginning , that god doth not change , nor the soul ; and every one turned to the light , they shall see christ , who brings the soul up to god , whereby they come to be one soul : and this is the very root of rantisme , hence concluding , the life in man and beast , yea in every thing to be god : and all to be one god at last , denying the real individual existences of angels , saints , devils , or wicked men in eternity : and what these notions terminate in , is sufficiently known : let us eat and drink for to morrow we shall dye , the earthly bodies perish , and the spirit , soul or life of every thing comes to be all one soul in god , and so god is all in all : and although it hath been said by some among you , that these termes , christ is the light , and the light in every man is christ , are convertible termes , yet that is apparently fals , and deceitful philosophie ; for if so , then what might be truly and properly spoken of the one , might be also so spoken of the other ; for so it is with all propositions convertible ; and hence as it was truly , and properly spoken of the man christ , our onely saviour , and the true christ , who is the light of the world , that he was born at bethlehem , that he was hanged on a tree , and gave up the ghost , might also be truly and properly spoken , of the light in every man that comes into the world , as it is in every man , which is most absurd : i also acknowledg that it is said 1 john 1 9. of christ jesus , that was the true light which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminat , enlighteth every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venientem , coming into the world ; for so it is in the greek ; in the present time enlighteth every man coming into the world ; and thus it agreeth with the purpose in the preceeding verses , there was a man sent from god whose name was john , he was not that light , but was sent to bear witness of that light ; thus testifying , not onely of john the baptist as lighted by him , whom he was sent to point out ; but that every man coming into the world to bear witness unto him , is also lighted by him , christ jesus who is the true light : & although it be true , that every man that cometh into the world , as he is a man , born of the seed of man , through natural generation , is enlined by jesus christ , as he is the word that made the world , yet the apostle hath not asserted it in this place of scripture , neither doth he here say , that there is a light in every man , or that the enlighting in every man as he cometh into the world , as he is a man , is he , the true christ ; and it is a most miserable wresting this place of scripture , to force it to speak thus , that there is a light in every man as he comes into the world , by natural generation , as an elect seed in him , which is the true christ , and mans onely saviour : and thou hast belyed this holy man ; in saying of him , that he so preached , to wit ; the light , or enlighting in every man as he comes into the world , is he , the true christ . in the 14 pag thou mentions these words ; — but that law and nature , by which the gentiles did the things contained in the law , thou wilt not have it to be the law and nature of christ , but some other thing , but what thou tels not . — i answer , i said in the words of the apostle 2. rom. that it is the work of the law written in their hearts ( and in every man as he cometh into the world ) whereby they which had not the law ( to wit in tables of stone ) did by nature the things contained in the law , these not having the law , were a law unto themselves : it is a law or enlightning planted in mans nature by that word which created him a man , and without whch he differeth not from a beast ; hence it is not improperly called by some that universal reason that is in every man as he is a man , which also g. w. in pag. 6. seems to say of it ; and though man through his disobedience wholly lost fellowship and communion with god , and hope of eternal life , with a possibility under that covenant of works , through his future obedience , of ever being restored , yet he continued a man still , even under all this loss , and also enlightned by this law , though more darkly , whereby he knew he had disobeyed his maker , and therefore was ashamed and hid himself ; and of which , had he been utterly deprived , he had ceased from being a man ; and so from being capable of condemnation , or of receiving the promise of restoration ; of which he knew nothing by this enlightning remaining in him , untill god published it to him , by promising him the messias , the womans feed to break the serpents head ; for that law ( as thou acknowledges , pag , 10. in these words ) — only condemns him ; and gives him the knowledge of sin ▪ this law or enlightning thus planted in mans nature by creation , is by generation conveyed into every man as the comes into the world , and is hence called by solomon , 20. chap. proverbs . 27. verse the spirit of man which is the candle of the lord , searching the inward parts of his belly ; and of the spirit of man the prophet 12. zach. 1. writeth thus , thus saith the lord which stretcheth forth the heavens , and layeth the foundation thereof , and formeth the spirit of man within him ; hence this law in every man as it is in every man , is that which god hath formed , & therefore of it the apostle truly and properly hath spoken , they do by nature the things contained in the law ; as being born of the seed and after the kind of man , they are naturally or by nature men , so being born of the seed of man they do naturally or by nature the things contained in the law , the work of the law being written in their hearts as they are men : hence this law or enlightning in every man as he comes into the world , being the formed spirit of man enlightned by him that made it , is not god that formed it , the word by which the world was made , as g. f. in that book above mentioned pag. 185. asserts ; neither is it the word manifest in flesh , as g. w. asserts , pag. 3. so what pag. 6. he would have to be right reason , in pag. 3. with him is , god manifest in flesh : neither is it the end of the law , the saviour , the mediator , the righteousness of god , the foundation of god , as g. f. in that book already named , pag. 9. 57. 102. 168. and 277. asserts ; for by these assertions , the creature is , and is worshipped instead of him , the creator , who is god blessed for ever : wherefore ( if it be not too late ) i would have these men consider the words of the lord spoken by esayas 50. 11. behold all ye that kindle a fire , that compass about your selves with sparks , walk in the light of your fire , and in the sparks that ye have kindled , this shall ye have of my hand , ye shall lie down in sorrow : and although by this law or enlighting in every man , he is capable to receive the glad tydings of the gospel when preached to him , through the promised seed of the woman , yet it is not he , the promised seed , neither is it the light of the gospel shining in our hearts by faith , as g. w. would have it to be pag. 6. neither is it christ within the hope of glory , nor the word of faith , nor the ingrafted word within that is able to save the soul ( though it be that which receives it , and where it abides when received ) though thou seems so to assert in thy book : yet neither thou , nor any of you have proved or can prove what you have so asserted by the scriptures of truth : and although by this law in every mans nature , the eternal power and god-head may be known by the things that are made , and equity and sobriety among men may be observed , yet the glorious gospel shining in our hearts by faith , is not thereby discerned , although g. w. pag. 6. so affirmeth of it , asserting as much as if , right reason in every man as becomes into the world by natural generation , discerneth the light of the glorious gospel ; which if so , why is the word of faith preached ? how comes faith by hearing ? and indeed to what end was the comforter , the spirit of truth promised , and sent to reveal this mistery ? and how is it foolishness to the wisdom and reason of the greeks ? but i find it not so asserted in the scriptures of truth of this law in every man as he comes into the world , that it discerneth or discovereth to man the purpose of grace that was in god before the world began ; preached to adam , foretold by the prophets , typified under the law , pointed out by john the fore-runner , whom last of all his apostles preached , as do all his ministers in all ages , proclaiming this message of gods love to the world , not that we loved god , but that he loved us , and sent his son to be a propitiation for our sins , that whosoever believeth in him should not perish but have everlasting life ; all in one joynt voice pointing to this jesus , the son of mary , this son of man , with an hosanna to this son of david , and to none before him , or to any ever since , behold the lamb of god that takes away the sins of the world ; a voice not heard among you of the man jesus christ , the son of the virgin mary , as now existing outwardly bodily , without us , but applyed by some among you to meekness , humility , and the like within you : therefore not the law in every man as he comes into the world ; but the law of the spirit of life in christ jesus shining in the hearts of believers manifests to them the saviour jesus , and salvation through faith in him ; that being graven in the heart of a man , as he is a man , this being revealed only by that spirit which the world never saw , nor can receive ; as the apostle plainly asserts 1 cor. 2. 9 , 10 , 14. and hence these laws are not therefore one and the same , because both of them are written in the heart , the one being within man , as he is a man , the other as he is a believer : and as these laws are different so the teachings of them differ ; hence the apostle saith doth not even nature it self teach , as being far below the teachings of the new covenant ; the teachings of this law in every man , either as in every man , or as outwardly administred , leading no farther then , as it was said of old , eye for eye , tooth for tooth , what you would not men should do unto you , that do ye not unto them ; but when he came who brought in a better covenant , a more glorious law , even that of the spirit of life in christ jesus , he preached a higher doctrine , but i say unto you love your enemies , bless them that curse you , do good to them that hate you ; a doctrine first preached by the prince of peace himself , which the philosophers were ignorant of , & the practice whereof these preachers among you of this law in every man to be christ , are yet to learn. now according to what i have thus in plainness asserted according to the scriptures , thy queries in the 15. pag. are thus answered . — 1. how could they do the things of the law but by the divine nature of ●f christ ? — the apostle answers thee , they did the things of the law by nature , the work of the law being written in their hearts . — 2. how could they be excused but by christ ? — the apostle answers thee , by doing by nature the things contained in the law , their conscience bearing witness , or their thoughts accusing or excusing one another . — 3. how could they be without excuse who disobeyed , if they had not a sufficient principle given to perform their obedience , which is christ only ? — i answer , consider some of thy dark confused doctrine ; in the 9. pag. thou asserts , — that the law or first covenant putteth man upon doing , without giving grace which is sufficient to make his works acceptable to god , and so man can give no perfect obedience to this law ; — in this question thou affirms the law by which the gentiles did by nature the thngs contained in the law to be a sufficient principle , given to perform obedience , because an insufficient principle had been a sufficient excuse : but to thy question i say , the work of the law written in their hearts was a sufficient principle to have shewed them the things contained in the law ; thus , that which may be known of god being manifest in them , god having thus shewed it to them , they are left without excuse ; and whereas thou sayest , that principle is only christ , that i deny , neither canst thou prove it by the scriptures ; but it is the work of the law written in their hearts . — 4. how did some of them perfect the law and were jews inwardly , if not by christ ? i answer , it is more then the apostle affirms , that any of these gentiles did perfect the law ; only , 2 rom. 26. he saith , if the circumcision keep the righteousness of the law : but however the apostle answers thy question , if the circumcision which is by nature fulfil the law , it is by doing by nature those things contained in the law , the work of the law being written in their hearts . — 5. how could they clearly see the invisible things of god , but by christ the son , seeing it is said , none knows the father , but the son and he to whom the son reveals him ? — the apostle answers thee , the invisible things of god are clearly seen by the things that he hath made ; that of god which is manifest in them , even the work of the law written in their hearts , gave them an eye to see his invisible power and god-head , to know god , and glorifie him as god. in the 16. page , thou sayst , — is there not a divine elect seed in the saints by which he is formed in them ? — but because here , and in other places thou speaks of a seed , christ within , that suffers under sin , and is to be raised , of a justification and righteousness in the elect seed , and that the first covenant and law comes before the seed be raised ; all which as new imagined notions , whereof ( as thou expresseth them ) there is no mention made in the scriptures of truth , i return back to thy self , and shall therefore plainly assert , what i find in this matter , in the holy scriptures : hence know that i do own , that there is an ingraffted word in the hearts of such , to whom the message of reconciliation with god , through the promised seed , being some way or other according to the good pleasure of god conveyed , have not put this word of god spoken to them , far from them , but have received it in an honest and good heart , keep it , and bring forth fruit with patience ; living and dying in the faith and hope of the resurrection of the dead unto everlasting life , through the man christ jesus , whom god also raised from the dead , the first that should rise ; as a living demonstration , to all beleevers in all generations , that he who was able to raise the man christ jesus from the dead , is also after their being dead , able to raise their mortal bodies , and fashion them like to his glorious body ; and that this word spoken to them , and received and planted in the hearts of beleevers , is the ingrafted word able to save the soul , and that it is , and is also called the seed of the kingdome , sown by the son of man , which in the children of faith , takes deep root downwards , and brings forth fruit upward in their lives and conversations , i acknowledge : but that the law or enlightning in every man as he comes into the world , is this ingrafted word ; or that this ingrafted word is in every man , as he by natural generation comes into the world , as a seed within him , that hath received redemption for him , i do deny as not according to the scriptures : as for those words , amos 2. 13. behold i am pressed under you as a cart is pressed ; it is such words as is spoken of god , gen. 6. 6. it repented the lord that he made man on the earth , and it grieved him at the heart : as god is in himself unchangeably the same , so this cannot be properly spoken of him ; neither is it thus to be understood , that god in those wicked men repented or was pressed down ; neither is it so expressed in scripture ; but god is said to be grieved for and pressed down under the abominations of the wicked , because when through his prophets and ministers he witnesseth against , and proclaims judgements because of , their abominations , the word of the lord through them being rejected , in them so sent forth by him , he is said to be grieved for and pressed down under their wickedness ; and this agreeth with the testimony of stephen 5. acts 51. 52. where their persecuting the prophets , their betraying and murthering the just one , and rejecting the testimony of his chosen witnesses , is called a resisting of the holy ghost : and for those expressions 6. heb. 6 of some crucifying to themselves the son of god afresh ; the apostle saith not , they that crucifie him in himself , but to themselves ; they who have been enlightned by the holy ghost , if such fall away , they crucifie the efficacy of his death to themselves , it is impossible to renew them again unto repentance , because rejecting him as the only propitiatory sacrifice for remission of sins , there remaines to them no more sacrifice for sin , and so no remission ; o consider this and fear , before it be too late . and concerning that word of faith in the heart , 10. rom the apostle tells us , it is the word of faith which we preach and what it is he tells in the 9. ver . if thou shalt confess with thy mouth the lord jesus and shalt believe in thine heart , that god hath raised him from the dead , thou shalt be saved : but that this law in every man as he comes into the world , is this word of faith , that i deny , and thou hast not proved it : for faith comes by hearing , not by natural generation . and further concerning the seed which is christ , the apostle 3 gal. 16. saith , to abraham and to his seed were the promises made ; he saith not to seeds as to many , but as of one , and to thy seed which is christ ; thus christ , as he is the seed of abraham is the one seed to whom the promise belongs ; what the promis was we have it in the 8. ver . in thee shall all the nations be blessed ; & in the 3. acts 25. peter mentions this promise as spoken of that jesus whom the jews delivered up in the presence of pilate , & not otherwise do i find in scripture , jesus christ called the seed to whom the promise belongs : and this unscriptural doctrine , the light in every man as he comes into world to be christ , a seed within , hath hatched among us of late these and such assertions from among you , the light the seed within is christ , then i am he that speaketh , then hosanna : the son is equal with the father , i witness the son in me , so i witness equality with the father : the light in me is christ , christ is the word by which the world was made , then , it was said of christ , that he was in the world , and the world was made by him , & the world knew him not , so it may be said of this prophet g. f. as is said by s. e. in his paper intituled , the quakers challenge , pag. 6. christ is the way , the truth , and the life , christ is in me , and must he not say where he is , i am the way , the truth , and the life : he that hath the same spirit that raised up jesus from the dead is equal with god : jesus christ the mystery passed before , the same spirit takes upon it the same seed where it is manifested : as is mentioned in the book intituled sauls errand to damascus , pag. 7. 8. which of all the saints of old ever so spoke or wrote : but herein among you are fulfilled the words of our lord ; saying , fals christs shall arise , and many shall say , i am christ . lastly , i do also acknowledge , that men and women who are of the faith of abraham , are called , and are the seed of abraham ; and thus they are the brethren and sisters of our lord , who that he might be their elder brother , a real man , took part of flesh and bloud , by being the one seed of abraham and david according to the flesh : and this agreeth with the whole tendency of the gospel , viz. that man , ( not only something in man ) fell from god through disobedience ; that men thus dead in sins and trespasses , who delighted in sin , needed redemption , not something in men that never consented to sin ; that the redeemer of man , was and also is a real man , not only something in man. thus having answered thy chief objections against my testimony , and by asserting the plain ' truth according to the scriptures , clearly manifested how far different from , and contrary uno● the foundation , the apostles and all the saints of old built upon , for salvation , that doctrine is which thou hast declared of , i find thee in the 15. pag. framing a pretence whereby thou mayest seem to go off with some credit , telling me — that i made a man of straw and then knocks him down , that my book is almost wholly spent in proving that which none of you deny , to wit , that christ is come in the flesh , suffered and died ; — but this is such a pitiful covering , that thou mayest be seen through it by the weakest discerning , as not able to deal with the strength of that which i have testified unto ; as indeed it is too hard for thee ; for as i have already told thy partner a. r. that was not any part of my work , no not in any part of all my book : but since thou seeks a hole to creep out at , i am willing to let thee go ; only in love to thee , i advise thee to search the scriptures ; for i find thee very ignorant of the truth as testified in them , and hence asserting new notions which thou hast received from other men , which tend to the darkning and denying of the joynt testimony of all the holy men of old to the true saviour , and to salvation through faith in him : and that thou mayest be delivered from this dangerous snare , and yet build up in thy self and others those truths which by this thy work thou hast opposed , and contradicted , is the hearty desire of thy friend . r. g. gawen lawrie . i am next to deal with thee , whom i also find joyned with the rest against my testimony : and i am to remember thee that thou hast thrust thy self among this company by communicating to others my private letter ( written to thee as my friend ) without my knowledge or consent , thence to bring forth in print what could be squeezed out of it to my disadvantage , tending ( as my words are forced to speak ) to no less ( as you say ) then an owning another mediatour or saviour , then jesus christ of nazareth ; but who or what that other saviour is , i am not told . but to let thee and others know that i am not ashamed of what i have written to thee ; and that i am able to free my self from that groundless aspersion through thee cast upon me , i have here set down what was most material in those objections thou didst send me in writing against my testimony with my answers thereunto : and let the impartial reader judge which of us either pleads for or against , jesus christ of nazareth , as being the true christ and our only saviour . in thy letter thou writes these words , — i find thy mind in this book abroad , gathering in the comprehension what thou fancies , and hast heard of others , so heaps up confusion and contradiction ; what will avail thee or me that we know abroad , of things done abroad ? nothing at all ; if ever thee or i come to know true peace , we must come to know the life that quickens ; it is not names nor things done without , but the life within that redeems , that purgeth , that sanctifies that quickens the soul to god ; — now consider what is testified by the prophets and apostles concerning the the man christ jesus without them , a name and thing abroad , concerning whom , and what he did for man-kind , thou sayest ( it being a name and thing done abroad ) redeems not the soul to god , avails nothing at all : while these saints of old prophesied of , pointed out , spoke of , and believed in him for redemption : they saw and believed , and left it upon record to us , and their report is true , that we also who have not seen might believe and be blessed : and in effect in that one word thouhast made the coming , death , sufferings and resurrection of the man christ , and that one sacrifice for the taking away of sin , as quite useless and unprofitable to us as to our redemption , justification , or salvation , as a name and thing done abroad , that avails nothing at all ; leaving out even the very parenthesis of thy partners , to wit , that christs sufferings and example had a tendency thereunto ; wherein thou hast outdone them all . another exception of thine was , in these words — so it is contrary to scripture to say christ came in the weakness of our flesh that came by sin , it is blasphemy to say , christ came in the weakness of our flesh . — my answer was , surely either passion hath blinded thee , or a cloud of thick darkness hath vailed thee ; how dare thou thus charge the apostles as blasphemers , who said of christ , he was made of a woman , made under the law , came in the likeness of sinful flesh , partaked of flesh and bloud , was hungry , weeped , was touched with the feeling of our infirmities , and gave up the ghost ▪ are not these weaknesses of our flesh , and i may add , such as came by sin too ? another charge was , that i write of the child born according to the flesh ( to wit , of jesus christ the son of mary ) — there should be no end of his government ; contrary to the scripture that saith , he suffered death and continued not many years upon earth : — my answer was , i assert according to the scriptures , that the son that was conceived in the womb of , & broughtforth by mary , he shall reign over the house of jacob for ever , and of his kingdom there shall be no end ; and doth it in thy understanding make void his government , because he suffered death ? tell plainly , did the grave hold him ? did his flesh see corruption ? did he not rise from the dead ? and if so , art thou not in union with those who gave money to the souldiers to hire them to say , that his disciples came by night and stole him away ? another charge was — that i assert out of the natural seed of david is the saviour , which is blasphemy , contray to the scriptures , which say he was without beginning and end of dayes , and who could tell his generation , which it seems thou seeks to count . my answer was , that out of the man davids seed god hath according to his promise raised unto . israel a saviour jesus ; and is this blasphemy with thee ? then surely the apostles were blasphemers : and if i did count his generation , so did matthew and luke . now in answer to that part of my letter published by thee , i do asert again that in those scriptures mentioned by thee , it is not said who the true christ was or is , but what and how he is in believers ; as thus , if christ be in you , he that hath the son hath life , greater is he that is in you , &c. the question still remains , who is he that is thus in us , and how is he in us ? thou sayest — it is thy mistake to say that christ in believers is but the operation of his spirit in us , not he the operator , — i answer , tell plainly , is the anointing in us as in us , he the anointed one ? are the motions of his spirit as in us , he the mover ? are the gifts and graces of the spirit in us , he the giver of them ? i own that the man christ jesns of nazareth is the operator and author of faith in us , but are faith , hope , meekness , &c. as they are in us , he the son of man , the author of them ? how darkly dost thou write of these things ? not according to the holy scriptures , though agreeing with the doctrine of w. b. a teacher among yon , in his book intituled , from the spirit of truth to all persecuting enemies , 39. pag. saying — humility meekness in the heart of gods child is a mediatour to asswage and stop the wrathful anger which lieth in the enmity-seed , and it is the lamb of god in whom he is well-pleased , that takes away the sin , to whom the soul is to hearken , as a true prophet , guide , and saviour : and this is like the doctrine asserted by g. f. in his book already mentioned , p. 257. in these words ; — that which humbles people which brings down sin , is the humility which bears the sin and iniquity , which is christ : — is there in the whole scriptures any mention made of such doctrine ? nay verily , it is quite another , and indeed a plain denying of the testimony of the prophets and apostles joyntly testifying to the man jesus of nazareth , as the only lamb of god that takes away the sins of the world , who his own self bare our sins in his own body on the tree ; and there is not another man , name or thing ever in scripture , called the lamb of god which takes away sin , but he , the man christ : the very mentioning these things , is enough to refute them among such , with whom the scriptures have any credit . i wish for thy own sake thou hadst not joyned with these men against my testimony , nor after this manner against thy old friend . r. g. george white-head . thou art the last man i meet with of this company , who have joyned your selves together against my testimony : and thy part in this matter is that of a clamorous woman , having only brought forth a meer libel stuffed with a parcel of scurrilous expressions , which i pass by as not fit to be repeated among sober persons ; however it sufficiently manifests whose off-spring thou art , and whence thy work is . but to give the reader some account of thy spirit by thy work , let this be considered : i find thee very forward in fashioning my words at thy pleasure , to make them appear contradictions , which are really no further so , then as snch as thy self might reckon the scriptures of truth to be : but consider thy own words in a book printed 1669 , intituled , christ ascended above the clouds , in the preface ( being an answer to one j. n. ) — the main subject of this j. n. in his book is to prove the light in every man not to be christ ; which he should not need to have done until it had been so affirmed by us ; for though we do affirm a spiritual divine light of god and his son to be in every man , yet it is not our principle to say christ is in every man , or that every man hath the son : now read over thy words , p. 16. of thy part speaking thus of me — let the impartial reader judge of r. g. his confusion and ignorance , not owning the light that lightens every man to be christ ; or the son of god , contrary to the scriptures ; o strange ! be ashamed ; was it never affirmed before the year 1669 , by any of the ministry among the quakers , that the light in every man is christ , that christ is in every man : if this man honestly intends what he hath asserted , without any mental reservation , wherewith at his pleasure to twist his words , meaning another thing then plainly he expresseth , then surely , i suppose there may be so much honesty in g. f. to rebuke him openly , and bring him to a publick confession before him ; thereby at least to vindicate his own book already mentioned printed 1659 ; wherein it is often affirmed by him , that the light in every man is christ , and wherein he pleads , that christ is in every man : see pag. 9. 10 , 19 , 20. and many other places through that great book : now which of these ministers , speaking so contrary to one another , shall the people called quakers ( who depend upon such teachers ) believe ? verily it is high time for such among them , who have known any thing of the teachings of the spirit of jesus to cease from these men , and to deliver themselves from being thus imposed upon ; however these assertions of g. w. compared together sufficiently manifests his self-contradictions , to such as are not willing to be deluded by him ; for if the quakers will believe g. w. it is not their principle in the year 1669 , to say , christ is in every man ; but if they will believe g. f. it was their principle 10. years before ; and if they will believe the same g. w. in the year 1670 , then they must condemn r. g. as anti-christian and ignorant , because denying the light in every man to be christ , or christ to be in every man. next let it be further considered ( to manifest thy spirit by thy work , ) that in my testimony i metioned two gospel-misteries declared of in the scriptures , both joyntly concurring as necessary to us , yet in their order ; and that it was the work of the enemy in his instruments to divide them , and set them as opposites each to other , thence to render them as contradictory ; now this is really the greatest part of thy work , quarrelling and fighting against the works wrought for us by the man christ jesus in his crucified body , as erroneous and contradictory to the works he worketh in us by his spirit : hence what spirit drives thee is plainly manifest . but let it be considered what it is i have asserted , against which thou so much clamours ; i have testified in the apostles express words that the man jesus christ of nazareth , even that same jesus whom the jews crucified , him god hath raised from the dead , and he is both lord and christ : if this be so , why art thou angry ? if it be false , tell us plainly : thy quarrel against what i have asserted is manifest , first in the 13. pag. in these words — for whom doth r. g. reckon , hath this god-man , as he calls him , or god in christ in vnion , wrought and compleated and purchased all , &c. — an expression fitter at constantinople then at london ; however hence it is manifest that with thee , jesus christ of nazareth is god-man as r. g. calls him ; not as g. w. esteems him : but thou art reproved by our lord who said of himself , who was but one person , these ( may be contradictions to thee , if thou durst say so ) seeming contrary expressions , and yet in both he spoke the very truth , i and the father am one , yet the father is greater then i : thus plainly he is both god and man , in one undivided person . next turn to the 16. pag. where repeating some of my words by which i proved the true christ to have been and still to be a man , not the word only , but the word made flesh , jesus christ the son of mary ; to this thou answers in these words — note his errour in denying the light to be christ , and so opposing christs divinity ; — mark thy words , if because of my asserting the true christ to have been and to be a man , even then when i also asserted his being god , be with thee an opposing of christs divinity , as thou sayest it is , then with thee the true christ was not , is not a man : wherein thou art led by the spirit and wisdom of the greeks , who esteemed the preaching of remidion of sins , and the resurrection of the dead through the man christ jesus whom the jews crucified , as foolishness : but art reproved by our lord himself , math. 24. 30. testifying thus of himself , and they shall see the son of man coming in the clouds of heaven with power and great glory : and art contrary to the apostles , who testified of the true christ both to jews and gentiles , even after his being ascended and glorified , that he was and is a man ; as is mentioned in several places of the acts ; adding 10. acts 43. that to him give all the prophets witness , that through his name whosoever believeth in him , shall receive remission of sins . again turn to the 7. p. where thou expressest thy self in these words , — nor was the son of god and his light to be under such a limitation either as to time or place ( to wit , in the womb of the virgin mary ) as a finite creature ; for his out-goings were of old from everlasting : — mark thy words , if that holything conceived of the holy ghost , and born of mary , is not , was not therefore the son of god whose out-goings were from everlasting , because ( as thou words it ) he was under a limitation as to time and place in the womb of the virgin mary , then plainly with thee the man jesus christ of nazareth , who was that son of the virgin mary , was not , is not the son of god : whereby ( as in so many words ) thou hast given the angel gabriel the lye , luke 26. 35 , who being sent of god to the virgin mary , said , that holy thing that shall be born of thee , shall be called the son of god : thus thou art in union with these jews of old , who reckoned him but a meer man , the carpenters son , john 10. 33. for a good work we stone thee not , but for blasphemy , and because that being a man [ mark thy own very spirit ] thou makest thyself god ; therefore i do reprove thee in those very words our lord reproved these unbelievers of old . 36. ver . say ye of him whom the father hath sanctified , and sent into the world , thou blasphemest , because i said , i am the son of god. next let thy cavils and exceptions against the works wrought for us by the man christ jesus , be a little examined . in the 1. p. thou argues thus , how is sin finished without man , while no good is wrought within him ? seeing christ works all things in us by his spirit , how is all things finished without them , before any good wrought in them ? — i answer , all things relating to the one propitiatory sacrifice of the body of christ once offered for the sins of the whole world , as an attonement of his own bloud to be received and believed in for remission of sins as the ground of our hope of the resurrection of the dead unto life eternal , are finished : all things relating to our receiving that attonement , and making that blessed work , so already finished by him without us for us , effectual within us , are wrought and to be wrought not at once , but by degrees , by the workings of his spirit within us , untill mortality be swallowed up of life . by what i have already written in answer to g. k. i have sufficiently vindicated these truths testified unto by me , from the cavils of this man , according to the scriptures ; who either ignorantly or wilfully jumbles these things confusedly together , not dividing the word of truth aright ; and hence it is that he reckons it erroneous in me , and a contradicting , opposing and invalidating the inward operations of the spirit of god within ( which is falsly charged upon me ) to assert of the messias , the man christ jesus of nazareth , that he finished transgression , made an end of sin , brought in everlasting righteousness , fulfilled the law , abolished condemnation , curss and death , condemned sin in the flesh , took part of our flesh , and in it destroyed death , and him that had the power of death , abolished in his flesh the enmity , so making peace , that he might reconcile both unto god in one body by the cross ; and all this for sinners , ungodly , unjust , enemies , even while enemies , so no good wrought in them by any light or spirit whatsoever , so as to have purchased or perfected that blessed work : all which and much more being the express testimony of the prophets and apostles , concerning him and the work effected by him for sinners thou g. w. art justly reproved by them , as having manifested thy self a plain denier of them ; and thy work is seen in the light of christ jesus , and by it , the spirit that leads thee ; so that these scripture words thou steals out of the writings of the apostles cannot cover thee from being discerned , while thou dost not plainly and honestly mention , what is intended by them ; writing ( as thy manner is in thy works ) darkly and confusedly , thereby the more easily to deceive : and this is so plain in all this thy work , that to mention it in every place , would prove tedious : i would therefore only have the reader consider thy words in the 12. p. thus — god sent his son to save man from sin and death , whose sufferings , sacrifice , mediation , intercession and offices ( with the blessed effects thereof within ) we own and witness according to the scriptures of truth as inwardly revealed : — i own and acknowledge that the blessed effects of christs sufferings sacrifice and offices are to be witnessed within , as inwardly revealed : but how confusedly dost thou write ? if what is inwardly revealed within us , be the effects of the death , sufferings , sacrifice , mediation , intercession and offices of the son of god , then there is a cause of those effects , as previous and antecedent to them , to wit , his sufferings and sacrifice , which is therefore necessarily finished , perfected and accomplished by him for us , without us , in his crucified body , before the effects thereof could be witnessed or revealed in us : and this is that which i plead for , and thou hast opposed ; as do also thy partners ; speaking other whiles of an attonement , a sacrifice , a mediation to be done by christ within us for us ; and at another time speaking of the blessed effects of them to be witnessed within ; and therefore only mentioning these words of the prophets and apostles to catch simple souls thereby , among a people where the scriptures have had , and have some credit ; while you really speak another doctrine then that testified unto by those holy men of old , by these and such expressions , but were you to preach among a people to whom the report of the man christ jesus , the son of god , his sufferings and sacrifice is not conveyed , would it be accounted necessary by you to preach remission and forgiveness of sins through that man , and that one sacrifice of his crucified body ; and the hope of the resurrection from the dead unto eternal life through faith in that man , even the same jesus whom the jews crucified , and whom god raised from the dead , and that he is both lord and chrst , and that there is no other saviour , and no other salvation , but through faith in that man , and no other ground of hope or confidence of ever being saved , but through that sacrifice already offered up , and that perfect obedience by him already performed to the will of the father ? what you would preach to such is manifest by your doctrine , and by such like words from among you , that you would preach to the indians , nothing but what they knew already : however , to him the man christ jesus the apostles testified , as saviour , and through him they preached remission of sins , and the resurrection of the dead , to the unbelieving greeks , with whom the testimony of moses and the prophets had no credit ; and so they preached to them what they knew not before , strange ( gods say ) they , one jesus that was dead , whom they preached to be alive , and remission of sins & the resurrection of the dead through faith in him ; may we know ( say they ) what this new doctrine thou preachest is ? in the 18. pag. thou expressest thy self thus , — this man thinks that he is gotten beyond reason in his paradoxes ; every rational man may see his darkness herein , to conclude , the believer in warfare , and imperfections in the body , and in victory in perfection in christ , which is all one as to say , he is in christ and out of christ , perfect and imperfect at the same instant . — i answer , there are scripture paradoxes relating to the mystery of the gospel , which mans wisdom and reason which is foolishness with god , cannot comprehend ; hence to the wise greeks , philosophers and stoicks , the preaching of jesus and the resurrection from the dead , and of the day in which god will judge the world by that man , whereof he hath given assurance unto all men in that he hath raised him from the dead , i say , this doctrine those wise rational men counted paradoxes gotten beyond reason ; saying of paul , what will this babler say ? he sets forth strange gods ; because he preached to them jesus and the resurrection . but i do acknowledge that among those paradoxes , this is one ; a believer lives at one and the same time in a twofold state : by faith he is a man in christ jesus , in him he is compleat , while according to sense , he is a man in the flesh , subject to infirmities and death ; in the body he hath a law of sin , in the lord he hath put it off ; as he walks by faith he is in rest , victory and perfection ; as he walks by sight he is in labours , warfare and imperfections : hence the apostle testifieth 8 rom. 23. we who have received the fruits of the spirit , even we our selves groan within ourselves , waiting for the redemption of our body ; for we are saved by hope ; but hope that is seen is not hope ; for what a man sees , why doth he yet hope for ? but if we hope for that we see not , then do we with patience wait for it ; likewise , the spirit also helpeth our infirmities : hence also faith is the substance of things hoped for , the evidence of things not seen ; thus the believer is in a state of hope and faith , having received but the earnest of the inheritance , not the full fruition , not as if already perfected , is daily pressing forward to that which is before , in groans , and infirmities in the body , waiting the redemption thereof ; to which if this man hath already attained , the end of faith and hope , and so the resurrection of the dead , where they are as the angels , neither marrying nor giving in marriage ; why is he then like unto us mortals , marrying , and giving in marriage , eating , and drinking , and not above sickness and death ? but these presumptuous spirits that dare thus intrude into things they have not seen , not holding the head , so boasting of things above their measure , are reproved by the wise solomon 30. prov. 12 there is a generation that are pure in their own eyes , and yet is not washed from their filthiness : whilst thou pleads for a being perfected in the self , hadst thou not been a servant to corruption , thou hadst not brought forth such a piece of work . in the 10. pag. thou writes thus — thus for r. g. hath shewn himself one while like a quaker ( so called ) having gotten many of their words , another while like a presbyterian or independent . in answer to this i am to let thee know , that even in that wherein thou acknowledges i have shown my self like a quaker , i have therein testified to what partly and in my measure i received of the lord , and witnessed through and under the ministry of those thou calls presbyterian or independent . and whereas thou reproachest other persons whom thou names in that 10. p. as apostates , in departing from your company ; that charge cannot be fastned upon them , while they departed from among you , because they saw and knew that you were departed from the faith as it was once delivered to the saints ; are the protestants really apostates in departing from the papists , whom they saw and knew to be departed from the doctrine of the apostles , though the papists clamoured after them as apostates ? no more are they such in departing from you upon this account . as for my self , notwithstanding of all that i have met with from among you ( not fit to be mentioned among sober men ) i am not therefore ashamed in that i have owned and confessed , the son of man before men ; knowing that as those of old who believed not in him , reproached him , with his trade , a carpenter , with his countrey , a galelean ; with his doctrine , a blasphemer , with his company , a companion of publicans and sinners ; so they of his houshold can look for no less from you now , who oppose a testimony both to his person and doctrine ; who while you disown and reject such as have testified unto him for their testimonies sake , you manifest your selves to be acting over again what was done of old in the like case , 9. john 22. for the jews had agreed already that if any man did confess that he was christ , he should be put out of the synagogue . r. g. the conclvsion . thus having answered those objections , and taken off that disguise of confusion and contradiction that these four men have brought against my testimony to the true saviour ; what i therein asserted , to wit , that the man christ jesus of nazareth , is the true christ , and our only saviour ; and that he hath by his intire obedience to his fathers will in his own crucified body , by that one sacrifice thereof , once offered for sins , as the only propitiation and attonement whom god set forth , already purchased redemption , righteousness and justification with god for sinners ; to be revealed by his spirit within , where by the effect and benefit thereof is witnessed , known and felt within , by all such to whom this word of reconciliation being preached , through faith in him receive that attonement , so already done and perfected , as the ground of their faith and hope , for the remission of their sins , and of eternal life by the resurrection of the dead : i say this blessed truth published by the apostles , & testified unto by me , stands above all the weapons and darts , cavils and exceptions , formed , shot and objected again it , as the truth , against which , neither devils nor men , principalities nor powers of darkness shall ever prevail . wherefore i would have you who have thus hastily thrust your selves forth against my testimony , ( if yet you may be in all meekness and love advised , and that you reckon it not below you , a poor begarly , carnal thing ) re-examine this your work by the scriptures of truth ; for know you assuredly , that whosoever believes not the record that god hath given of his son , hath made god a lyar : and this is the record that john who was sent of god to point him out , did bear of him , 1. john 19. &c. he confessed , i am not be , the christ , but seeing jesus coming unto him ( mark that , not meekness , humility , a light or manifestation of christ in himself as in him ) said behold the lamb of god which takes away the sin of the world ; this is he of whom i said after me cometh a man ( mark that , the lamb of god pointed out by john , which takes away the sin of the world , was and is a man. ) which is preferred before me ; he that sent me to baptize , said unto me , upon whom thou shall see the spirit descending , the same is he ; and this was an outward seeing ( with his bodily eyes ) of the spirit , in the form of a dove descending and remaining on the man christ jesus : and i saw ( saith john ) and bare record , that this is the son of god : and this is he whom the apostles saw after his being risen from the dead , and of whom they all testified , and believed in , as the true christ , mans only true saviour and mediator , whom god sent forth to be a propitiation for our sins , and to be the saviour of the world ; and this is the will of god , that we should believe in him whom he hath thus sent into the world ; and this is he , the son of david , the son of man , the only begotten son of god , to whom i have testified , as the true christ , wherein you have taken upon you to oppose me ; whom nevertheless i do beseech and intreat , to consider seriously ( for this is a weighty matter , in respect of him , the son of man , the man christ jesus , a testimony unto whom as saviour you have dared to oppose ) the words of our lord , 8. john 14. ( if his words , who spoke as never man spake hath any weight with you ) if you will not believe that i am be , you shall die in your sins . however , if notwithstanding of this my labour of love in setting your work before you , that if it it were possible you might repent of this your joynt enterprize against the person of the lord jesus christ , you shall still continue your opposition against him , and his blessed gospel preached by his holy apostles , and left by them to us upon record in the scriptures of truth , and testified unto by me , and shall cast up more reproach against me for the truth sake , i can and do in my heart say , the lord lay it not to your charge ; only let me also tell you , your labour will be but in vain : read 4. acts 25. compared with the 2. psal . why do the heathen rage , and the people imagine vain things , against the lord and his christ ? for of a truth against the holy child jesus whom god anointed , both herod and pontius pilate , with the gentiles and people of israel were gathered together ; but the lord hath set his king upon the holy hill of sion , and hath declared his decree , and hath said unto him ( as never before nor ever since to or of any man ) thou art my son , this day have i begotten thee . that i may finish this discourse i shall only leave these two considerations with the reader , as being what i intended in my testimony . first , cheat not thy own soul by professing in words the prophets and apostles testimony to the man christ jesus , as the true christ , and our only saviour , and to redemption through his bloud , while thou art not in any measure a partaker of that living faith , and lively hope , these holy men lived and dyed in : an historical bare assent to those truths , with an hypocritical extolling of the person of christ in his sufferings , mediation , and offices , as personally without thee , will not avail thee , in the day of the appearance of the son of man , while thou hast not through a living saith ( being thereby ingrafted in him the true vine ) a real , substantial evidence within thy self , that thou art in some measure a partaker of his divine nature , by the workings of the spirit of god within thee ; which whilst thou slights and rejects , notwithstanding of thy pretences to his death and sufferings , redemption and righteousness , thou wilt find it verified on thee , that the hope of the hypocrite shall perish . secondly , whatsoever spirit in or through any man ( though even an angel from heaven ) shall point you , to any other name or thing , within or without , then to him the man christ jesus even that same jesus whom the jews crucified , to be he the lords christ our only saviour ; or shall preach an obedience to be done and performed in our bodies , or by the spirit of god within us , as a ransome , a sacrifice , an attonement and bloud of the cross , to be offered up to god for our sins , through which redemption is to be purchased , reconcilation made with god , the law fulfilled , the curse and condemnation thereof taken away , and justification for remission of sins procured as the ground , bottom and cause of our faith hope & confidence in god for salvation and eternal life , i say believe him not : for this spirit is no other then a denyer of the true christ , and of redemption through faith in him ; setting up another christ ▪ another mediatour , then him the man christ jesus , whom the holy men of old believed in ; and another attonement , propitiation and bloud , than that one sacrifice of his crucified body and the bloud of his cross testified of in the scriptures ; as already offered up for sins once for all ; preaching him in and through all these only as an example , and as a good man dying without cause by the hands of wicked men ; that we following him ( the light in our consciences ) in all his righteousness , might also come to god , as he did , to wit , by an obedience of works , that is to say , without a mediatour : the dreadful consequence of which doctrine i tremble to think on . i shall leave these scriptures to be weighed and examined by such as are intangled in this snare , if their authority have any room in them , 1 gal. 6. 7 , 8. 9. i marvell that you are so soon removed from him that called you into the grace of christ , unto another gospel , which is not another ; but there be some that trouble you , and would pervert the gospel of christ . but though we , or an angel from heaven , preach any other gospel then that which we have preached unto you ; then that ye have received , let him be accursed . and this is the gospel they preached , rom. 5. 15 , 19. as by one mans disobedience many were made sinners , so by the obedience of one man christ jesus ▪ shall many be made righteous , 1 cor. 15. 21 , for since by man came death , by man also came the resurrection of the dead . finis . christ ascended above the clouds his [brace] divinity--light in man, his being [brace] the word in saints the only way and rule [brace] vindicated [brace] from the cloudy, erroneous, heretical, and blasphemous conceits of john newman and his brethren : and the only rule of faith demonstrated for the general information of professours (and people) of all sorts, and the said j.n. his book stiled the light within &c. (with his manifest contradictions) both scripturally, historically, and rationally examined / by a servant of christ, g. whitehead. whitehead, george, 1636?-1723. 1669 approx. 157 kb of xml-encoded text transcribed from 36 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a65849 wing w1904 estc r38309 17291019 ocm 17291019 106341 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a65849) transcribed from: (early english books online ; image set 106341) images scanned from microfilm: (early english books, 1641-1700 ; 1163:5) christ ascended above the clouds his [brace] divinity--light in man, his being [brace] the word in saints the only way and rule [brace] vindicated [brace] from the cloudy, erroneous, heretical, and blasphemous conceits of john newman and his brethren : and the only rule of faith demonstrated for the general information of professours (and people) of all sorts, and the said j.n. his book stiled the light within &c. (with his manifest contradictions) both scripturally, historically, and rationally examined / by a servant of christ, g. whitehead. whitehead, george, 1636?-1723. 71 p. [s.n.], london printed : 1669. errata: p. 71. imperfect: cropped, stained, with print show-through and loss of print. reproduction of original in the union theological seminary library, new york. includes bibliographical references. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng newman, john, 17th cent. -light within. jesus christ -divinity. society of friends -doctrines. 2004-11 tcp assigned for keying and markup 2004-12 spi global keyed and coded from proquest page images 2005-01 rachel losh sampled and proofread 2005-01 rachel losh text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion christ ascended above the clouds . his divinity — vindicated from the cloudy , erroneous , heretical , and blasphemous conceits of john newman , and his brethren . his light in man vindicated from the cloudy , erroneous , heretical , and blasphemous conceits of john newman , and his brethren . his being the word vindicated from the cloudy , erroneous , heretical , and blasphemous conceits of john newman , and his brethren . his being in saints vindicated from the cloudy , erroneous , heretical , and blasphemous conceits of john newman , and his brethren . his being the only way and rule , vindicated from the cloudy , erroneous , heretical , and blasphemous conceits of john newman , and his brethren . and the only rule of faith demonstrated , for the general information of professours ( and people ) of all sorts . and the said j. n. his book stiled , the light within , &c. ( with his manifest contradictions ) both scripturally , historically , and rationally examined . by a servant of christ , g. whitehead . out of thine own mouth will i judge thee . luke 19.22 . his mischief shall return upon his own head . psal. 7.16 . behold , they belch out , &c. psal. 59.7 . the mouth of them that speak lyes shall be stopped . psal. 63.11 . let them be confounded , &c. psal. 129.5 . london , printed in the year , 1669. the preface to the unprejudiced reader . it is real love and zeal for god's living truth and people , which constrains me thus to appear in these controversies , against such inveterate scornful spirits and antichristian principles , as tend to invalidate and make void the very life of christianity and power of godliness , by their slighting and reviling the light within , professed by us the reproached people called quakers : which light , being the very principle which vvould direct the mind to god and christ , by whom it is given . reader , such occasions of publick contest are not of our seeking , nor is it desirable to us , thus to appear against any people professing religion ( called sectaries ) but it hath been some few angry men called baptists , and some other professors partly of their faith , who have publickly both in preaching and print given us such occasions , by their implacable enmity vented against us and the truth professed by us , as also by their dis-ingenuous , false , and injurious dealing with us and our principles , by mistaking and perverting of them in many things , making themselves matter and work to make war with us , as this john n●wman hath in several things , which he hath forged against us as our principles , which are none of ours . but its prejudice and pride makes such blind men presumptuous . reader , we find no new thing , nor any more profundity brought forth , by these prejudiced baptists against us , than the persecuting hireling priests did nigh twenty yea●s ago , in their railing pamphlets , and pulpits ; one main subject of this john newmans , in his book , is to prove the light in every man , not to be christ ; which he should not need to have done , until it had been so affirmed by us ; for though we do affirm a spiritual divine light of god , and of his son , to be in every man , yet it is not our principle to say that christ is in every man , or that every man hath the son ; but a measure of his light , grace , or heavenly gift in all , which would lead out of darkness , and give the knowledge of god's glory in the face of christ , and so reveal the son of god within , whom he that hath , hath the father also . but this j. n. his enmity against the light within hath led him so far besides any true sense of god , or reverence to his gift , as to call it but a feigned light within , ( though he hath neither demonstrated what the light within is in its self , nor shewn any reason against it ) and also to endeavour to exclude both god and christ out of all his people , endeavouring to perswade us , that neither god nor christ can be in any man , contrary to the manifest testimonies of both the holy prophets and apostles . reader , in moderation peruse what follows , and let the truth and its light within ( not prejudice and darkness j●dge concerning these matters which are principal things in controversie between us called quakers , and the baptists , with other professors of th● same spirit ) and here thou mayst see the controversie is about the word ; 2dly about the only rule of life ; 3dly , about jesus christ ; 4thly , and about the scriptures , whether they be properly to be called the word , the foundation and only rule of life for all men ( as j. n. asserts of them ) or jesus christ his spirit within to be the only way and rule , yea or nay . these controversies are scripturally and rationally discussed in the sequel . the principal passages of this john newmans book against our principle , are in the same book contradicted , and plainly confuted by himself , and his chief principles and contradictions are herein laid down , as collected out of his own book and briefly noted . reader , it may seem very wonderful to thee , that any men should have the confidence to undertake to confute others , when they can write very few pages without contradicting and confuting themselves , and thereby manifesting their own folly , distraction , and confusion , as this j. n. hath done against us , as much as ever i knew any of our opposers do : what reason can any have to follow or depend on such who have neither soundness , stability , nor consistancy in their own principles , let the moderate and rational reader judge . this j. n. had been answered , when his book was newly published , but that we had several more noted an●agonists to deal withal , wherefore i waved his book , and did not take time so much as to read it over till very lately , being desired by some friends , a little to take notice of it ; we have a large answer to part of it by another friend , which is laid by till the rest of his books be published . reader , i have waved much falshood and nonsence , and many tautological impertinencies in j. n.'s book , as not willing further to obtrude upon thy patience therewith ; also thou mayst take notice that divers of the subjects here treated on , ( as that about the light within , and the scriptures , with other matters of controversie ) are more fully discussed and resolved in our dear friend samuel fisher's book , entituled , rusticus ad academicos , in answer to john owen , tho. danson , john tombs , and rich. baxter , wherein presbyterians , independants , and baptists are concerned , though none of them could ever reply to it , but it lyes upon their heads , not answered by them until this day : also several considerable books besides , have divers of us writ , in answer to many peevish reviling pieces of the baptists , which they never yet replyed to ; but the truth is and will be over their heads , and over those envious spirits among them . moreover , the contradictions of some principal baptists , and others ( about their assertion of the scriptures being the only rule ) [ in two late discourses in london ] may be taken notice of in the sequel . — as also here is finally a bill of excommunication given forth by divers of the principal baptists about bow , against one that forsook them and their dead wayes ; wherein the reader may also take notice of their envy and falshood . london , the 12th month , 1669. christ ascended above the clouds , &c. john newman's instance to prove the scriptures the word , isa. 28.9 , 10 , 11 , 12 , 13. the word of the lord was to this people , precept upon precept , &c. pag. 6. answ. [ scriptures ] signifie writings , and not the word ; neither doth this instance prove them to be the word , for the prophets of god ( who speak as the holy spirit moved them ) did both inwardly receive and speak forth precept upon precept , here a little , and there a little , from the immediate spi●it and power of god , as immediatly taught by him , which is before and above the scriptures thereof , which no where ●ffirm themselves ( being the writings in an abstract sense ) to b● the word . also preaching jesus christ the word , and the scriptures a●e two things ; the one being in a living power and voice , and the other in written characters . moreover , the lord sendeth out his word , and melteth the snow , the hoar-frost , and ice , psal. 147.18 . surely this word is not the scriptures . j.n. there are a people labour to blind this truth , by affirming , that christ is the word , not the scriptures , for they say the scriptures are the sayings or words of god , pag. 13. answ. to affirm christ to be the word and not the writings , but that in them are the words or sayings of god , words of his covenant , &c. or that they contain a declaration of god and christ , is no blinding of truth , but what is ●ffi●med in , and by the scriptures themselves , and the word of the lord came to the prophets before they spake forth or writ the words ; see jer. 1.1 , 2. the words of jeremiah , to whom the word of the lord came . j. n's instance from mark 4.14 . what word was this that the devil taketh out of mens hearts ? none will think it christ , but the scriptures of the new testament , pag. 17. answ. the seed sown in the heart by the son of man , hath virtue and life in it , in the very being of it , for rooting , growth , and increase of fruit , which is more than the writings which no where in scripture are called the seed , and can he say the son of man did sow some scriptures in the high-wayes which the devil took ? also many retain scripture in the profession of it , who notwithstanding are but as the high-way ground unfruitful , in whom the seed of life doth not take root , so that the devil doth not steal away the scriptures or bible from them , not properly christ out of their hearts ; but he steals away their hearts and minds , blinding them from the sense and sight of the vertue , life , and light of the seed , or word of life withi● . j. n. the word of god grew and multiplied , acts 19.20 . cannot be understood of christ , a multiplication of christ , p. 17 , 18. answ. can he then think that bibles grew and multiplied ? surely the word had life and heavenly virtue in it , that was capable of growth , and its multiplying was both in the increase of gifts , and adding to the number of them who received it ; and though christ be but one , yet his life , his living word , and gifts , both grow and increase where he is received . j.n. christ cannot be the word , because christians may and ought to receive his word into their hearts . christ is not received into the hearts of men , nor in person dwell in their hearts , p. 21. answ. how grosly erroniously and irrationally hath he asserted and reasoned that christ cannot be the word , because the word is received into the hearts ; and how contrary to plain scripture to say , christ is not received into the hearts , see 2 cor. 13.5 . rom. 8.10 . col. 1.27 . christ in you except you be reprobates ; christ in you the hope of glory , &c. but that christ in person doth not dwell in the hearts , who ever affirmed that he doth ? j. n's instance from luke 11.28 . blessed are they that hear the word of god and keep it . none that will mak● use of reason , can believe that christ did intend that christians should keep himself , for every christian is kept 〈◊〉 and christ , 1 pet. 1.5 . p. 15. answ. though christians be kept by god and christ , it s through faith and obedience in the light , whereby they continue in both , and retain god in their knowledge , holding the head which is christ , and holding fast the faithful word , keeping the word of his patience , such keep the truth : all which amounts to the same , or is equivolent with keeping christ , the word , the truth , the life , wherein is the patience of god , and faith of the elect exercised against all temptations and tryals , which are not overcome by the writings without , whic● cannot truly be called the word of his patience as j. n. doth without distinction , when they express words of his wrath , judgment , and displeasure against sin and wickedness ; but the word of faith , life , and patience in the soul , immediately expresseth the love and patience of god and christ unto it , to a●m it in times of afflictions and tryals ; and this we are to keep . for many both profess and keep scriptures or bibles , who are out of the patience of c●rist . and now i query , what reason is it this opposer would have us make use of , and what is the ground of it in man ? for he speaks of carnal reason which cannot re●ch god , and also a reason to be made use of , pag. 64. surely we cannot look on him to be such a mast●r of reason , as infallibly to distinguish , how highly soever he thinks of himself , whilst he denies and opposeth the light within , as being but a feigned light ! john n●wman , where 's thy reason , and what and w●ence is it ? we must not take thy carnal , dark , and prejudiced conception for reason ; nor be swayed thereby when thou art ignorant of the very grounds and principles of true reason , and so much opposest plain scripture , which hypocritically thou pretendest for thy only rule . j.n. to deny the scriptures to be the word of god , is to deny the very fountain and well-spring of comforts * to the soul in affliction , which is brought out of the promises in the scriptures to the soul by the spirit through faith , p. 44. answ. how grosly erroneous is it to deem the scriptures the very fountain and well-spring of comforts ; and to say , that the spirit brings the comforts from thence to the soul ; whereas god is the fountain , which to say of the writings , is all one , and as blasphemous as to say they are god , as some of the ranters have said ; & as once one of them affirmed to me , at emnith , near wisbitch , that the bible which i had in my hand was god ; but he quickly after came to be distracted . — 2dly , the spirit and gift of christ , is as a well of living water in true believers , and it is the spirit of promise the comforter , having the life of all gods promises and truth of scriptures in it self from god the fountain ; and this spirit is infinite , and so not ●ontained in the scriptures , though it contains the truths that are in the scriptures of truth ▪ for they came from the spirit ; and it opens the understanding in the scriptures as it 's waited in . j.n. — his sad consequences ( which he thinks do follow the denying the scriptures to be the word and rule ) proved inconsequent , and his great ignorance therein detected . — in answer to his 43 , 44 , 45 pages . there are no sad consequences as he asserteth in denying the scriptures to be the word and rule for salvation . and fi●st , i doth not take away the ground of faith for remission . 2dly , nor assurance , for christ and his light within , is the ground and foundation of faith and assurance . 3dly , nor doth it make void the exercise of faith in the precious promises ; for the spirit of promise , both as a rule manifests the promises , exerciseth faith in , and fulfils them . 4thly , nor doth it deny the comforts of faith from the promises , the spirit of promise being both the comforter , and sheweth us things to come . 5thly , nor doth it destroy the support & supplies of grace to the soul in affliction ; for these we receive from god in his own spirit , and not from the writings outward . 6thly , nor doth it deny the knowledge of acceptance , for that is given to us by the spirit of god , by which we are sealed unto the day of redemption , and know that we are o● god , and the mystery of life and salvation is revealed unto us by the spirit . 7thly , where the spirit of truth and its light within is obeyed and truly owned to be the guide and rule , it leaves not men in the dark , nor out of the knowledge of god , or enjoyment of life eternal : but to deny the spirit , or ligh● 〈◊〉 christ , to be the rule for life and salvation , doth leave 〈…〉 dark , void of saving knowledge and life . j.n. 8thly , without this ( viz. the scriptures to be 〈◊〉 &c. ) we know not that there is any god , or christ , or salvation by god in christ , nor by what means it may be obtained ( all men are left in the dark ) and no man knoweth how to enjoy life eternal , pag. 45. neither do we know what god counteth unclean , and what holy ; and in short , without the scriptures we know not any promise that belongeth to this life , or that to come ; these dreadful conclusions will follow , denying the scrip●ures to be the word and rule to salvation , and it leaves men to walk by fancy and imagination . answ. poor men ! you h●ve shewn your selves s●fficiently herein , and what an empty implicit faith you are in , and how void both of the knowledge of god , christ , and salvation you are , and how yet in your sins , having denied christ and his light within to b● your rule , way , and foundation , as he is to his followers ; and so you are walking by your fancies and imaginations , w●o ●et the scriptures in the place of christ , as your only and absolute rule and ground of your faith and knowledge . and then , if one should ask you , how you prove the scrip●ures to be true , if they must be the absolute and only rule , and none other , then you m●st prove them by themselves , or plead their own authority from an implicit faith you have of them ; which is but still an absurd way of reasoning , or assaying to convince gain-sayers , being but petitio principii , a begging the question . and how would this convince either papists , turks , jews , infidels , or athiests , to tell them our bible , or scriptures , are infallibly true , and the only rule to know there is a god and a christ , and salvation by him ; and to know what god counteth unclean , and what holy . and then what a sad sentence of no less than condemnation doth this pass upon all people and nations , who have not the scriptures , as being all void of knowledge th●t there is either god , christ , salvation good or evil , whereas there is a living evidence throughout the creation , or works of god therein , of the eternal power , or maker ; see psal. 19. rom. 1. job 12. and many do know , and have known these things written of ( which concerns salvat●●● by the light of god and christ , in them that never could 〈◊〉 or had the scriptures outwardly ; as those gentiles which 〈◊〉 the law , yet did those things contained in it , and shewed 〈◊〉 ●ffects of the law written in their hearts , rom. 2. though the scriptures are profitable to the man of god , who hath them , being led by his spirit which opens them . j.n. the eternal power and spirit that was in christ , cannot properly be called christ ; this power or spirit is god , and not christ. answ. contrary to plain scriptures , opposing both the divinity and deity of jesus christ , who is both the power and wisdom of god , 1 cor. 1. the second adam , the quickning spirit , ch . 15.45 . and the father , the word , and spirit , are one , 1 joh. 5.7 . j.n. the will and mind of god is contained in the scriptures , in order to mans salvation , p. 49. answ. the word [ contained ] is erroneously place ; for the writings contain only a declaration of the mind and vvill of god in order to salvation . god and his mind , thoughts , vvill , and wayes , are infinite ; and the heaven of heavens cannot contain him. j.n. the word was in the beginning , but christ was in time , not till he had taken nature upon him , and became in the likeness of sinful man , being born of the virgin mary . — christ was not the word before christ was , pag. 50 , 51. answ. this assertion opposseth the deity and divinity of jesus christ , and contradicts the faithful testimonies of the holy men of god in the scriptures of truth . for if the son of god was not the word , nor in the beginning , nor before the virgin mary , then jesus christ was not god , but is represented as a finite creature . but the erroneousness of this is apparent , for the word was with ( and was ) god in the beginning , by which he created the heavens , and framed the worlds , joh. 1.1 , 2 , 3. heb. 11.3 . and that this word was jesus christ , is plain ; seeing it's expresly said , god created all things by jesus christ , eph. 3.9 . yea , all things visible and invisible were created by him , col. 1. but if jesus christ , the son of god , was not in being before he took flesh in the womb of the virgin ( or was not before mary ) how could all things be created by him ? and nebuchadnezzar was of a better belief than to think that the son of god was not in his time ; for he said , lo , i see four men loose , walking in the midst of the fire , and they have no hurt ; and the form of the fourth is like the son of god , dan. 3.25 . and was not this before mary , or christ's outward-birth of her ? all ye baptists answer me , what scripture had he for that ? and christ is called the wisdom and power of god , 1 cor. 1.24 , 30. and was not this he ( the only begotten of the father ) that said , i was set up from everlasting ? before the earth ? and when there was no depths was i begotten , before the mountains were setled , and before the hills was i begotten ( or brought forth ) prov. 8.23 , 24 , 25. and also see that prophesie of christ , mich. 5.2 . thou bethlehem-ephratah , though thou be little among the thousands of judah , yet out of thee shall he come forth unto me , that is to be ruler in israel , whose goings forth have been from of old , from everlasting : which plainly proves the eternity and divinity of jesus christ , against such baptists , and professors , as this our opposer j. n. who also in his antichristian doctrine of denying christ to be the word , or to be in the beginning , hath followed the steps of those old reputed hereticks mentioned in the ecclesiastical chronography , viz. the allogians , who denied christ to be the word ( as this j. n. hath done ) and of them it is said , they condemned the gospel after john , ( who gave such a plain testimony for the divinity of jesus christ , joh. 1. ) also theodatas denied the divinity of christ , and he , it 's said , was the first author of that heresie of artemon , who took christ but for a bare and naked man , which is like this assertion , that christ was in time , not ( the word ) in the beginning , nor till he became in the likeness of man , being born of mary ; which hath also affinity with that of arrias , and his sect , called arrians ; who said , that the son of god had a beginning of essence , that there was a time that he was not : and doth not j. n. affirm as much , that there was a time when christ was not , the word was in the beginning , not christ : which is like also to that of photinus , bishop of sirmium , who ( as it s said ) maintained the heresie of sabellius ag●inst christs divinity , and said , the word was at the beginning with the father , but not the son , eccl. chro. fol. 584. soc. l. 2 , c. 24. ephiphan . haeres . 71. also several others noted in history for hereticks held the like . also if j. n. or the baptists , should use these words , as his doctrine impor●s , when they baptize ( viz. ) i baptize you in the name of tne uncreated god , in the name of the son created , &c. would they not then plainly appear like eunomius , bishop of cyzicum , teaching his heirs ( viz. ) that the son was created ; as when he baptized all that came to him , in the name of the uncreated god , in the name of the son created , &c. eccl. chro. fol. 583. now if john newman did think to be more pop●lar , and gain repute by this piece , intended against the quakers , he will be frustrated of his end , when his antichristian and corrupt doctrines come to be viewed in this treatise , and the baptists , and others , that have owned him therein , may be ashamed of him , and his works ; and it would be more reputable and commendable for him and them all , to study to be quiet , and charitable , to follow peace with all men , and not to revile the light and christ within , as but a feigned light , or christ ; nor to to oppose the divinity of christ , the son of god , as he hath done . j. n. his names , jesus christ , are not attributed to his god-head , but to his man-hood ; for his name , jesus , signifies a saviour ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , anointed ; he was not jesus , or a saviour , as he was god , p. 51.65 . answ. though jesus signifies a saviour , and christ anointed ; yet to confine those names only to the manhood , still agrees with the erroneous doctrines before , that christ was not the word from the beginning ; whereas he took upon him the man-hood in time ; in which , though we own him as the anointed of god , yet he was also god's anointed as he was his only begotten , and delight , ( and so the son from his eternal being or substance ) before the mountains and hills were settled . also j. n. ( though to his own confutation ) grants , that he was the son of god from the beginning , pag. 66 , 67. ( and the● he was god's anointed from the beginning ) but his saying , that he was not jesus , or a saviour as he was god , is still as gross and false doctrine as the former , denying god to be a saviour , which is contrary to plain scripture . o god of israel the saviour , a just god and a saviour , there is none b●sides me , see isa. 45. and also this j. n. notwithstanding he thinks he hath proved his matter by scripture elsewhere , ( wherein he would shew himself some noted divine ) now he would shew us what a profound logician , or mr. of arts he is , as if he would confirm his matter , stop our mouths , and bind us down thereby with an invented argument . his argument runs thus : argument . if christ as christ was not from the beginning , then christ was not the word from the beginning . but christ as christ , was not from the beginning . therefore , &c. pag. 52. answer . the first proposition , in that it renders christ and the word both one , contradicts himself in his denying christ to be the word . for , however it must follow from this argument , that christ was , when the word was . christ being the word , and so the word , christ. so that , if the word was from , and in the beginning ; then christ was from the beginning ; but the word was from the beginning , &c. and then this flatly contradicts his whole assertion , and proves it false , which with the pretended reason thereof being not grounded upon any general rule , or maxim , of either truth , scriptures , or reason ( as all arguments ought to be ) but upon a meer heretical opinion that denies the divinity of christ , in denying him to be from the beginning , either as christ , or as the word . now , doth not this deny christs very being in the beginning , and make way for that old heretical opinion , that christ , or the son of god , was not in being before the virgin mary . but to give my opposer his due every way , i judge he has out-run himself in this matter at unawares , for he hath ( though to his own confutation ) confessed , that christ was the son of god from the beginning ; and was he not then the anointed ? for , if the son , then the anointed ; and his words ( christ as christ was not ) supposes that he was in some other capacity ; yet his denying him to be , either as christ , or the word , from the beginning , is contrary to plain scriptures . for , in the beginning was the word , and the word was with god , &c. joh. 1. and he was in the vvorld , and the vvorld was made by him , and the vvord was made flesh , and dwelt among us , ( speaking of christ : ) so that he was in the beginning the vvord , and is still jesus christ , the same yesterday , to day , and for ever . j. n. this word cannot be christ , because it is here called the seed by which they were begotten in the new-birth , pag. 56. answ. see how contrary to plain scriptures he reasons ; for christ is called the seed ; unto which the promises are , gal. 3.16 . and he is that word , which begets into the new-birth , and not the letter ; and this seed is living and incorruptible , though the devil steals away the hearts of many from the sense of the the seed or word of life , as he hath blinded the minds of infidels , 2 cor. 4.4 . j.n. ministers are called angels , rev. 2. yet there is no man that is an angel , p. 59. answ. yes : if he be an embassador , messenger , or minister , he is an angel. j.n. christ cannot dwell in man , for christ is perfect man , as well as perfect god , p. 61. answ. to say christ cannot dwell in man , doth not only oppose his spirituality , deity , and omnipotency ; but also is contrary to the apostles plain testimonies of christ's being in the saints : and if he be perfect god , he can dwell i● his people as he hath promised ; and su●ely his being perfect man , doth not put a limitation upon him , as a let or hinderance , to disable him from being in his people , whilst he who was christ , as come in the flesh , was also truly jesus christ within , in his spi●itual appearance ; and we do not confine him under this , or that particular name . his names are divers in scriptures , according to his manifestations , offices , and works : he is called emmanuel , god with us . he is called jesus christ ; the way ; the truth ; the light ; the life ; the seed ; the son ; the everlasting father ; the word ; the power of god ; a quickning spirit , &c. j.n. christ jesus , after he rose , he was still a body of flesh ; [ contradiction ] the god-head took flesh in the womb of mary ; the mystery of godliness , god manifest in flesh , &c. pag. 52 , 60 , 63. answ. christ jesus was more than a body of flesh , for he was spirit as well a● flesh [ he was lord from heaven . ] neither is man made up simply of a body of flesh , being a complex or composition of parts , of body , soul , and spirit . also , there is a manifest inconsistency between these words ( he was still a body of flesh ] and [ he took flesh , or was god manifest in flesh . ] j. n's argument . if he rose jesus christ , then he rose flesh and blood , and also man. but he arose jesus christ. therefore flesh and blood , &c. — and he did ascend with the same body , and is still at the right hand of god with a body of fl●sh , &c. p. 64 , 65. [ contradiction ] as we have born the image of the earthly-man , so we are now to bear the image of the heavenly , which is christ jesus , p. 89. answer . though i grant , that christ arose with the same body that was crucified and put to death , and that he ascended into glory , even the same glory which he had with the father before the world began ; and that the same that descended , was the same that ascended far above all heavens , eph. 4. and as christ said , what and if ye see the son of man ascend up where he was before ? joh. 6. yet the argument is fallaciously , and corruptly sta●ed , in the manner of it ; the inference of the first proposition , and so the consequence being inconsequent to it ( carrying no proof along in it ) for it still strictly limits , or tyes up the name jesus christ to a body of flesh and blood , and so covertly denies his being , before he took on him , that visible body of flesh , blood , and bones , and so opposeth his divinity as before . whereas he was the spiritual rock which all israel drank of long before . and as to his being at the right hand of god , i grant according to the scriptures , but cannot believe his body to be a carnal body in heaven , or that he consists of a carnal existence . and further , these words are not the scripture language ( viz. ) to say , that christ is a body of flesh , blood , and bones in heaven , and a personal being at the right hand of god , without all men , remote , as j. n's terms are . but these words [ spiritual body , glorious bo●y , one body , and one spirit , and that the saints discerned and ea● the lord's body , were members of his body , &c. and , except ye eat my flesh , and drink my blood , you have no life in you , saith christ ] these are scripture terms , and language ; so neither is chri●t , nor god's right hand , so limitted to a remoatness from them ; and as we have born the image of the earthly-man , so we must bear the image of the heavenly , which is christ jesus [ this is true . ] but the definition that j. n. hath given of christ jesus , the heavenly man , is , that he is a body of flesh and blood , a personal being , not in man. from whence it follows , that this heavenly image men must bear , or be changed into , is a personal image of flesh , blood , and bones ; as if they had not such a body , or image before . whereas the heavenly man is spiritual , and so is his image . and the apostle distinguisheth between the natural body and the spiritual body ; as he doth between the bodies that are coelestial , and the bodies terrestrial , 1 cor. 15. and further , to take off objections and scruples , i confess that according to the flesh , jesus christ came of the seed of david , and the body that he took upon him , or that was prepared for him to do the will of god in upon earth , was a real [ and not a fantastical ] body , and that according to the flesh he was put to death , or died for our sins according to the scriptures , and was buried , and rose again the third day , and was after seen of the disciples , and of above five hundred brethren at once , and that he was seen of james , then of all the apostles , 1 cor. 15. to which the apostle paul adds , vers . 8. and last of all he was seen of me also , as of one born out of due time . and how did he appear unto paul ? even by revelation ; god revealed his son in him . it was the same son of god , who appeared va●iously , ( both visibly and invisibly ) ; after his resurrection he appeared in various forms , and shewed himself diversly : first to mary magdalen ; 2dly , to other women ; 3dly , to the disciples , as they went to emaus ; 4thly , to james ; 5thly , to peter ; 6thly , to the apostles when the doors were shut ; 7thly , to more than five hundred brethren , as aforesaid : after he appeared to thomas , when he said , reach hither thine hands , &c. mat. 28. mark 16. luke 24. iohn 20. 1 cor. 15. once he said to them , handle me , luke 24.39 . another time to mary magdalen ( when she thought him to be the gardener ) touch me not , joh. 20.17 . and it 's said , luk. 24.30 , 31. as he sate at meat with them , he took bread and blessed and brake it , and gave to them , and their eyes were open , and they knew him , and he vanished out of their sight . now seeing that he appeared so diversly , being capable by the mighty power of god , to be changed beyond the reach of man's natural reason ; for any to shew themselves so nice , curious , and intruding in these matters , with unscriptural and unlearned questions , or presumptuous assertions , to shew themselves wise above what is written , as many of these forward baptists have done ; they cannot therein be gratified , for both their foolish , and unlearned questions are to be avoided , and they may be answered as the angel did to the devil , when he disputed about the body of moses , the lord rebuke thee , &c. and as the apostle did those fools who enquired , what body the dead are raised with , 1 cor. 15.35 , 36 , 37. and it 's manifest hypocrisie in men , to pretend the scripture to be their rule , when they 'l not keep to the terms and language thereof : but at a publick dispute between some of vs and some baptists , at chersey in surry , when a question about the body of christ in heaven , was ignorantly obtruded by w. burnet , his brother jer. ives [ in answer to my treating of christ's various appearances after he rose ] said , what change or alteration his body might have , we cannot determine , nor what glory he is in ; for to enquire with what body the dead are raised , is absurd , &c. yet for all this , how apt are many of them to urge their unlearned questions in these matters , notwithstanding the great confusion & vain imaginations that many professors have fallen into , through their unlearned questions , and perverse disputes , about the body of christ. if t●is were considered , it might be some stop to them from ●uch intruding , as , how he appeared among the disciples when the doors were shut ? some of the professors have said , it might be , that he came in at the chimney top . others , it might be , he glyded in at the key-hole of the door . others , that he might come in at the door , and hold their eyes in th● mean time , that they could not see when he opened it : and because fl●sh and blood cannot inherit the kingdom of heaven , many professors have said , that christ's body in heaven , is a body of flesh and bones , without blood in it . and also , some of the priests have affirmed christ to be in heaven with a carnal body . but these are all unscriptural suppositions , and imaginations of vain minds ; who neither know the scriptures , nor the power of godliness , nor the mysteries of christ , or his image revealed within ; but by their corruptions , and perverting scripture , endeavour to shut both god and christ out of his people , and so to confine and limit the holy one ( who is not to be limited ) as this j. n. doth . j.n. if he ( jesus christ ) be with the father , then he is not in man ; — a feigned christ , and light within , pag. 47 , 66 , 72. [ contradiction ] let your conversation be in heaven , from whence we look for a saviour . answ. why ? doth his being with the father , or at his right hand in heaven , hinder him from being in his people ? this is a gross error , and contrary to plain scripture , 2 cor. 13. know you not , how that jesus christ is in you , except ye be reprobates ; and this is neither a feigned christ , nor a feigned light , as blasphemously and scornfully he words it . and what doth j.n. think or imagine concerning god his right hand and being ? and christ at god's right hand , that he thus would exclude , limit , and seem to confine them out of all men ? doth not this oppose the infiniteness and omnipresence of god , and jesus chri●●● , ●nd bring them under the limitation of finite creatures ? an● 〈◊〉 their deity ; whereas christ ascended far above all heav●●● , that he might fill all things , eph. 4. and he being the exp●●●s image of his fathers substance . now if god , and his right hand be so carnally thought on , under such a limitation as before , wherein doth j.n. and his brethren differ from those old hereticks . andaeus , and the anthropomorphites ( as they are called ) who were monks that inhabited the deserts of egypt , who thought that god had a body , and was like a man in shape ; misconstruing that saying , let us make man after our image , &c. upon whose gross opinion it rose , that god hath been painted like an old man with a gray beard , &c. as also , the late blasphemous dreamers , reeve and mugleton , [ who have named themselves the two last witnesses ] have affirmed god to be of the form , bigness , and stature of a man , and so having hands and parts of a man , and christ ( as such ) at his right hand , they denying god to be an infinite spirit : but against all such carnal gross conceits we testifie , and confess to god's infiniteness , and christs ascension , both into heaven , and far above all heavens , that he might fill all things ; and that god both dwells , and walks in his people , and his right hand of power is where he is , and c●rist there inseparably with [ and in ] the father ; his being so anointed , dignified , and exalted , doth not exclude him out of his people , whose conversation is also with him in heaven . and david said , o thou that savest by thy right hand them which put their trust in thee , and thy right hand hath holden me up , psal. 17.7 . & 18.35 . & 20.6 . & 60.5 . & 63.8 . & 73.23 . so that neither the infinite god , nor his son , nor his right hand of strength can be circumscribed , or limitted into a separation , or remoteness from the children of the light , who are saved by the right hand of god , whose hand and power is spiritual . j. n. from rev. 1.7 . those that pierced him in his body of flesh , shall see that body visibly come again . answ. these are not the words of scripture , but added ; although , to add or diminish be forbidden under a penalty , rev. 22.18 , 19. yet this man's presumption leads him to incur that : see also for answer to him , rev. 1.7 , 8. & 13.14 , 16. in none of which is jesus christ either called ( or represented as ) a body of flesh , blood , and bones , visibly to come again ; but that he is alpha and omega , the first and the last , vers . 11. and christ in the dayes of his flesh ( wherein he visibly appeared to the world ) said , yet a little while and the world seeth me no more , joh. 14.19 . but his second coming and appearance without sin to salvation , i own and witness ; and that he is therein to be seen spiritually in his kingdom , & father's glory ( which is an invisible glory , not seen carnally ) [ mark that ] howbeit his appearance shall be universally seen , both to the joy of the righteous , and universal conviction and condemnation of the wicked , who have rejected his light within , and his saving appearance thereby made manifest . yea , every eye shall see him ( both of good and bad ) both those that have waited for his second coming without sin to salvation ; and they also which have pierced or crucified him ; which all those in general are chargeable with ( as really as his persecutors that pierced him outwardly ) who profess his name , and yet crucifie to themselves his life , or spiritual appearance . he was spiritually pierced and crucified in spiritual sodom and egypt . — and this sin , you carnal conceited professors and hypocrites are guilty of , who despise him and his light within , counting them a feigned christ , and a feigned light within , as this our opposer hath blasphemously done ; but the same jesus , as he was seen ascend , ( when a cloud received him out of their sight who stood gazing , acts 1.9 , 10 , 11. ) it is said , shall so come in like manner , &c. which though every like manner is not the very same , nor all clouds the same , yet the same jesus certainly cometh , and in like manner , his coming being in the clouds : behold , he cometh with clouds ; and you shall see him to your sorrow , who talk of his name and coming , and yet depart not from iniquity ; for out of his mouth proceedeth a sharp two-edged sword , rev. 1.16 . to cut you down with all your hypocrisie , carnal conceits , and feigned profession of christ , without the sense of his power , life , or light within . j.n. hope to the end , for the grace that shall be brought to light at the revelation of christ ; and this revelation will be from heaven , not in man , pag. 71. answ. this inference and conclusion is false , and contrary to the apostles plain testimony . for as whatsoever might be known of god , is manifest within ; so the revelation of jesus christ the son of god , is within , to the true believers in his light : and no man knoweth the son , but the father ; neither knoweth any man the father save the son , and he to whom the son will reveal him ; and god revealed his son in paul , gal. 1.16 . his glory was to be revealed in the believers and sufferers for christ. and surely , as they hoped , looked , or waited in the measure of grace or light received for the revelation , appearance , or second coming of christ to salvation in their dayes , their hope and expectation therein was not void , nor they disappointed thereof ; as theirs is like to be , who are expecting that christ's second coming , or appearance to salvation will be a personal coming , and his reign a personal reign ; which word [ personal ] they add to the scripture , and to the book of the prophesie of john ; to wit , the revelation ; not truly minding the penalty they incur by adding , as mentioned , rev. 22. and so where they add the word [ personal ] or [ in person ] to his coming again ; [ or personal being , &c. ] do they not herein shew their carnal expectations , mean thoughts , and unscriptural conceptions touching christ , his divine life , being , and coming to salvation ? and their knowledge not to be divine , nor after the spirit ? for where doth the scripture say , that christ shall come the second time in person to save ? or , that he shall reign in person , or personally reign ? &c. [ but about this point , and several other things , baptists do not accord , and other proffesions also are divided . ] and so likewise some imagine , that the new jerusalem ( prophesied of , that should come down from heaven ) must be some ou●ward city or place , consisting of fair buildings outwardly ; and so might they not as well imagine of the temple thereof , that it is some fair outward structure ? whereas the lord god , and the lamb , is the temple and light thereof ; and the nations of them that are saved , shall walk in the light of this holy city . j. n. by denying any personal being of christ without all men at the right hand of god , but only a feigned christ within ; then remission of sins must die , and faith also , for want of the object christ , p. 73 , & 74. answ. this manner of excluding god's right hand , and christ to a limitation out of his people in a personal being ( which are no scripture terms ) still implyes him to be a personal god or ch●ist : like the anthropomorphites and muggletonian's conceits of him. and j.n. his scornfully and blasphemously calling christ and his light within , a feigned christ ; not owning jesus christ within as the object of faith. this is both contrary to the true faith and its righteousness , and savours not of any real knowledge of christ , in this scornful man. for the true faith , and its object or foundation , are inseparable ; see 2 cor. 13.5 . examine your selves , whether ye be in the faith : prove your selves : know you not your own selves , how that jesus christ is in you , except ye be reprobates . so that their knowledge and proof of their being in the faith , was their knowledge of jesus christ in them , as their foundation , &c. and this was not a feigned christ , and in him the remission of sins is known , to them that are in the faith. paul was sent to turn the gentiles from darkness to the light , and from the power of satan to god , that they might receive the remission of sins , and an inheritance among them that are sanctified . and this was the light of christ within . and the righteousness which is of faith , speaketh in this wise , say not in thine heart , who shall ascend into heaven ( that is , to bring christ down from above ) or who shall descend into the deep ( that is , to bring up christ again from the dead ) but what saith it ? the word is nigh thee , &c. ( yea , very nigh thee . ) mark , the righteousness of faith doth not shut christ the word ( or object of faith ) out of the hearts of true believers ; but the word of faith is nigh , even in the heart , &c. and we know the power of god , and true remission thereby , is inwardly felt by all the children of the light ; and that living faith that stands in the power , and word of god within sh●ll not die , nor be void ; nor miss of its blessed end , which is salvation . j.n. ●he spirit of god , i my self own , and daily pray for : the same spirit i own , though not distinct from the scriptures : they canot be separated one from the other in their nature and purity , p. 91 , 94 , 1.10 . answ. are the scriptures and the spirit inseparable ? and yet thou hast the spirit daily to pray for , when thou hast the scriptures . what confusion is this ? whereas , if they be inseparable , it follows , that all ●●at have the scriptures , must necessarily have the spirit also ; which is false , for the unbelieving jews , who had scriptures , & thought to have had eternal life in them ( like such as you , who make them the ground of your faith and assurance ) yet they would not come to christ that they might have life . also , where thou affirmest , the scripture and the spirit cannot be separated one from another in their nature and purity : this is all one as to say , the scriptures are as incorruptible as the spirit ; which is a gross error , and contradicted by thy self , in thy 104 , 105 , 106 pag. where thou hast granted , that abel , enoch , abram , isaac , jacob , noah , &c. had a sufficient rule before the scriptures were written , ( viz. ) the spirits rule ; god's speaking and directions to them from his own mouth ; and that they had a more infallible word to walk by , than is now to us ; for it 's possible , that some scriptures may be corrupte● , having been in the hands of corrupted men , &c. thus far thou j. n. hast confuted thy self , and manifestly broke the neck of thy own cause : — first , in that thou hast confessed to a more infallible rule , or word , than the scriptures ; so that the scriptures are not the only rule , nor yet the ground of faith & assurance , as often thou hast falsly misrepresented them . 2dly . in that the scriptures might be corrupted , they are not inseparably one with the spirit in nature and purity . 3dly . thou having granted , that the directions , or word th● ancients had from god's own mouth , was impossible that should be corrupted , p. 106. from whence it follows , that the immediate word and directions of god , are the only infallible rule ( in all such as receive them ) and not the scriptures , which might be corrupted , as is confessed . but whereas thou sayest , the new testament letter that now is , is to be our rule , p. 103. and often sayest , the scriptures are the only rule of faith for all men to walk by , unto the end of t●● world , and none other , &c. herein thou hast set the letter or writing above the spirit and its immediate directions from god , contrary to what thou hast acknowledged ; as if thou wouldest now place all rule upon the letter , and leave no room for that which thou hast confest to be more infallible : and thus thou art found shuffling , saying and unsaying , reeling to and fro , like a man drunk in confusion ; for , though many times wherein thou hast granted to truth , contrary to thy own corrupt principle , thou dost not keep to it , but turnest round again to thy own confusion , which in the tenour of it runneth thus , viz. the letter is the only rule for all men to the worlds ●nd , nay , the rule of the spirit , or immediate word , which the ancients had before the scriptures were written , was a more infallible rule than the scriptures , for they might be corrupted . but to go round again , they cannot be separated in their nature and purity , &c. is it not easie to see here , what a labyrinth of confussion and self-contradictions thou art run into , who hast presumed to confute others , though to thy own final confutation . — and seeing thou pretendest to pray for , and own the spirit of truth in its help or work ( as thou sayest ) in the word ; doest tho● mean that the spirit is in the scriptures , not distinct from them ? or , that it cannot be separated from the letter , according to thy words before ? what then , doest thou think that the spirit is essential in the writing ? and so , that all that have the scriptures , must needs have the spirit ? as it follows from thy own words ; whereas there 's a multitude of examples to the contrary , even in this age and nation , of both many hypocrites , and empty professors , and others , who are not led by the true spirit , and yet have the scriptures ? as also thou thy self , who professest the scripture to be thy only rule , yet art found in confusion and error , which god is not the author of , not yet his spirit , and what scripture hast thou that sayeth these words , viz. the new-testament letter is to be our rule ? produce plain scripture for these words , and it shall end the controversie ; or otherwise be ashamed of professing the scriptures thy only rule , when thou wilt not be ruled by them , but presume to assert what thou canst not prove therein . and yet for all thy high assertions and titles put upon the scriptures , thou hast confessed , that another foundation can no man lay , than that which is already laid , which is christ jesus , 1 cor. 3.11 . but , hast not thou often essayed to have laid another foundation for faith and assurance , even the scriptures , or the letter ? yet knowest not but that they may be corrupted ; what an implicite faith wouldst thou beget all people into , of that which thou canst give no infallible demonstration of . if thou shouldest thus preach to the jews , turks , or infidels , and tell them the scrip●ures , or letter of the new testament , must be their only rule for salvation , as thou sayest it must be for all men to the worlds end ; and then shouldst tell them that corrupt men ( for ought thou knowest ) have corrupted the scriptures : what conviction thinkest thou would this work upon them ? and how would it answer either that light or reason that is in them ? and whilest thou seemest not to own the immediate teaching of god , or his spirit , now for the rule , but the new testament letter , or scriptures , only ; how camest thou by thy faith concerning them ? and if thou meanest that the doctrines contained in the new testament , are the rule , and not the letter abstractively , then how shall a man know these dostrines , and which do particularly relate to his state and condition ? seeing there are diversities of states written to ? do not many misapply them , whilest they place the rule only in the literal prescriptions , and do not begin in the spirit , which gave forth the wholsome doctrines in scripture ? which spirit is still sufficient to lead into all truth , and doth immediately teach the same wholesome doctrines ; and now , though every wholesome direction , or doctrine prescribed , may admit of the term [ a rule ] as it is rightly received ; which thing i granting , i thereby do no more grant the scriptures to be the only rule , than that they are the only word , because i grant that words of god are recorded in them . for , to say the scripture-letter or writing is the only rule of faith for all , is a gross mistake , and excludes the immediate teachings , rule , and law of the spirit ( which every spiritual mind is led by ) and supposes no true faith , but what the letter or writing is the ground or rule of ; whereas it can be but an historical traditional and implicite faith , that is meerly founded upon tradition and letter , and not spirit ; or , th●t that is without the divine and immediate illumination of the s●irit without , which is no divine faith , but mens knowledge , faith and religion , are all but traditional , literal , and lifeless ; for in the true knowledge of the scriptures there must be an immediate reflection of divine light upon the understanding from that infallible spirit which they were ministers of , who could truly distinguish between the ministration of the spirit , and that of the letter , which thou hast not done , p. 104. who sayest the scriptures of the new-testament are the spirits new administration : from whence it follows , that all that can preach those scriptures , are ministers of the spirit or new-testament ; whereas many both can re●d and preach them litterally , who are yet but ministers of the letter , and never knew the immediate and living administration of the spirit from which the true ministers preached , who immediately were commissioned , and whose gospel came not in word only , but in spirit and in power , it having the immediate evidence of the spirit in it from god , which the letter or outward writing hath not , for it is directed and given to us traditionally ; though i intend no invalidating of it hereby , but do oppose that spirit and doctrine which sets it out of its place , that calleth the letter the only rule for salvation , and so leaveth no room for the immediate teachings of god's spirit or light , as the rule in these days : which is the old defign and work of antichrist , which thou ( j. n. ) and others of thy brethren are carrying on , to keep people in blindness , in a dark faith under your tr●ditional teachings , who can give no certain demonstration for the ground of your faith ; and yet thou hast granted the spirit to be more vertuous and greater than the letter , p. 112. enough to confute thy opinion of the scriptures being the only rule , for now the spirit is greater . but then again thou tellest us , the sufficiency of the saints rule and guid● , standeth in the spirit and scripture both ; for ( sayest thou ) they cannot be separated in their nature , purity , &c. p. 110. at if thou wouldest not freely grant the spirit 's sufficiency without the scriptures , or to those that have them not ; but seemest to limit , or tye up the spirit to the scripture , as being inseparable in their nature and purity , as if the nature of the writing were ●he nature of the spirit , and equally pure with it ; whereas the spirit cannot be corrupted , and its r●le is more infallible than the scriptures , according to thy own confession : and also thou hast confessed , that in all dispensations god never left his people without a word of direction , either written , or immediately from his own mouth , p. 106 , & 110. so that here it appears , some had immediate directions from god who had not the letter ; and so may many now for ought thou knowest , for god is not limitted , though thou wouldest limit his spirit and the saints to the letter ; as if none were saints and believers but who had the scriptures ( oh! ignorance ) and yet thou hast confessed , that the spirit is of more efficacy and greater than the letter , p. 110 , & 112. how then is the letter the only rule ? and i ask , is that word the scriptures , or letter , which thou sayest christians are nursed with the sincere milk of ? does milk flow from letter , or spirit ? and is the nourishment of the new-born babes ( 1 pet. 2.2 . ) the letter ? or , are none true babes but who have the letter ? what ignorance , narrowness , and pinching work art thou found in , who hast so tyed up all to and in the letter ? — as spirit , only rule , sincere milk , well-spring of comforts , &c. and yet grants , p. 115. that the spirit is the key of divine knowledge ; which overthrows thy work about the scriptures , in thy setting them out of their place ; as also to the query , p. 117. whether the spirit that gave forth the scriptures , be a sufficient rule and guide ? to this thou answerest , viz. who is so ignorant as to deny the sufficiency of god's spirit ? if thou doest not deny it , why doest thou go about to tye up all men ( to the worlds end ) unto the scriptures as the only rule , when now thou doest not deny the spirits sufficiency as rule and guide , nor darest thou assert the scriptures sufficient without the spirit , though thou grantest , that the spirit is sufficient apart from the scriptures ( which thou callest ●●e word ) pag. 118. then the scriptures are not the only rule , the spirit being the key of divine knowledge ; the sufficient rule above the scriptures , and greater than they . as , also , in pag. 116. thou confessest , that there are secrets and private discoveries that god makes to the soul by his blessed spirit , which are not manifest to any but to the heart that doth enjoy it . these secrets are to those that fear him , &c. where note , that these secrets and private discoveries , are not manifest to all that have the scriptures , but to those that fear god. 2d . that they are not made manifest , or revealed by the letter , or scripture , outward ; but by the blessed spirit inward , unto the heart and soul that feareth god , or hath communion with him in his own light , life , and spirit , which is greater and above the letter . again , a further confutation to thy self , appeareth pag. 108. where thou grantest in the best sense , that the spirit is the rule in its own administration . to which i say , this still confutes thy work , for that administration is immediately and inwardly received from the spirit , which in the best sense is the rule ; and this spirit being the greatest , all wholesome doctrines , teachings and directions are contained , and summed up in it ; and so the scriptures of truth are not hereby made void ( though not the only rule ) but fulfilled in them who walk after the spirit or rule of the new creature ; for , if you walk in the spirit , then are you not under the law ; and they begun well , who begun in the spirit . but whereas thou turnest ●ound again , tying up the spirits rule to this , viz. doctrine and teaching delivered in words also written in scriptum est ( sayest thou ) [ as also , that the word regeneration signifies twice born ; to wit , both after the flesh , and from a state of sin ; whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to regenerate , is to beget again , not after the flesh . ] here thy divinity and scholarship may both go together , for where the rule of the spirit thou limittest to the writing , how consists this with the spirits sufficiency to them that have not the scripture , or to its sufficiency apart or alone ? but 't is no strange thing for thee , and such , to be found in such manifest self contradictions . — however thou wouldst have us take notice that thou art both a divine and a scholar . and thy saying , that christ cannot be a rule for any man in his personal being , p. 94. what makes this for thy purpose ? may it not be here implyed , that he hath a spiritual being ? and that he can be , and is a rule in it to his people , as he is their way to walk in ? and , where hast thou these words , personal being , in thy rule ? is the essence or being of the son of god , personal ? was not his being divine , before his incarnation or appearance in person ? but thou appearest as ignorant , both what essence ( or being ) is , and what person is , which are different . again , thou appearest as grosly mistaking the state of the controversie , where thou sayest , viz. what if my spirit lead me to mahomets rule ? or if my spirit perswade me to believe the popes mouth to be infallible ? &c. now it is not thy spirit that may thus egregiously mislead thee , that we are pleading for the rule of , but it is the infallible spirit of truth which gave forth the scriptures ; neither is thy assertions concerning the scriptures , any valid plea or argument to convince either turks or papists , who are both out of the truth , and the spirit of it ; and neither of them owning the scriptures as we have them ; and never like to be converted by such shallow contenders , and impertinent preachers as thou art . and as for the law and the testimony thou speakest of , pag. 125. they are yet unknown to thee ; for the law is light , and the testimony of jesus christ is the spirit of prophesie , prov. 6.23 . rev. 19.10 . which were before the scriptures . and , how are spirits to be tryed , as john exhorted , 1 joh. 4.12 . to this thou sayest , the holy touchstone by which they are to be tryed , is that golden rule by which the noble bereans tried the doctrine of paul , even the scriptures , to know by what spirit he spake . and then thou addest , by this we shall know the spirit of truth from the spirit of error , and not to prove a spirit by a spirit within . — from whence thou observest , that that spirit which will not be tried by the scriptures , is the spirit of antichrist , p. 125. answ. what gross ignorance , error , and perverting the scriptures hast thou herein shewed thy self guilty of ! for first , where provest thou in all the rule ( thou pretendest ) that the scriptures are the touchstone and golden rule to try the spirits by ? produce us plain scripture for this thy doctrine , or else confess thy error . 2dly . the tryal of spirits is more mysteri●us than meerly the trying of doctrines , by comparing them with scriptures ; for many false spirits bring scripture , who are not discerned to be such without the spirit of god , which searcheth all things . 3dly . john did not say , that the scriptures were the touchstone , by which they were to try the spirits , whether they were of god ; but he saith plainly , these things have i written unto you , concerning them that seduce you ; but the anointing , which you have received of him , abideth in you , and ye need not that any man teach you , but as the same anointing teacheth you of all things , &c. 1 joh. 2.20 , 26 , 27. now then , the tryal of spirits being ●uch a weighty thing , which they were concerned in ; this unction in them was the touchstone , and that is the spirit of antichrist that opposeth this . 4thly . the scripture doth not say , that the bereans tried pauls spirit by the scriptures , but that they received the word with all readiness of mind , ( mark that ) and searched the scriptures daily whether those things were so , acts 17. it is not said , they searched them to try pauls spirit by them ; for their receiving the word with all readiness of mind , implyes some good belief they had of the spirit in paul by which he preached ; and when they had received the word , they daily searched the scriptures ( not with prejudice against the true ministers , or light within , as many of you do ) [ but simply ] to see whether those things were so : now this kind of searching them we own ; the word being received within , which gives the understanding of the scriptures . and as for thy scoffing at the word pure seed , calling it , new-coyned without book , &c. pag. 97. and thy saying , which seed we vainly say is christ begotten in us , &c. p. 98. thou hast scofft herein without any ground , and thereby discovered thy own folly ; for , is not the incorruptible seed a pure seed ? and doth not the apostle call the seed christ ? gal. 3.16 . and is not christ in the true believer where the body is dead because of sin ? but thou that so nicely carps at words , as pure seed , which is christ within , as being without book ; what scripture or book thereof hast thou for thy calling the scriptures the only rule for salvation for all men ▪ to the worlds end , and no other ; the touchstone , the golden rule , to try or know the spirit of truth from the spirit of error , the ground of faith , &c. produce plain scripture for these words , or else confess thy error , who so ex●ctly pretendest the scripture thy rule , how dost thou square thy work by it ? & what rule canst thou produce for us to believe thou speakest truth , when thou givest those characters of the scriptures , which are not to be produced in them ? and was not the end of paul's labouring with the jews , to turn them from darkness to the light within ? which thou contemptuously callst a pretended spirit , p. 127. was his perswading them to believe in christ , in opposition to his light within ? surely no : but all in order to turn them to his spirit , or light within . but thou hast confessed , his perswading them , was concerning the kingdom of god , to teach them to believe on the name of jesus , and direct them to the kingdom of god : see how manifestly thou art here contradicted by thy own words ; for , was not the kingdom of god within ? luke 17.21 . and the name of jesus , and its power thou seest not , who hast vilified his light within ; and the scriptures thou citest are against thee , as that of rom. 9 , 10 , 11 , chap. for , both the righteousness , the word of faith , and grace , were inward and spiritual . again , to prove that the scriptures make manifest the righteousness of god , thou citest rom. 1.17 . which is thy gross abuse of that scripture ; for it saith , that i am not ashamed of the gospel of christ , for it is the power of god unto salvation ; and therein is his righteousness revealed from faith to faith , &c. it is not said , the scriptures are the power of god ; for the power of god , or gospel , was preached to abraham before the scriptures were written . and to thy saying , faith hath a holy end , which it leadeth to , even the salvation of souls , not now in man , but at the last day , when our bodies shall be raised out of the dust , p. 123. and where provest thou this doctrine ? is not the soul in man ? and is not its salvation deliverance and safety from sin , wrought within by the power and arm of god ? how dost thou essay to frustrate the end of the true faith , which is salvation , whilst thou sayest , it leads to the salvation of souls , not now in man ; but at the last day , when our bodies shall be raised out of the dust ? and when thinkest thou shall that be ? must all the s●ints have their hope , expectation , and faith for salvation of their souls unanswered till then ? what is become of their souls all this while , since their decease , if they have not received the end of their faith , to wit , salvation in them ? surely , thou art yet in the dust , and death and da●kness have power over thy mind or else thou wouldst never shew thy self such an ignorant papist as here thou hast done ; for thou hast ( though at unawares ) run thy self into rank popery , putting salvation of souls so far off , till thou knowest not when , according to thy earthly and carnal conceits , which thou wouldest have us believe for gracious truths , which thou sayest , quakerism doth not own , unless in a mystery , to deceive , but this is not thy first slanderous conclusion against the quakers , who only oppose the graceless errors and absurdities of thee , and such blind insolent opposers , who oppose the light within , and the power of godliness , as thou ( j. n. ) hast manifestly done . and now j. n. here follows a few of thy gross lyes and slanderous accusations laid down and implyed against us , which i return back upon thy own head . 1. that no●hing that is of man , shall at the last be saved , but only the pure seed . this is a gross abuse ; for the redemption , re●toration , and salvation of the whole man , we own . 2. false it is , that our family preacheth and printeth down the scriptures , and the commands of christ , as carnal &c. 3. false it is , that the scripture is not to be owned by saints . 4. false it is , that they bid people turn to a feigned and pretended light , or spirit within . 5. false it is , that our family doth use the scripture but as a cloak , to carry on a design of darkness , when we own the scripture in its proper place . 6. false it is , that the proper place of scripture , is but to stand by us as a stalking-horse . 7. a malitious slander it is , to charge us as crafty fowlers , with shooting the simple soul through by deceitful darts . 8. false it is , that we cast behind our backs , all the order and discipline of the primitive churches of our lord and master . for the worship in spirit , and the living way , which ch●ist set up and consecrated , we testifie to , and for . 9. we do not make use of either god's word or scriptures in hypocrisie ; as most slanderously is implyed against us . 10. and that of b●inging a mist and fog upon the scripture , out of the bottomless pit , and bringing it to such a low rate by evasions and contradictions . these things ( j. n. ) thou , and such peevish sl●nderers , are guilty of ( and not we ) ; as thy work and self-contradictions sufficiently have discovered . 11. a gross and manifest slander it is , that we will not own the man christ to be risen . 12. false it is , that we own not a rising ( or resurrection of the the dead , &c. ) at the last ●ay , according to the scrip●ures . though not according to the unscriptural conceits of some busie intrude●s or fools , who now ( as formerly ) are contending and asking , how are the dead raised , and with w●●t body do they come ? 1 cor. 15.35 , 36 , 37. 13. and as to these dreadful opinions and delusions of not owning an eternal life , &c. of drawing all the glory , after this life , into a present enjoyment ; and in this life to make an end of all our happiness , &c. these are none of our opinions , nor ever owned as principles among us , but judged as atheistical ; and therefore are most injuriously and falsly drawn ( or inferred ) against us . but i have heard of some of the baptists that have held the mortallity of the soul , that it dyes with the body , &c. 14. also a false inference it is against us , that the grave will be the farthest journey that man shall go towards eternal life . for as touching the righteous or ransomed of the lord , who believe in his light within , they own and witness to an immortal state , and receive power in him , who is the resurrection and the life , over death , hell , and the grave : and as we do own a resurrection both of the just and unjust , according to the scriptures , and that each shall have rewards according to their works ; so neither death , nor hell , nor grave , nor earth , nor sea , shall detain or keep back the wicked from their just rewards and punishments due for their iniquity , rebellion , and transgressions , who have rejected the light within , and hated to be reformed : for there is a lake of perpetual torment for the devil and wicked men ; for the beast and false prophet ( that war against the lamb [ the light ] and his followers ) for such as receive his mark , and such as are not found written in the book of life , rev. 19.20 . & 20.10 . to the end . yea , and further it is said , that the fearful , and unbelieving , and the abominable , and murderers , and whoremongers , and sorcerers , and idolaters , and all lyers , shall h●ve their part in the lake , which burneth with fire and brimstone , which is the second death , rev. 21.8 . wherefore j. n. and thy brethren , take heed how you go on in your envy , lyes , and slanders against an innocent peop●e ; but repent , repent , of your wickedness therein , which hitherto divers of you have often appeared in , in ●our malicious spirits : but the lord will sweep away your refuge of lyes , and slanders ; and he knoweth how to deliver the godly out of temptations , and to reserve the unjust unto the day of judgment to be punished , 2 pet. 2.9 . and whereas thou j. n. chargest us with dreadful delusion , as bringing all to an invisible state , — all within man ; and that there is no visible god , no visible christ , &c. p. 133. answ. dreadful delusion is without any proof against us , — it s thy own , who opposest the invisible state , and inward enjoyment of god , who is invisible ; and that which may be known of god is manifest wi●hin : and what rule in scripture hast thou for these words [ visible god , visible christ , &c. ] here thou hast not squared thy work by the rule thou pretendest ; for , is not christ the image of the invisible god , col. 1.15 . — and did not moses by faith see him that is invisible , when he had respect unto the recompence of reward , heb. 11. and is not that recompence of reward ( viz. eternal life , peace , and felicity ) inwardly and spi●itually received , by those that patiently now suffer for christ ; whose sufferings of the present time , are not to be compared unto the glory that shall be revealed in them , rom. 8.18 . but thou that art so carnally imagining , and thus shutting out the weighty things of salvation out of man , and like the old heretic●l egyptian monks , ( the anthropomorphites , and late muggletonians ) art telling of a visible god , and christ remote , not in any ; and despising the light within as but feigned : what could we expect better from ●hee than such darkness , ignorance , and confusion , as hath appeared in this thy malicious , irrational book against the light within ; and the children , or family of light , called quakers , against neither of whom hast thou urged any reason or validity , so as to disaffect any that are unprejudiced against us , but the more against thy self and them that will own thee . — wherefore my advice and caution to all that are simply-minded , who read this , that they seriously minde and follow the light and unction from the holy-one within , that thereby their minds may be kept out of prejudice and enmity , and over and out of the perverse wayes of imaginary conceited , dark and prejudiced spirits , who pervert the scriptures , and deride at the light within , and abuse the children of it , as thou hast done : but the truth is set over thy head , and all those of thy fraternity , whose spirits the devil hath inveterately set against that , which you shall one day know will be too strong and mighty for you . now unto the king eternal , immortal , invisible , the only wise god , be honour and glory for ever and ever , amen . 1 tim. 1.17 . the baptist and presbyter , &c. conjunct against us , to their own disjunction and confusion . or , a relation of some heads of two discourses ( in london ) ; the first whereof was the 28 th of the 10 th month ( 69. ) at which thomas danson ( formerly priest of sandwich in kent ) and william kiffin baptist [ with the assistance of ald. hayes ] joyned against us . the question disputed on both times was , whether the scriptures are the only rule of faith , yea or nay ? vvhich was affirmed by them , but denyed by us ▪ now let the impartial readers note how confused and contradictory they were in the management of their affirmation : as first , when we had excepted against their affirmation , the particle only being exclusive of any higher rule ; yea , even of the spirit of truth it self , and importing the scriptures as the chief , or sole , singular , and alone rule of faith , excluding all other . now when any of these our opposers did at any time include the spirit , or the divine illumination thereof in the understanding ( when they had asserted the scriptures to be the only rule ) this contradistion they divers times appeared in . and t. d. when he could not stand by the assertion in the terms proposed , instead of the word scriptures , he would have it , the doctrines contained in the scriptures of the old and new testament to be the only rule of faith : which he also could not prove according to his general assertion therein ; and his disserting the terms of the question , to wit , of the scriptures being the only rule , he rendred no sufficient reason for it : for the doctrines as contained therein , have still relation to the scriptures , which are of divers kinds ; as those of the law , for the circumcision and other shadows ; and those of the new testament , forbidding them . but yet , though one while the scriptures , and another while the doctrines contained in them , were asserted to be the only rule of faith ; in contradiction to this , he would assent to the guidance of the spirit of god , and would include the holy ghost in the comfort of the scriptures , and confess at length , that the scriptures , without divine illumination , are but the foundation of an historical faith , and not a saving faith ; and that a man may believe the historical part , and not be saved ; and that the divine illumination of the spirit , is the foundation and rule of saving faith. observ. mark , here is a foundation , or rule of the spirit assented to above the scriptures : if the divine illumination of the spirit , be the rule of the understanding , the rule for conviction , and consequently the rule of faith ; then the scriptures are not the only rule . and t. d. granted , that the scriptures are not the rule of conviction for those that denied their divine authority , it being but a begging the question , to argue from scripture for the conviction of such , &c. therefore it follows , that the inlightning of the holy spirit , which is able to convict gain-saye●s , is a rule above the scriptures , which therefore are not the only rule . but w. kiffin ( to prove their first assertion , so much confuted by t. d. himself ) told us , that the director and rule to faith and salvation , were two distinct things ; as the way to bristol , and my director into the way ; and that the scriptures are the only rule and way in which we are to walk , and the spirit of god is the guide and director , &c. answ. to th●s he was answered , that christ is both the leader and director into the way of god , and the way also ; and that we are to walk in the spirit : and therefore his asserting that the director is not the way , in this instance against the spirit being the rule , is all one as to say , christ cannot be the way , because he is the guide ; which is contrary to his own testimony . and while w.k. did state the way and rule as the same , or equivolent , he m●nifestly ran to his own confutation ; christ jesus and his light being the author of faith , and only way to salvation . as to the question [ if the scriptcres come where men question them , or their relation of those miracles or works of god's power , &c. which t.d. argued as ground or matter of conviction , &c. ] how shall such be convicted by that relation which they question , without the living evidence of the spirit ? t. d. replied , would you question whether there were such a man as king henry the eight ? &c. answ. this is not an answer to the only rule of faith , and proves no farther than a traditional faith ; and by this , it appears what is the nature of these mens faith , and how weak ; for they did not know that there was a king henry the eight by divine illumination ; and sure the spirit and power that gave forth the scriptures , hath an influence upon the understandings , and opens the holy scriptures where it is submitted to within . his instance of king henry the eight , was a very mean and pitiful one in this case , to answer the ground and rule of true and living faith , which is the gift of god , and whereof christ is the author . farther , mark what corrupt doctrines and extravagancies the said t.d. runs into against the universal extent of the spirit of god , and sufficiency of his light , having granted or supposed many places in the world where there is neither bible nor minister to preach ; he proceeded as followeth . t. d. i say , that god ordinarily doth not by his spirit immediately reveal the doctrines contained in the scriptures ( meaning without them ) his spirit doth not go into the farthest parts of india , where the scriptures are not ; the spirit of god doth not go into the remotest parts of the world : we suppose there are some plac●s where there is neither bible nor minister ; i do not understand any ground that the spirit in those places doth immediately reveal those things , &c. p. 9. answ. 1. see if this be not a limitation put upon the spirit of god , and a denial of its alone sufficiency to teach or reveal all truth without the scriptures ; and how this man supposes that there are remote places where the spirit doth not come , which is contrary to plain scripture : whither shall a man go from the spirit , or flee from the presence of god ? see psal. 139.7 , 8 , 9 , 10. for his presence fills heaven and earth . 2dly . supposing that in some places they have neither the scriptures , nor their outward preaching ; it were a sad sentence to conclude them all in a state of damnation for want thereof ; and to conclude , that therefore god doth not afford them of his spirit or light , to be an inward rule of their faith without the scriptures : what cruelty doth this charge upon god against his creatures ? and what a narrow limitation doth this put upon his spirit , to allow him his path but only where the scriptures are ? or presbyterian or independant teachers , or such-like , go ? what a pitiful narrow spirit and principle is this among them ? and had not those gentiles ( spoken of rom. 2. ) those things contained in the law , written in their hearts , when they had not the law or scriptures outwardly ? and were they not either accused or excused before god by his law written in their hearts ? t.d. they not walking up to the light they had , was the cause of their codemnation , and they were left without excuse . t. d's [ contradiction ] — but it was not sufficient to lead them to life or salvation , — it was a natural light , &c. answ. then from this it follows , that all was a case whether they walked up to the light they had or not , they were like to be condemned , do what they could ( a sad doctrine , charging god with no less than cruelty and injustice ) ; then for what reason was the light given to them ? and what was god's end therein , if it was insufficient ? ●ow should they be left without excuse ? and for what end were they brought into the world , if a capacity of salvation was not afforded them ? as to his calling it a natural light , what rule hath he in scripture for so calling it ? for the law in their hearts was spiritual ; and it 's said , when they do by nature , it is not said , by a natural light ; and what nature was it , by which they obeyed the law of god in the heart ? surely it was not a nature repugnant to the law. and when i demanded of these men , to produce us that scripture that saith , the scriptures are the only rule of faith , and it shall end the controversie . ald. h. answ. i will , in the last of the revelations , if any man shall add to this rule , &c. obs. here he was mistaken , for it is not said , this rule , but these things , &c. the words of the book , &c. see revelations 22.18 , 19. t. d's arg. that which the scriptures direct to as the rule of faith , that is to be the only rule : but the scriptures direct to themselves . ergo. answ. the first part i own ; that which the scriptures direct to is the rule , and that is the light within ; the spirit or unction from the holy one , 1 joh. 2. that gave them forth ; therefore i deny that the scriptures direct to themselves as the only rule . t. d. that the scripture directs to its self as the only rule ( and no other ) i prove from joh. 5.39 . search the scriptures , &c. rep. christ did not say the scriptures were the only rule , but rather reproved these unbelievers ( whom these men resemble ) in these words viz. in them ( to wit the scriptures ) ye think to have eternal life ; and ye will not come to me , that ye might have life , vers . 40. t. d. the more sure word of prophesie , 2 pet. 1.19 . was the scriptures , &c. rep. here he hath confounded and perverted the scriptures , as if the word of prophesie , and the writings , and prophesies were all one ; and as if it were to be read , you have more sure scriptures of the prophets ; whereas they were not more sure than the scriptures of the apostles ; and the word of the prophesie ( or holy ghost that moved in the prophets to speak or write scripture ) was before the prophesies of it ( or the scriptures ) were written ; the word came to the prophets before they prophesied , it was in their hearts , and the same word now appears in many as a light shining in a dark place , whereunto ye shall do well to take heed until the day dawn , and the day-star arise in your hearts , 2 pet. 1.19 . obs. so this light within was in all ages ( and still is ) the most absolute , perfect , and universal rule to all the righteous , who believed in the light , and were the children of the day , where god hath appointed the great light of himself , to rule his people in faith and practise . at the second discourse which was the 20th of the 11th month , 1669. will. kiffin and his brother jeremiah ives , with some others appeared against us : some of their contradictions follow . w.k. the scriptures are the only rule of faith ( from 2 tim. 3.15 , 16. ) the spirit considered as a rule , is absolutely excluded , but as a director , as my way and my guide are distinct , &c. ( as before . ) obs. first , this scripture cited by him , proveth not his assertion ; to wit , that the scriptures are the only rule . secondly , his so absolute excluding the spirits rule is contrary to this scripture , which saith , all scripture given by inspiration of god , &c. ( the particle is being added . ) here the inspiration of god is owned to give scripture ; as also it 's the man of god that knows the use thereof , who doth not exclude divine inspiration , or the holy spirit from being his guide , rule , and way , for he walks in the spirit : so that if rule and way be one and the same , as here they are rendered , that which is the only way to life and salvation , must needs be the only rule ; and surely neither christ , nor his light , or holy spirit within , must be excluded from being this way in which we are to walk . and now mark how jer. ives ( coming into the meeting , after his brother w. k. had thus absolutely excluded the spirit ) did positively contradict him . jer. ives . our saying the scriptures are the only rule , doth not exclude the spirit , or the spirit 's illumination , the scrip●ures including the spirit , are the only rule , &c. that is our meaning . obs. see how manifestly they have contradicted one another ; here the one wholly excluding the spirit as a rule , and the other including it : but this jer. ives was not aware of his brothers having excluded the spirit before he came in ; upon which we urging them to confess their error and contradiction : jer. ives endeavoured to salve up the business as well as he could , ( saying , we are reconciled ) and in order thereto he proceeded thus , viz. j. i. our saying the scriptures are the only rule , does not ex●●●●e every thing else ( or the spirits illumination ) from being a rule ; any more than to say , god only hath immortality , doth exclude all else from having immortality , &c. obs. still he could not hide himself from contradicting his brother w.k. and the terms of their own question ; for if the spirit 's illumination be included ( as in rule ) then to say , the scriptures are the only rule of faith , is not true ; and wholly to exclude the spirit as a rule , is erroneous : and to instance in this case , that god only hath immortality , which is dwelling in the light , 1 tim. 6.16 . was this a fit comparison for their assertion of the scriptures being the only rule ? for , hath not god immortality above and before all others ? and hath he not it only dwelling in the light ? and have any it out of him , or out of his light ? but hath he it not only as more eminently and above all others ? as he is the only wise god , the only potentate , king of kings , and lord of lords , 1 tim. 6.15 . where [ only ] is both used in a most eminent sense , and excluding all others from that eminence . and if in this sense ( according to jer. ives his instance ) the scriptures be taken as the most eminent rule , before and above all other rule ; what is this but to set the scriptures above the spirit that gave them forth ? and above all divine illuminations ? ( although without it the scriptures cannot be understood ) which is as much as to set them above god and christ. and yet jer. ives , in contradiction to their own assertion , granted , that they did not intend that none have faith but they that have the scriptures ( some may have faith who have them not , &c. ) it follows therefore , that that [ some ] have the rule of faith without the scriptures . see what a deadly blow he hath given to his ( and their ) own cause ? jer. ives . god doth not require any thing to be believed ( as a point of faith ) or to be practised as a duty , for which there is not a rule laid down in the scriptures ; and that there is not any sin committed but what is there mentioned ; there is no sin that i commit , but i may correct it by the scriptures , &c. obs. see how both these passages do egregiously vary from the state of the question , and their general assertion before ; of the scriptures being the only rule of faith. for a rule in the scriptures , and they to be the only rule , are much different . and however , if it were granted ( which 't is not ) that god doth not require any thing to be believed , &c. or practised as duty , for which there is not a rule laid down ( which imports a particular rule or measure specified for every particular point or practice , or else not to be believed nor practised ) then it follows , that if there be not a particular rule in scripture to prove , that the scriptures are the only rule of faith , nor which so saith of them ; we are not bound to believe these men's assertion therein as any point of faith , for god doth not require us to believe it , however they contend for it , and would impose it upon our faith. but further , 1. if by a rule laid down , it be intended that there is a particular rule , command or precept specified , exactly to measure every particular duty or thing to be believed or practised by all christians ( as there are many express commands and precepts expressing the particular duty , and forbidding the offence ; ) this is not so expressed under a general command ( nor yet proved ) as jer. ives endeavoured ; as when i put the q●estion , viz. whether god doth not ( or may not ) by his immediate power , in these dayes , raise up and commissionate prophets to declare peculiar messages to particular places , people , or governments , yea or nay ? to this jer. ives granted , that god might ( for any thing he knew ) do so : but suppose there may be prophets now , sent with immediate commission to a particular place , as rome , &c. ( said he ) the scripture hath a rule in it , that such prophets ought to obey their master ; and that the scripture commands to hear christ in all things , and not to quench the spirit nor despise prophesie , &c. ( thus far jer. ives . ) — but while he cannot prove that all those things are particularly prescribed in scripture , which they are to hear and learn of christ , and which are to be prophesied : but hath granted the contrary ( to wit ) that there may be immediate commissions and peculiar messages from god to particular places , &c. ( suppose rome , or london ) which are not particularly specified in scripture ( however christ is to be heard in all things , and his spirit not to be quenched ) — therefore it follows , that the scriptures are neither the rule of those prophets faith , either for such their commission or peculiar messages , for they have neither from the scriptures , but immediately from god : ( and therefore if they should go to question their commission , and try such their messages by the scriptures , and not find them there , this would argue unbelief , and cause disobedience ) whereas their particular commissions and messages , are evidenced to them by the spirit and power of god ( whether it be by vision or revelation ) which is the immediate object , rule , and foundation of their faith therein . 2dly , and in our dayes there hath been such prophets raised up , both to this nation , and city of london ; witness humphry smith's vision of fire to london ; jo. rance his prophecy in meeter ( before the contagion ) of the great wo and debacement of london ; t. ibbot's vision of the fire ; which he came to proclaim , and went through the streets as a sign thereof ( and of the great distraction upon it ) the day before it broke forth : ( but w.k. his surmise , or may be that these might have a hand in it , was malitious and wicked , as divers present took notice . ) yea , many more have truly foretold of the judgments and calamities of this nation and city ; and it would be voluminous to repeat what hath been truly foretold by divers of the servants of the lord , concerning o. c. and those persecuting professors that persecuted us in his name ( and what 's yet to come upon the persecutors who follow their steps ) and of the confusions that his priests , and those persecutors of the innocent , would fall into ( as also the temporizing of many of them ) which is manifest both upon many of the presbyterians , independants , and baptists at this day ; whose insatiable enmity is still continued against us , though they be confounded among themselves ; and their horns broken , that they cannot push as formerly . 3dly , as the scriptures are not the rule of faith , nor is there a particular rule therein for every individual motion or action ; so are they not the sole rule of discovery of sin and evil in men particularly ( though they witness against all sin . ) — nor are they the immediate , or original obligation upon the conscience to righteousness or duty in the sight of god ; for it is the light of christ within ( that immediately opens an inward eye ) that discovers to men their particular sins and guilt ; and that immediately obligeth to righteousness ( and did so oblige man in the beginning before it was so written in letters ) because of god , who both telleth unto man his thoughts , and what he ought to do as his duty ; and , whatsoever makes manifest is light ; all things that are reproved , are made manifest by the light , yea , by that lig●t which christ giveth , eph. 5.13 , 14. howbeit , every one that doth evil , hateth the light ; neither cometh to the light lest his deeds should be reproved : but he that doth truth , cometh to the light that his deeds may be made manifest , that they are wrought in god , joh. 3.19 , 20 , 21. so that it 's evident , the light is that rule that tryes and manifests all things ; and this was before the scriptures , and is where they are not . many over-look ( and will not see ) their own evils , though they read those very scriptures that testifie against them : but if they turn to the light of christ within , it will make them manifest , and bring them under a sense of their own guilt therein , that they may repent and cease from sin , and so receive remission . 4thly , and now , as for this great point or article of our present opposers faith ( viz. that the scriptures are the only rule of faith , — the spirit being absolutely excluded as a rule by w. k. ) it is to be noted , that since jer. ives , in a letter to me saith , viz. though i might own this question in their sense , yet i never owned it in their words , &c. whereby the reader may see , that jer. ives upon a more deliberate consideration , hath disserted his brethrens cause ; he perceiving ( as it seems ) that they cannot maintain the scriptures to be the only rule . but 1st . where he saith , he might own it in their sense ; this is not true ; for his sense of owning it , was that he did not exclude ( but included ) the spirit : but his brother kiffin's sense was absolutely to exclude the spirit as a rule ; so their senses herein absolutely opposed each other . 2dly , his saying , he never owned it in their words ; is as false ( however he now evades or disowns it ) for many persons of credit that were present , can testifie ( as also the relation of the discourse , taken by an expert short-writer ) that he did own the question ( whether the scriptures are the only rule ) in these their terms for some time , however now he would acquit himself of it ; and thereby has failed his brethren , and broke the neck of their cause . these few questions are for w. kiffin , and the rest , who own him in his principle . quest. 1. by what rule would you have us believe you , when you say the scriptures are the only rule of faith and practice , and absolutely exclude the spirit as a rule ? 2. whether any can truly know and believe the scriptures , without having their understandings divinely enlightned by the spirit that gave them forth , yea or nay ? 3. is not the true beginning of believers , in that spirit ? in order to righteousness , life , and salvation ? 4. do you own the immediate teaching of the spirit , or divine revelation to be attainable in these dayes ? or , 5. can any come truly to know the true god , or jesus christ , without immediate revelation ? 6. what is the key of true knowledge ? 7. what was the rule of abel , enoch , abraham , moses , &c. their faith before the scriptures were written ? 8. do you think the spirit is to be received in the scriptures ? or , that the letter and the spirit are inseparable , yea or nay ? 9. what rule would you make use of , for the conviction of those that either oppose the divine authority ( supposed ) or translation of the scriptures , seeing such cannot be convicted by the scriptures themselves ? 10. 〈…〉 meas●re and ●●le whereunto the tr●e mini●●ers and belie●ing ge●●iles had attained , ●hich they were to walk by , mentioned , 2 cor. 10 , 13 , 15. phil. 3.16 . gal. 6.16 . was that rule the scriptures of the old and new testament , or bible , yea or nay ? here follows a few doctrines asserted by one — wheatly at lambeth , in a book directed in manuscript to one mr. cox ( as he calls him ) : this wheatley seems to be a brother of these baptists , by his opposing the light within , and pleading for their outward forms , and their water-baptism , from the example of christ's going down into the water to be baptized of john. wheatley his doctrine , viz. do not blame the devil to exclude the example of the children of god , if he can by any pretence ; do not blame the devil to perswade men to trust to the light within , &c. pag. 4 , 5. answ. however this man seems to be a friend to the devil , in that he exhorts not to blame him , he is grosly mistaken in saying , the devil perswades men to trust to the light within ; for the devil , and such his instruments , perswade men against the light as much as they can ; for his kingdom is held up in the dark , and his way is darkness it self , wherein his followers walk , who will not bring their deeds to the light , lest it should reprove them : but the light of christ in every man , and the sufficiency thereof , and the scriptures of truth which testifie to it , we beat witness unto ; and against both the devil and this opposer , and against all such as are in the same spirit of dark●●ss and enmity with him and the devil , who oppose the true light. and he that saith , the devil perswades men to trust to the light within ; he hath highly advanced the devil , and conferred as much dignity upon him as the ranters , when they have told us , that the devil is gods good servant , his faithful servant , &c. this is like his blasphemy who setteth the devil in the place of god's faithful servants and ministers , whose work it was to perswade men to his light within ; but both the devil , and ranters , are enemies to the true light within . w's doct. there may be a light amongst men and not within , for jesus christ said to the pharisees , the kingdom of god was within them ; when indeed it was but among them , ( saith he ) ; and to prove it , he citeth luke 17.22 . answ. see how he hath proved the light not within , viz. the kingdom of god was within the pharisees ; christ saith , it is within ; but this man saith , not within : shall we believe christ or him ? but as if he would plainly let us know how he is set to oppose christ , after he hath told us , that jesus christ said , the kingdom of god was within them ; in contradiction to christ , he saith , when indeed it was but among them ; and this to prove the light not within . it is no marvel this man sets himself to oppose christ's followers and servants for asserting his light within , when thus he opposeth christ himself , for saying , that the kingdom of god is within ; but this man saith it was not within , it was but among them . now then here is the case and state of the controversie ; christ and his followers do bear witness to the kingdom of god , and his light within : but the devil and his followers , strive and war against the light and kingdom of god within , as much as they can ; the devil he hath blinded their eyes from seeing the light : he hath made fools , vassals , and slaves of them to do his drudgery , to shew their enmity , and vomit out their shame and principles of darkness against the light within . oh! how hath the devil deceived such wilful opposers and unbelievers ? w's doct. if god , and christ , and holy spirit be within them , then there is none above them ; is not this spiritual pride ? &c. answ. no : it was not spiritual pride in the people of god , and followers of christ , to witness god and christ to dwell in them ; neither did this argue at all that god and christ were not above them ; for , god is above all , and through all , and in all his own , eph. 4.6 . and he that dwelleth on high , and inhabiteth eternity , dwells with such also as are poor in spirit , and tremble at his word . oh! how ignorant are these opposers of the scriptures , and of the power of god ? w's doct. i do believe , that essentially from eternity , the scripture was as really god , as a man's mind is himself , before it is revealed ; so before that spirit that proceedeth from father and son , gave forth the scriptur● , the scripture was really god. can the quakers shew you , that christ the word is not scripture , &c. pag. 17. thus far his assertion . answ. let this be kept on record for his brethren to peruse , and for all other that reade this to judge of , that the scripture was really god from eternity , yea , and that essentially ; as much as to say , the essence of the scripture is the essence of god. what say you baptists and professors ? do you own this doctrine ? if you do not , then give forth your testimony against him and it , and correct and stop such n●vices and ignorant men amongst you from medling with controversies , and from scribling their confusion and blasphemies against us : for , do you own that the scriptures are god ? or , that the scriptures made all things ? or , when you carry a bible in your pocket , do you carry god and his essence there ? is not this rantism in the highest , that your brother hath affirmed ? and doth it not tend to lead into atheism ? let truth in all judge . many of this opposers impertinencies , gross lyes , slanders and abuses against us ( called quakers ) in his pamphlet i here pass by ; my recital of these few passages of his , being , that the rest of his brethren may take notice thereof , and be cautioned not to suffer enmity and darkness to lead them to war against the light and its children , as too many have done , lest that shame and confusion of face ( instead of justification and peace with the lord ) be their reward . here followeth a copy of the baptists bill of excommunication . wee the church of christ , meeting near bow , of which you hester bird were once a member , do by these presents , signifie and declare , that you have turned out of the right way of the lord both in doctrine , and practice , viz. departing from the foundation , doctrine of justification by grace ; from the resurrection of this body ; the personal coming of the lord jesus ; and the holy ordinances of christ , viz. baptism , communion of saints , and the lords supper : and you having been by us , or some of us , admonished ; and remaining incorrigible , wee do hereby declare , that you are gone out from us , because you were not of us ; having rejected the word of the lord and us his people , wee also do reject you , according to the sentence of the lord , exprest by the apostles in these scriptures mentioned in the margent . george barrett . benj. dennis . edw. annesley . rich. mathyson . ralph chapman . signed in the name , and by the appointment of the church , the 17 th of the 7 th month , 1669 , here followeth a copy of the said hester bird ( now hester andrews ) her answer . george barret , benjamin dennis , and the rest concerned ; i do not own you to be the church of christ as you call your selves : for the true church never gave out such a false bill of excommunication as you have against me ; therefore your pretended authority therein i deny . whereas you falsly charge me with turning from the communion of saints ; i have sensibly known and felt the communion of saints , blessed be the lord , since i have been from amongst you . as to the personal reign of christ , i never owned it when i was amongst you ; but his spiritual appearance i am a witness of . your outward bread and wine satisfies not the soul ; i have had more peace when i did not touch your shadows , than when i did . as to the water-baptism , i never found any thing in it , i was the same when i came out as when i went in ; blessed be the lord , i have known one baptism , the baptism of christ , viz. being baptized with the holy ghost and with fire ; for he will throughly purge his floor . as to departing from the foundation , doctrine of justification by grace , as you falsly and slanderously charge me ; i know the foundation of god standeth sure , and another foundation can no man lay than that is already laid , which is christ in us , which is the hope of glory , by whose grace i am justified freely : and this i find to be the doctrine of christ , and his ministers , which i own . a word from the lord unto you , that you would come out from among your dark customs of this world , and come to the appearance of christ in you , as to your excommunication , it 's known i came from you some years ago ; take heed your censure falls not on your own heads : but it shews of what spirit you are . your charge of departing from the resurrection of this body , as you state it ; it s neither truth nor sense , nor have you told me your meaning : for , what resurrection and body have i come to , that i have departed from : howbeit the resurrection i believe according to the testimony of christ and his ministers ; see joh. 11.25 . 1 cor. 15.42 . to the end : and christ's answer to the saduces , mat. 22.29 , 30. h. a. a few brief observations on the scriptures in the margent of the baptists bill ( or rather bull ) against the said hester bird , alias andrews ; which they have perverted and misapplyed : as , first , that of jer. 8.8 , 9. was against the rebellious jews , who were backslidden , and knew not the judgment of the lord , and had rejected his word , who were all given to covetousness , and to deal falsly , from the people to the priest , vers . 7 , 10. none of which evils have these angry baptists proved against this person whom they have rejected , or excommunicated ; for she did first reject them , as she was perswaded she had good reason for ; and that therein she did not reject the word of the lord , but such as have rejected it , whom she denyes to be either called by christ to the ministry , or to be of his church . secondly , that , 1 joh. 2.19 . was against those antichrists who went out from the true apostles , and church : where note , these baptists have neither proved their call to the ministry , nor themselves to be either true apostles , or a true church ; nor yet convicted this woman to be such an one mentioned 1 joh. 2.18 , 19. for she is now directed to ( and owneth ) the vnction within from the holy one , which preserves out of antichrist's delusions , lyes and deceits , &c. which if she continues in , and obey to the end , she shall continue in the son , and in the father , and not deny jes●● christ , or the father , as the antichrists did , vers . 22 , 23. but this anointing within , these baptists have never turned people unto , that they might follow and obey it in all things ; for they impose upon people their own practises , without the immediate guidance of the spirit : and therefore this woman hath cause for ever to bless the lord th●● she turned from them , if she continue in this anointing within ; which is true . thirdly , as to that , 2 tim. 2.17 . & 1 tim. 1.20 . these concerned such as did blaspheme , and used profane and vain bablings ; of whom was alexander , and also hymeneus and philetus , who said , that the resurrection was past already , and overthrew the faith of some : but no such thing as vain bablings , blasphemy , or saying , that the resurrection is past already , have these baptists proved against this person whom they have excommunicated : and therefore it is , 1st . a great sin in them thus to misaply the scriptures against such as they were never intended . and , 2dly , a great presumption in them , to assume an authority from the apostles words , 1 tim. 1.20 . to deliver up to satan , when they have no commission , power , or authority given them of god so to do , as the apostles had , &c. 3dly , what great folly and madness do they shew and bewray , in rejecting , excommunicating , or delivering up to satan , such as have before rejected and denyed them , and refused to have any communion with them , as this hester for some time hath ; for such as were rejected and cast out of the true church , they were either such as would have continued among them in scandalous practises , as fornication , &c. 1 cor. 5. or , 2dly , such false brethren , as by blasphemies , or heresies , troubled the church , and would have sown sedition and strife amongst them ; for testimonies in truth ( against such ) we own . fourthly , as to that of acts 3.22 , 23. it 's on the behalf of christ , that great prophet , ●hom every one ought to hear in all things ; and it 's said , every soul that will not hear that prophet , shall be destroyed from among the people , &c. now it is not every soul that will not hear you baptists ( and come under your water and ordinances , as you impose them ) that must therefore be de●troyed , however you pretend to deliver such to satan ; but every soul that will not hear christ , that great prophet of god in all things , that soul must be cut off : and can you say that you have ever heard the voice of christ , who pretend your selves to be his church ( which we both deny you to be ) ? as also , we deny that you have any call from christ to the ministry . do you judge that none hear his voice but such as you plunge in water ? and that all must be condemned who cannot own you in your imposed shadows , called ordinances , upon pretence of the scripture being your only rule ? when you never yet did either prove or demonstrate that ever you heard the immediate voice of christ , or had a call from him for your plunging people under water ( which is but a shadow ) much less can we believe that you hear him in all things else , which you practise and impose ; for christ is the life and substance , and they who hear him in all things , receive life , and the one spiritual baptism , which yours is not . john newman set against himself : his book and corrupt principles being answered by john newman himself . his principles and contradictions are collected and set opposite in his own words , and the pages of his book cited where they are , and briefly noted , and annimadvertized upon particularly , as followeth . whereto is added , tho. danson , w. kiffin , and jer. ives their contradictions . [ j. n. his contradictions . ] the scriptures of the two testaments is properly and principally called the word of god , and that distinct from christ [ this is asserted above twenty times over ] pages 3 , 4 , 5 , 7 , 8 , 9.10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 22 , 42. jesus christ in scripture is stiled the word of god , a name that 's given to him , his name is called the word of god , rev. 19.13 . [ but then again to shufle off this , j.n. adds ] christ is not alwayes really that which in scripture he is called — comparatively — he is called a door , a vine , &c. pag. 3 , 46 , 47 , 49. animadversion . surely the holy men who spake and writ scriptures from the spirit of god , knew how to speak properly and truly , better than j.n. who in effect reflects on them all , as for speaking improperly ; ( what bold presump●ion and pride is it in him ? ) when they called god , or christ , or his name , the word ; and said , in the beginning was the word , &c. therefore christ was principally the word ; for the scriptures were not in the beginning : nor do they any where call themselves the word , as improperly j. n. doth : for scriptures signifie writings : and is not christ really the door ( in the sense intended ) to them that enter in by him ? howbeit he was really the word , before his name was held forth in the many parables . [ j. n's contrad . ] the scriptures of the two testaments , in which is contained the will of god , properly and principally the word , &c. or way of god , in which is contained the will of god , p. 5. — the prophet saith , god's word is a lanthorn to his feet , and a light unto his paths , psal. 119.100 , 105. animad . christ is the way , the word , and light , and not the writings , they are not christ : and the word that was a lanthorn and light to david , was within him before he wrote the words , and when much of the scriptures of the two testaments were unwritten ; and said he , i have hid thy word in my heart , that i may not sin against thee , psal. 119. [ j. n's contrad . ] the scriptures of the two testaments , principally called the word , distinct from christ. god's perfect way enlightned david , p. 4. and this is called the word , psal. 18.28 , 30. thou wilt light my candle , the lord will enlighten my darkness . animad . god's perfect enlightening way and word , and the light and candle of the righteous , which was spiritual , living , and powerful , was before the scriptures were written . [ j. n's contrad . ] the scriptures principally called the word . the words that god hath spoken by his holy prophets , blessed son , and apostles , p. 3. animad . is there no distinction between the word and words ? in the beginning was the word ; but since , were the words spoken , and scriptures written . besides , the holy prophets and apostles who preached the word from the immediate power of god , were living witnesses of what they spoke ; and their ministry was attended with the same power , and the plain evidence of the spirit went along with it , which was more than barely the writings received by tradition . [ j. n's contrad . ] the commands of god in the first testament , or scriptures of the prophets — the word , p. 7. i shall labour to prove , that the scriptures of the new testament is also called the word — distinct from christ. the teaching and preaching jesus christ according to the scriptures , is called the ministry of the word — is stiled — is called the word of god , act. 4.25 , 26 , 27. & 5.45 . animad . the word was in the beginning before the commands , words or writings were given forth ; the commands are called words that god spake . is not there a manifest difference between the word ( that made all things ) and the words spoken , or writ ? as also between the ministry of the word ( which is the preaching jesus christ ) and the writings of the two testaments ? which this ignorant man makes no distinction between ; for was not the apostle paul a minister of the word , though not of the letter ? did not he distinguish between them ? which this confused opposer hath not done . [ j. n's contrad . ] the scriptures in which is contained the will of god , in order to man's salvation , is properly and principally called the word — and not christ. — there are a people labour to blind this truth , by affirming that christ is the word of god , and not the scriptures ; for they say , the scriptures are the sayings , or the words of god. — christ cannot be understood to be the word of god , — whereas some do affirm christ to be the vvord of god : — such an assertion would make christ a monster , rather than a compleat god , and man , &c. p. 12 , 13 , 15 , 17 , 17 , & 49. i shall freely grant , that christ is called by this name , the word of god ; — christ being the word of god , — christ may be said to be in men , — he may be called the word of god , because he will be that dreadful executioner ; — by the word of god's eternal power , &c. — he shall by by the word of god slay all his enemies ; — in this he may be truly called the word of god , p. 14 , 46 , 47. animad . thou art a blind opposer , who perverts and darkens truth with thy monstrous prejudice , who denies christ to be the word of god ; and blasphemously sayest , such an assertion would make christ a monster , &c. yet for all this , thou shalt freely grant christ to be called the vvord , yea , the vvord of god's eternal power : doest thou herein make him a monster ? and did not the holy men of god call him the word ? and did they blind the truth , or make a monster of christ , supposest thou ? must we reject their testimonies as improper and monstrous , and believe thine as only proper , which is so repugnant to the scriptures , which are the writings , that do contain sayings or words of god , which to affirm is no blinding of truth ? and where provest thou these words in the scriptures , that the will of god is contained in them ? is not the will of god infinite ? and the heaven of heavens cannot contain god. so take thy contradictions back again , viz. that to affirm christ to be the word of god , is to make him a monster : — ( yet ) i shall freely grant christ is called the word of god , the word of god's eternal power . [ j. n's contrad . ] the scriptures properly and principally called the vvord . the word of god therein contained — or the teachings therein contained — the will and mind of god contained in the scriptures , p. 19 , 45 , 49. animad . see the contradiction and falshood of these ; for one while to say the scriptures are the vvord ; another while , they contain the word and mind of god ; these are different : and thou mightest as well say that god is contained in the scriptures , as to say the word , and his mind , and will is ; and so grosly go to circumscribe and limit him who is infinite and unlimitable , who is the eternal word . mark also how j. n. his doctrine ( of the scriptures being principally called the vvord ) is absolutely confuted by himself in what follows . j. n's contrad . ] how was heaven , and earth , and the vvorld made by the vvord of god ? and also by the same vvord are kept in store , p. 48. — the wicked shall be destroyed by this vvord . — the rod of his mouth , isa. 11.11 . the spirit of his mouth , rev. 2.12 . the sharp sword with two edges . — the word of god's grace in convincing , and converting of souls , quick and powerful , sharper than a two edged sword. — in this sense christ may be called the vvord . animad . but surely the scriptures are not all this , nor ever had this sense given of them , that is here given of the word which made heaven and earth , and keeps them in store ; and this did not the scriptures . [ j. n's contrad . ] the scriptures principally called the vvord of god , may be corrupted by man. — this word may be , and is cor●upted by man , &c. p. 19 , 20. being born again not of corruptible seed , but of incorruptible ; by the word of god , which liveth and abideth for ever , p. 57 , &c. [ contradiction again . ] this maketh nothing to prove this word here to be christ. animad . the incorruptible seed , or word by which we are born again , is not the scriptures which have been corrupted by such perverters and corrupters of them as thou art , who goes to set them in christ's place ; and yet ( hypocrite like ) art not willing to keep to the language and terms ( or doctrines ) of them . [ j. n's contrad . ] the scrip●ures are an absolute perfect rule for all men , &c. — unto the end of the world . faith is b●gotten by preaching the vvord with the work of his blessed spirit : — christ the way to bring us to life , &c. pag. 42 , 43 , 50. animad . the spirit of truth leads into all truth ; therefore this spirit , or christ within , is both the guide , way , and rule to all that are spirtiually minded ; all men have not the scriptures to the world's end ; but christ is given both for a covenant and light for salvation to the ends of the earth . [ j. n. his idolatry , in exalting the scriptures into the place of christ. the scriptures the enlightening way of the lord , — the perfect way of god , — a light unto his paths , p. 4 , 5. the gospel , — the seed in the hearts . the will of god , in order to salvation , pag. 11 , 17 , 20. eternal life therein ( viz. in scriptures ) pag. 24. the scripture's an absolute perfect rule ( in order to man's salvation ) for all men to walk by , and none other , pag. 24 , 25 , 26 , 27 , 28 , 29. the scriptures may be corrupted by man. false teachers corrupted the scriptures . the scriptures may , and is corrupted by man , p. 19 , 20. the devil taketh out of mens hearts — the scriptures of the new testament , pag. 17. animad . to the first part , these are high names put upon the scriptures , but not so proved thereby : — for the enlightening , perfect way , and word of the lord god , the gospel , the seed , the will of god , eternal life , &c. were before the scriptures were written , and did preceed the writing thereof it them who spake or writ them , as they were moved by the holy ghost ; and eternal life is in christ , not contained in the scriptures , as the unbelieving jews vainly thought , joh. 5. ( who set up the scriptures above christ the life ) and the scriptures are not the absolute sole rule for salvation ( and none other ) especially if they be corrupted by the devil and wicked men . but the rule of the spiritual mind is spiritual , of that spirit which leads the true believers into all truth . for that which must be owned for the rule of faith , life , and salvation , must likewise be infallible , pure , and incorruptible ; christ being the author of the holy faith , and his light the rule of the right understanding , conviction , and perswasion , and consequently of the belief . [ j. n's contrad . ] the gospel which was preached unto every creature under heaven , was the scriptures of the new testament : the everlasting gospel . — the general ground of faith and assurance . now to deny the scriptures to be the word , is to deny the very fountain and well-spring of comforts to the soul in afflictions , pag. 12 , 35 , 42 , 44. the scriptures is corrupted by man. — prayer and supplication to god by his spirit , by faith in christ god approveth . — christ saith , ye will not come to me , that ye may have life , pag. 20 , 24 , 44. animad . both many creatures , and the gospel , were before the scriptures were written ; and the light of the gospel is more general to ground faith upon than the scriptures : and it is the light of the power ( or gospel ) of god in the hearts . and the gospel is preached in every creature under heaven . and eternal life is in christ the incorruptible seed , the vvord , spirit , life , and light. and god is the very fountain ( whose fulness is in christ ) and the well-spring of comforts to the soul ; not the scriptures : this opposer might as well say the scriptures are god , as the very fountain and well-spring of comforts . and those unbelievers that thought to have eternal life in the scriptures , were like j. n. and his brethren , who will not come to christ that they might have life . and if we must pray and supplicate god by the spirit , then the immediate guidance of the spirit of god must be to us a rule therein ; not the letter . [ j. n's contrad . ] the scriptures are a perfect absolute rule ( in order to man's salvation ) for all men to walk by , and none other . — for the sons of men to walk by unto the ends of the world , pag. 32 , 33 , 34 , 35. a second covenant of his vvill he foretold , jer. 31. is still in force for all men to walk by , and none other . — the second covenant was confirmed by the blood of that spotless lamb , &c. — the second covenant of god's will in order to man's salvation , was confirmed by the death of his only begotten son , pag. 27 , 28. animad . if the second covenant or new testament , may be the perfect rule for all men to walk by , and none other ( as is confest ) then must the immediate teachings of god in his spirit be followed and obeyed as the perfect rule ; for the new covenant-way is spiritual , to wit , the law and spirit of god in the inward parts ; and this is above the writings ( or letter ) outward , which many in remote parts of the world , have not . ( many have not the bible who have a spiritual light or law of god within as the gentiles had , rom. 2. ) and paul was not a minister of the letter , but of the spirit ; wherefore thou that sayest the scriptures are the absolute rule ( for salvation ) for all men to the worlds end , when many of whom have them not ; therein thou hast shut out the spiritual rule of the new covenant , and art one of them that tread the blood of christ under foot ; by which the second covenant was confirmed and ratified . and why hast thou such hard thoughts of god , as to think tha● all nations that have not the scriptures outwardly , are deprived of salvation for want of them ? but in plain contradiction to thy self , the second covenant is a perfect rule still in force for all men to walk by , and no other . [ j. n's contrad . ] the scriptures of the new testament so confirmed , are a perfect rule for all men to walk by , and none other , p. 29. the new-testament letter is to be our rule , pag. 103. in the second covenant of his vvill , in order to man's salvation , there is the man , christ jesus , at the right hand of god , &c. in his second covenant he hath promised himself to be ●he god of his people , 2 cor. 6.16 , 17 , 18. pag. 29 , 30. animad . the scriptures , writings , or letter ( outward ) ( whether of the old or new testament ) ; and the second covenant which is spiritual and inward , are two distinct things : in this second covenant god is the teacher of his people himself , immediately by his immediate spirit , power , or unction within , which teacheth the spiritual minds of all things , which is true and no lye . and what scripture have baptists for saying that the new-testament letter is to be our rule ? let them produce plain scripture proof for their assertion herein , or else confess their error . for pa●l expresly testified , that god had made them able ministers of the new-testament ; not of the letter , but of the spirit , &c. 2 cor. 3. he doth not say they were ministers of the letter of the new-test●ment ; his words will bear no such meaning : for he plainly distinguisheth between the new-testament and the letter , as he doth between spirit and letter . many both priests and baptists , have ( and preach from ) that he calleth the letter of the new-testament , who never knew the spirit in its living ministration , although the scriptures testifie thereto . [ j. n's contrad . ] the scriptures are a perfect rule , in order to salvation , for all men , unto the end of the world . — the very fountain and well-spring of comforts to the soul , pag. 44. act. 3.23 . it is said , a prophet shall the lord your god raise up unto you of your brethren ( saith moses ) like unto me , him shall you hear in all things ; whatsoever he shall say unto you ( observe that ) him shall you hear , &c. in the second covenant — salvation and eternal life to those that obey the same , — in his son : christ a way to bring us to life , pag. 23 , 31 , 39 , 40 , 50. animad . see how manifestly this opposer hath , in these passages , broke the neck of his own cause : for if the son of god must be heard in all things , and he the way to life , and salvation be in him ( as confest ) then the scriptures are not the fountain and well-spring of comforts : god is the fountain , not the scriptures , as most ignorantly and blasphemously is assetted of them . also note how j. n. hath totally confuted and destroyed his cause ( of the scriptures being the only rule ) in what follows . [ j. n's contrad . ] abel , enoch , abraham , isaac , jacob , noah , and the rest of the holy men before moses day , — i grant they had a sufficient rule before the scriptures were written , — they had a more infallible word to walk by ( viz. from god's own mouth ) than is now to us ; for it 's possible , that some scriptures might be corrupted : — this may be granted in the b●st sense , that the spirit is the rule . — the spirit is of more efficacy than the letter . — i shall freely grant that the spirit is greater than the letter , &c. pag. 104 , 106 , 108 , 110 , 112. animad . here 's enough granted to make void all the baptists work for the scriptures being the only rule , seeing there was a certain rule to the holy men of god long before the scriptures were written , which was more infallible than they ; even that of the spirit , which is above and greater than the letter , as is confessed . reader , take notice of this his ample confession to the spirit , against himself and his carnal conceits , in his so highly exalting the letter as he hath done in much of his book . [ j.n. his doct. ] there are a people that have need to have more christ's than one ; otherwise i know not how they will have a christ in every man , especially those who cry up a light in every man [ which this opposer stiles ] a feigned christ , or light within , p. 18 , 29 , 61 , 72 , 74. answ. see the ignorance and scornful spirit this man shews forth in this erroneous stuff : for , 1. jesus christ that was in every saint and true believer , was not more christs than one ; he was still one and the same christ , how , or in whomsoever manifest . 2dly , his light in every man , is a true divine and spiritual light , and not a feigned light , as blasphemously he accuseth it . 3dly , it 's a falshood still to accuse us , with affirming , that christ is in every man : for we say a true light or gift of jesus christ is given to every man , whereby to enlighten the consciences of mankind . [ j. n's contrad . ] the word in their hearts , rom. 10.7 . was not christ. — the true christ doth not dwell in any man as he is christ ; as he is properly and principally christ , he cannot dwell in man. — if he be with the father , then he is not in man , pag. 54 , 60 , 61 , 66. christ may be said to dwell in man. i shall freely own the giving forth of his blessed spirit into the hearts of his children whereby they are directed in his most holy will by the enlightening of their spirits , so far as the spirit of god and christ dwelleth in men , or any of his attributes ; so far god and christ both may be said to dwell in his saints . — if we love one another , god dwelleth in us . — he that dwelleth in love , dwelleth in god , and god in him , p. 77 , 78 , 79 , 80. animad . to the first part , i say his insinuation against us of chris●●eing in every man , is still false , and not our principle ; but that a spiritual light of christ is , his contradiction and confutation to himself is obvious , in 1st . asserting that the true christ doth not dwell in any man. 2dly . the true christ doth dwell in man ( viz. in good men ) in that the blessed spirit doth dwell in his children , and direct them in his most holy will ; and is not this their rule then ? [ j. n's contrad . ] god dwelleth in them . — now the apostle doth not intend the real being * of god ( viz. in saints ) in his glorious and immortal substance . — god and christ are out of all men in order to their glorious and immortal being . — those that receive christ's blessed spirit , such are said to receive his father , yet neither of them in their real being , pag. 79 , 80 , 87. this indwelling of christ in his people , is by his word and blessed spirit , and other pure graces that are of his pure nature and being dwelling in his saints , — and his saints dwelling in the pure life of the same , so christ may be said to dwell in them , and they in him : — when we dwell in the life of his word , and powerful operation of his spirit , and the life of those gifts and holy graces being of the same nature with christ. — god and christ cannot be separate in in their givings forth . — christ in them the hope of glory , p. 81 , 82 , 83 , 86 , 87. animad . the manifest contradictions in these passages run thus , viz. god and christ in their immortal being are not in saints , yet the spirit and pure graces that are of his pure nature and being , dwell in saints . so then this eternal spirit of god and christ ( who are inseparable ) is of the glorious immortal being of both , and in the saints . and when god and christ are said to dwell in them , dare j. n. say they are divided from their own being ? what place is god in where his being is not ? and , who art thou that wouldst limit the infinite being of god from his place and habitation in his saints ? [ j. n's contrad . ] ●oh . 1.1 . proveth the word to be god , for christ was not christ in the beginning ; but christ was in time , when the godhead took flesh to it self , and not before he was born of the virgin mary : and it cannot be in reason concluded , that christ was the word before christ was , &c. p. 50 , 51. [ of christ ] he was not the son of man from the beginning , for then he was only the son of god , and the son of man a● he was of the seed of abraham , pag. 66 , 67. animad . what a gross error is it to affirm , that christ was not from the beginning ; ( or that he was not the word in the b●ginning ? ) and what a denyal of his divinity , like the old hereticks ? and how plainly contradicted in confessing the son of god was from the beginning , and was then ? i ask , if the son of god was not christ ? or , the anointed of god ? seeing he was the son of god before he took flesh , or was born of mary ( and the anointed then also ) ( for god created all things by jesus christ , eph. 3.9 . and by the son he made the worlds , heb. 1.2 . ) the anointing was spiritual , and spiritually received by the heavenly birth * the anointed , the holy seed which is spiritual ; as that which is born of the spirit is spirit , &c. much more might be said , on the behalf of the divinity of the son of god , or christ , who was the word in the beginning , and with the father in his glory before the world began . [ j. n's contrad . ] christ was remote from them , ( christ doth not dwell in any man ) christ in person remote at the right hand of god , viz. in his body of flesh , — personal being , — transhapen manhood , — a glorified body of flesh at the right hand of god , &c. pag , 55 , 60 , 63 , 66 , 67 , 71 , 73. the indwellings of christ by his word and truth , being of the same nature with him , joh· 15.4 . to v. 11. christ is setting forth himself to be the vine , and his people the branches , and adviseth them , — abide in me and i in you , — from eph. 5.30 . for we are members of his body , of his flesh , and of hi● bones , pag. 75.83 . animad . if the indwelling of god and christ be such in his people , and the saints , in such near union and conjunction with christ , as the branches with the vine , and members with the body ; then 't is false and a lying imagination , to imagine either christ , god , and his right hand so remote , as not to dwell in any man , no not in their own people ; [ and these word● , christ in person , remote in his body of flesh , &c. and not in any man ] are not scripture , but added : what strange conceits and limitations would j. n. put upon the unlimited god ( like the old heretical monks of egypt , called anthropomorphites ) contrary to his own confession . [ j. n's contrad . ] christ sitteth advocate with the father , to plead the vertue of his blood , that as there are new sins committed , we might , through faith , have fresh grace in the pardon thereof , pag. 73. the cond●scention of god and christ into the hearts of his people , to work up his saints into the same nature with himself , &c. — god and christ is holy , so his word is holy , heb. 4.12 . and through faith in this word christians are wrought up into the nature of it self , and into god. gal. 4.19 . little children in whom i travel in birth , till christ be formed in you , and this — to bring them forth into a gospel purity , in heart and life . — finally brethren farewel , be perfect , be of good comfort , &c. pag. 78 , 84 , 87 , 88. animad . wherein the baptists , or others , do preach up ( or plead ) the continuance of sin in all men ( even believers , &c. ) term of life : this is flatly contradicted in j. n's following words , viz. that god and christ works up his saints into the same pure nature with himself [ which is not a sinful nature ] however he tells us of new sins committed , which ( he saith ) christ pleads for pardon of ; and that through faith in the word , christians are wrought into the nature of it self , and into god [ in whom is no sin , nor imperfection ] and where christ is formed in man [ he doth not say in a personal being remote ] and men thereby brought forth into gospel purity in heart and life , &c. such do not alwayes commit ( or renew ) new sins ( which renew the old man ) but are renewed in grace , and in the new-man by the spirit of holiness , knowing christ's intercession answered ( viz. that they might be kept from evil , joh. 17.15 . to the end . ) the sins of such being done away , and blotted out by the blood of christ , which in his light within is experienced ( in its vertue and power ) by such as believe and walk in it , 1 joh. 1.7 . now , if j. n's contradictions , as implyed , should be thus placed , viz. finally brethren farewell , be perfect , be of good comfort , — there are new sins committed , &c. how would this answer the end of the command [ be perfect ? &c. ] or , be any comfort●ble doctrine to any that truly desire perfect freedom from sin , and not to live any longer therein ? here followeth the contradictions of tho. danson , w. kiffin , and jer. ives , upon their principle , which was , viz. contradict . that the scriptures are the only rule of faith. t.d. the scriptures without divine illumination are but the foundation of an historical faith , and not of a saving faith. the divine illumination of the spirit , is the foundation or rule of saving faith. contradict . t.d. & w. kiffin . the director and rule of faith and salvation , are two distinct things , as the way to bristol , and my director into the way . yet that christ is both the director into the way to god , and the way it self , they could not deny . irational inconsistences , & contradictions . t.d. that the light which the gentiles had , rom. 2. was not sufficient for salvation . that their disobedience to the light they had , was the cause of their condemnation . yet , that if they lived up to their light , it would not lead them to acceptance with god. their contradictions at the latter discourse . contradictions . w. kiffin . the spirit ( of god ) considered as a rule , is absolutely excluded , &c. jer. ives . the scriptures , including the spirit , are the only rule . our saying the scriptures are the only rule , does not exclude all other rule ( or the spirits illumination ) any more than to say god only hath immortallity , doth exclude all else from having immortality . jo. newman [ his contradiction to w.k. ] this may be granted in the best sense , that the spirit is the rule ; it is of more efficacy than the letter . contrad . w. k. and alderm . hayes quest. whether the scriptures are the only rule of faith , yea or nay ? [ affirmed by them . ] jer. ives [ in his letter ] i never owned this question in their words . animad . here it 's manifest how these men have shaked their own foundation , destroyed their own cause , and are confounded in their babylonish building ; they having rejected the chief corner-stone : but they who believe in the power of god ( which is known in his light within ) and trust in his everlasting name , shall never be confounded . the end . the faults of the press the ingenuous reader may perceive by the sense of the matter , whether they be points , letters , syllables or words ; which are not to be imputed to the author , but corrected , whereof these are some . errata . in the preface , pag. 4. l. 25. the parenthesis is misplaced , read it thus ; light within ( not prejudice and darkness ) judge . p. 13. in the margent , read soc. scho. l. 30. r. theodotus . p. 14. l. 11. for heirs , r. haeresie . p. 22. l 4. blot out [ & ] p. 28. l. 12 ▪ dele without . p. 35. l. 34. r. ( or inferred ) p. 62. l. 25. for it , r. i● . notes, typically marginal, from the original text notes for div a65849-e910 of the scriptures . * note . ] jer. 2.18 . psal. 36.9 . joh. 4.10.14 & 7.38 , 39. of christ. see euseb. soc. ecc. ecc. cro. fol. 572. christ called by several names . christs resurrection owned . and ascention . 1 cor. 10.4 . christs body real . professors confusion about the body . of god's right hand . euseb. eccl. chro. fol. 584 , 588. of christ his second coming . heb. 9.28 . matth. 16.27 . luke 9.26 . heb. 6.6 . revel . 11.8 . joh. 3.19 , 20 , 21. job 24.13 . rom. 10. deut. 30.14 . jer. 8.8 , 9. 1 joh. 2.19 . 2 tim. 2.17 . 1 tim. 1.20 . acts 3.22 , 23. notes for div a65849-e12580 * gross ignorance ! is god any where without his real being ? * christ's spiritual birth owned . mat. 5.48 . 2 cor. 13.11 . 1 pet. 1.14 , 15 , 16. lev. 11.44 . the soul's communion with her savior. or, the history of our lord jesus christ, written by the four evangelists digested into devotional meditations. the first part. traherne, philip, d. ca. 1725. 1685 approx. 173 kb of xml-encoded text transcribed from 112 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a63045 wing t2019a estc r220906 99832290 99832290 36762 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63045) transcribed from: (early english books online ; image set 36762) images scanned from microfilm: (early english books, 1641-1700 ; 2139:2) the soul's communion with her savior. or, the history of our lord jesus christ, written by the four evangelists digested into devotional meditations. the first part. traherne, philip, d. ca. 1725. [16], 179, 190-205, [5] p. printed for w. crooke at the green dragon nigh devereux-court without temple-bar, london : 1685. the preface is signed: p. traheron. cf. wing, which has "savvior" in title. in two books, each with caption title; register and pagination are continuous. with three final advertisement pages. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -biography -early works to 1800. jesus christ -devotional literature -early works to 1800. bible. -n.t. -gospels -early works to 1800. 2000-00 tcp assigned for keying and markup 2001-08 apex covantage keyed and coded from proquest page images 2002-02 tcp staff (michigan) sampled and proofread 2002-02 tcp staff (michigan) text and markup reviewed and edited 2002-03 pfs batch review (qc) and xml conversion the soul's communion with her savior . or , the history of our lord jesus christ , written by four evangelists , digested into devotional meditations . the first part. london , printed for w. crooke at the green dragon nigh devereux-court without temple-bar , 1685. the preface to the devout reader . sir edwyn sandys in his europae speculum observs , that , as one principal means used by the papacy to countermine the progress of the reformation , they took such care to fill all countries with books of prayer and piety in their own language , that they forbore not to reproach the protestants ( who had upbraided them for confining the peepl to the dark devotion of an unknown tong ) with their poverty , weakness , and coldness in that kind , as being forced to take the catholick books for their supply therein . and since the time wherin he made that observation , the reformed churches hav been too long exposed to the same reproach and inconvenience : for , as it was the highest mark of deplorabl servitude , that the israelits went down to the philistins to sharpen evry man his share and his coulter and his ax and his mattock ; so it must needs prov a very dangerous snare to the most religious protestants that they were constrained to hav recours to the church of rome for their best helps to devotion ; whose care of souls , in making that necessary provision for piety , carried with it so fair a shew of tru sanctity and godliness as invited too many of the unwarily devout , first to a favorabl opinion and then to the absolute espousal of her errors and superstition , craftily mingled and recommended in those prayers and meditations that were hammer'd out at her forge . and what was so 〈◊〉 a temtation to win her adversaries , may wel be thought a more forcibl argument to establish and confirm her own friends and abettors , to her 〈◊〉 : so that without a proportionabl care to countermine her policy , there could be littl hope either of with-drawing any of her members , or withholding many of our own , from her communion . but now the church of england hath both exprest her self sufficiently sensib of that defect and made abundant provision for its supply , in compiling and publishing such and such store of books of devotion in her mother-tong , as neither the roman nor any of the reformed can boast of more or better . it may therefore be questioned to what purpos this littl tract should be super-added to those many excellent pieces of devout meditation already in print ; which makes me judg it requisit to giv the reader som short account both of its occasion and design . a most excellent person , eminent ( not to mention her quallity , which is very considerabl ) as wel for her devotion as intelligence , being , by a just and rational conviction of those gross errors and forgeries , on and by which the church ( or rather , court ) of rome hath founded and upheld her greatness , reclaimed from her communion to that of the church of england ; to evidence how far she was from being induced therunto by any other motiv besides that of disinterested religion , resolved to confine her self to the same strict rules of devotion and abstinence , in the exercise of her protestant principls , whereby she had exprest her exemplary zeal in the popish superstition . and that her soul , in those many hours which she daily allotted for retirement , might not grow languid and dull in the same act either of prayer or reading ( as the body is apt to becom stiff and unweildy if long held to the self-same posture or motion ) these brief aspirations on the gospel-history were composed to diversify her entertainment , and fill up those intervals which a pious difcretion thought requisit for the better improvment and more orderly disposal of the time set apart for such religious exercises . and what hath been thus used and approved in the devout solitude of a privat closet , now appears in publik with design to supply the vacant hours of other pious votaries , especially at such times as either the wise authority of our superiors , or their own particular resolution , shal dedicat a whol day to the duties of prayer and humiliation . but lest that different order wherinto the several evangelists hav cast their relation of our savior's acts and speeches which the holy ghost hath thought fit to transfer unto succeeding ages upon record , might occasion a fruitless repetition of any one part , or an unseemly confusion in the whole ; i have reduced it to such a method which gerard and chemnitius hav digested their harmony of the four gospels into : that the religious peruser may more regularly pass throu the entire history , or the more readily hav recours to any particular transaction in it which may best suit with the present scope of his devotion . wherunto if this small essay prov any way serviceabl , it will at once recompens my present labor and encorage me to proceed ; being ardently desirous to express my self , in communion with my savior , a sincere lover of souls , p. traheron . a general prayer preparatory to the ensuing meditations . o father of mercies and god of all consolation , who art the fountain of life and salvation , my so● and all that is within me bless thy holy name , for sending thine only-begotten son into the world to redeem me and all mankind to thine eternal glory . i beseech thee withdraw mine affections from this world , that i may serv thee in spirit and in truth : enlighten my understanding and reform my will , that my heart may be entirely united to thee , and ( all other business set apart ) as well secretly among the faithful , as openly in the congregation , adore and prais the god of my salvation . and since the mercies of god do at once oblige and encorage me to present my soul and body a living sacrifice at thine altar , let this my reasonabl service be so acceptabl unto thee , that neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to com , nor hight , nor depth , nor any other creature be abl to separat me from the lov of god which is in christ jesus our lord . giv me a clear sight into all the mysteries of his life , and a du sense of all the miracls of his lov unto death , til i be so ravished with the contemplation of their gracious design upon my soul , as to count all things but loss for the excellency of the knowledg of christ jesus my lord , and be ready to suffer the loss of all things , and count them but dung , that i may win christ ; and be found in him , not having mine own righteousness , which is of the law , but that which is throu the faith of christ , the righteousness which is of god by faith ; that i may know him , and the power of his resurrection , and the fellowship of his sufferings , being made conformabl unto his death . and let the constant secret meditation of his life and lov , his sufferings and glory , his virtues and graces , his precepts and promises , his presence and power , be the hidden manna of my soul , its food and refreshment in all conditions ; in afflictions , my support ; in poverty , my treasure ; in reproaches , my glory ; in darkness , my light ; in sickness , my health ; in troubl , my repose ; in prosperity my defence ; in life and health , my joy and consolation ; that christ being thus formed in me , i may ( through him who giveth us the victory ) overcom the vanities of the world , the lusts of the flesh , and the temtations of the devil , til he becom my life in death and my happiness in heven . amen . the soul's communion with her savior . the first book , containing so much of the gospel-history as relates to the infancy of the h. jesus , and that time of his privat life which passed before he entred on his publick ministry . cap. i. of his incarnation . §. 1. o holy and ever-blessed jesu , eternal son of the eternal god , who didst descend from thy father's bosom ; from the highest hevens , thy royal throne , to this vale of misery ; that by taking my nature upon thee , thou mightest not only suffer and satisfy for me , but also impart thy nature unto me. i prais and magnify thy name , for this thine unspeakabl lov. i adore thee for thine infinit wisdom and goodness : i am astonished at thy stupendious humility and condescension to lost and undeserving man. bow the hevens , o lord , once more , and com down , touch my heart with thine almighty power ; and , having cast out whatsoever may be offensiv to thy sacred majesty , fill it with thy blessed presence for ever . §. 2. o blessed jesu , whose incarnation was so sublime a mystery , that , to usher in a matter of such extraordinary concernment to the world , the angel gabriel was sent from god , unto a city of galilee named nazareth , to a uirgin espoused to a man whose name was ioseph , of the hous of david , and the uirgin's name was mary : i magnify thy glorious name , for making thy spirits ministers unto them who shal be heirs of salvation . as the angels and arch-angels prais thee , the cherubim and seraphim adore thee , and all the hevenly host bow down unto thee , not only fitting upon thy throne , but even at the lowest degree of thy foot-stool , wherunto thou hast voluntarily humbled thy self in thine incarnation : so , let me , i beseech thee , in concurrence with the celestial choir , celebrat this mystery of thy lov on earth , & worship the majesty of thy glory in heven , til my life becom angelical by rejoicing in thee and in thy salvation . §. 3. when the angel came in unto her , and said , 〈◊〉 thou that art highly favored , the lord is with thee ; blessed art thou among women : she cast in her mind what manner of salutation this should be . i prais thy holy name , o blessed jesu , for the greatness of thine eternal lov to this holy virgin , and to all mankind in her . o make me sensibl how highly i my self am favor'd in this great transaction , since she was thus blessed among women , that all the families of the earth might be blessed in her seed . a salutation of such infinit importance doth worthily deserv to be frequently revolved in our minds , which , being particularly brought to a privat family in jewry , hath prov'd of universal concernment to the whol world. o let me also tast and see how gracious the lord hath been to my soul : no matter for the favor of men , so we find grace with god. §. 4. while she was troubled at his saying , the angel said unto her , fear not mary , for thou hast found favor with god. and behold , thou shalt 〈◊〉 in thy womb , and bring forth a son , and thou shalt call his name iuses : he shal be great , and shal be called the son of the highest , and the lord god shal giv unto him the chrone of his father david . and he shal reign over the house of iacob for ever , and of his kingdom there shal be no end . i prais and magnify thy name , o jesus , for thy great glory and endless soveraignty , for as much as thy kingdom is an everlasting kingdom , and thy dominion endureth throu-out all generations . o thou root and off-spring of david , vouchsafe to extend thy scepter over all nations , and be for salvation to the ends of the earth , that under thy government all peopl being saved from their sins may liv and prosper in peace and holiness . sit upon the throne of my heart by the power and presence of thy holy spirit , reign over all the faculties of my soul , subdu them to thy will , and be thou my god and king forever . §. 5. then said mary to the angel , how shal this be , seeing i know not a man ? wherunto the angel answered , the holy ghost shal com upon thee , and the power of the highest shal overshadow thee , therfore also that holy thing which shal be born of thee shall be called the son of god. i prais and magnify the name , o thou son of god , for thine in finit condescension to becom the son of man. it is not less blessed and mysterious to conceiv thee in the heart by faith , than to carry thee in the womb of flesh : send therefore , i befeech thee , the same spirit and power to rest upon mine affections , til christ be formed in me , that thy humility and holiness , thy life and lov , may be brought forth in my conversation , and so adapt me to be called the son of god. §. 6. holy jesu , who , for the more rational engagement of the virgins faith , didst further acquaint her by the same angel , behold , thy cousin elizabeth , who was called barren , she also hath conceived a son in her old age. i magnify thy h. name , becaus with god nothing shal be unpossibl . this maxim may suffice to silence all the cavilling inquiries of human reason , how this should be : for the same power that makes the barren womb fruitful , can with the same facility dispens with those laws of nature that render it unlikely there should be a virgin-mother : and that spirit , which , by breathing on them , was abl to make dry bones liv , may be very rationaly believed of sufficient power to impregnat a virgin 's womb. and therefore , in considering this transcendent mystery of my savior's incarnation , i will rather admire and recount his goodness and truth , than question his power , or pry into the manner of its accomplishment ; and in all his trials of my faith or pati nce , my soul shal say , as the 〈◊〉 of the lord did , be it unto me according unto thy 〈◊〉 . §. 7. upon this information the blessed virgin mary arose and went iuto the hill-country to the hous of 〈◊〉 , to visit her cousin elizabeth , who no sooner heard her salutation , but the babe leaped in her womb , and she was filled with the 〈◊〉 ghost : so that she said with a 〈◊〉 voice , blessed art thou among women , and blessed is the fruit of thy womb , whence is it that the mother of my lord should com to me ? i prais thy name , for this marvelous effect of thy presence , o blessed jesu , and for the powerful influence of thy spirit manifest therin , even before thy manifestation to the world. help me , o lord , so to correspond with thee in thy gracious visitations as to discharge all the offices of lov , friendship , and christian piety incumbent on me toward all relations , that i also may be a joy unto thy servants , and they such unto me , as thou art unto us all . and let the voice of thy salutation , sounded in mine ears by the ministry of thy word , make me blessed in believing that there shal be a performanre of those things which were told us from the lord , as wel concerning the second coming to judg the world as hath already been of thy first coming to redeem it . §. 8. o my dear redeemer , who , in making choice of this holy virgin to be thy happy mother , hast regarded the low estate of thy 〈◊〉 , preferring that before all the outward pomp and grandeur wherwith we are too fondly taken , to giv us an instructiv instance that humility is the fountain and fore-runner of honor , for behold from thenceforth all generations do call 〈◊〉 blessed : my soul doth magnify the lord , for he that is mighty hath don great things , and holy is his name ; he hath shewed strength with his arm , when he put down the mighty from their seats , and exalted them of low degree , to help his servant israel in remembrance of his mercy . lord , since the poor and lowly in heart are so acceptabl in thine eys , teach me to lov retirement and delight in devotion as this elect virgin did , and make me truly content and happy in the lowest degree wherin thy providence shal think fit to place me . and since thou art graciously inclined to fill the hungry 〈◊〉 good things , let her faith in relying on god's ancient promises of mercy , which he spake to our fathers , to abraham and to his seed for ever ; her wisdom in treasuring up all thy sacred tho mysterious verities ; her constant obedience to thy revealed will ; her exemplary humility amidst all thy graces conferr'd upon her ; and that spirit of prais and thanksgiving wherwith she rejoiced in god her savior , added to her modest chastity and holy fear , replenish and adorn my soul and life in all estates and conditions : for thy mercy is on them that fear thee from generation to generation . §. 9. o thou day spring from on high , who throu the tender mercy of our god hast visited us , to giv light to them that 〈◊〉 in darkness and in the shadow of death , to guide our feet in the way of peace . blessed be the lord god of israel , for he hath visited and redeemed his peopl , and hath raised up an horn of salvation for us in the house of his servant david . lord , grant unto us , that we being delivered out of the hands of our enemies , may serv thee without fear , in holiness and righteousness before thee all the days of our life ; till we acquire the saving 〈◊〉 of thy salvation given unto thy peopl , by the remission of their sins . §. 10. holy jesu , with what wisdom didst thou delay thine incarnation so long ? with what mercy no longer ? thou didst defer it so long , that the scriptures fore-going it might testify of thee , according to that saying , in the volume of the book it is written of me ; to the end all holy souls , in the sundry ages and nations of the world , might be filled with expectations & desires of thy coming in the flesh , and confirmed in their faith by the prophecies accordingly fulfilled . yet wouldst thou not delay it longer , that the over-flowings of thy lov , in the fulness of time , might satisfy all holy longings with the accomplishment of thy wonderful incarnation , in order to our compleat redemtion i prais and magnify thy name , for the exceeding riches of thy grace and wisdom treasured up in this thy mysterious and sacred dispensation : beseeching thee , that as thou art the 〈◊〉 of all nations , so to render thy self altogether lovly in mine eys . o vouchsafe to com into my soul in the fulness of thy compassion , for the pardon of my sins ; in the fulness of thy grace , to subdu my lusts ; and in the fulness of thy power , to strengthen me in resisting temtations ; as thou camest in the fulness of thy lov , to redeem me from their malevolent influence . §. 11. o blessed jesu , who didst endure nine months confinement in thy mother's womb , til the days were accomplished that she should be delivered , that beginning at the root of our nature thou mightest throuly cleans its original corruption : i magnify thy sacred name , for thy patient conformity to thine own laws of nature , attending till her ordinary time and method should open the doors of the matrix for thy releas . lord , moderat that impatience wherwith we usualy crave any expected good , and that eagerness of mind which precipitats us into irregular courses to evade whatsoever we fancy uneasy or troublsom : and when i am reduced to any great strait , enabl me , with a contented patience and humbl resignation , to wait on thee , my best aid and exemplar , for deliverance in thy good time . §. 12. when as his mother mary , being espoused to joseph , was found with child , before they came together ; and that just man , not willing to make her a public exampl , was minded to put her away privily ; the angel of the lord appeared unto him in a dream saying , joseph thou son of david , fear not to take mary thy wife , for that which is conceived in her , is of the holy ghost ; and she shal bring forth a son , and thou shalt call his name jesus , for he shal save his peepl from their sins . i celebrat thy saving name , for fulfilling that which was spoken of the lord by the prophet , saying , behold a uirgin shal be with child , and shal bring forth a son , and they shal call his name emmanuel . evidence thy self , o jesus , to be god with us. in making us tender of our neighbor's reputation ; and instead of judging rashly according to appearance , let us rather follow the dictats of thy grace , if not from the immediat direction of thy holy spirit , yet according to the charitabl prescriptions of thy holy word . §. 13. then joseph being raised from sleep did as the angel of the lord had bidden him , laying aside all the unkind determinations of his mistaken jealousy . i prais and magnify thy name , o god , for that steddy faith and perfect resignation wherwith this thy servant entertained the intimation of thy divine will , who was not disobedient to the hevenly vision , but readily submitted to the authority of the message without disputing the truth or possibility of the mystery therin revealed . lord , render me more inclinabl to employ my talent in a hearty obedience to thine express commands , than spend my time in the fruitless disquisition of those unaccountabl 〈◊〉 which thou hast been pleased to reveal from heven : and let his unparallel'd abstinence who took unto him his wife , and yet knew her not til she had brought forth her first-born son , not only so shame all mine inordinat affections and engage me to abstain from fleshly lusts which war against my soul , as to keep under my body and bring it into subjection ; but withall heighten our esteem and emulation of the transcendent chastity and conjugal lov of that immaculat pair whom the king of heven thought fit to honor and entrust with the birth and breeding of his own son , who was not so styled her first-born as to imply there ever was any other succeeding fruit of her womb ; the mother of god being worthily believed an eternal virgin , as wel in and after as before the bringing forth of that son whose name they called jesus , according to the mystical import of that abstruse prophecy , in the 44th chapter of ezekiel , this gate shal be shut , it shal not be open'd , and no man shal enter in by it ; becaus the lord the god of israel hath enter'd in by it , therefore it shal be shut . §. 14. o dear jesus , who in the same act of assuming our humanity 〈◊〉 also evidence thy divinity , being as well conceived by the h. ghost as born of a virgin. i adore thine eternal god-head , for thy great wisdom and care in the discovery and confirmation of this sublime mystery of thy hypostatical union ; which thou didst not only transact in secret by the message of the angel gabriel , the overshadowing of the h. ghost , and the conception of the virgin mary ; but hast openly ratified by the report of those shepherds that had seen a vision of angels by the brightness of the star which appeared in the hevens , and by the deportment of the wise men whom it conducted from the east to jerusalem ; by the testimony of simeon and anna in the templ , and that of thy precursor john the baptist in the wilderness : all publick and unquestionable arguments as well to confirm as exhibit the truth and import of the annunciation made in privat to the devout virgin ; that this first step towards the great act of our redemtion , being alike glorious within and without , might appear worthy to be received of all with full assurance , and contemplated by all with infinit gratitude and delight . o my dear and gracious redeemer , whose humanity and divinity are inseperably united , in thee are hid all the treasures of wisdom and knowledg , being filled with the fulness of god. grant , throu the dispensation of thy grace , that the same godhead which dwelleth in thee bodily , may spiritualy abide in me ; that , as thy body is united to thy soul and both unto god , so my body may be incorporat with thine , and my soul enflamed with such a degree of thy lov as shal be an earnest of our ever-lasting union . fill me with great and reverent apprehensions of that inexpressibl honor wherunto we are advanced in our union with the deity , in regard it is the end and effect of thine ; and let this consideration disentangl me from all things here below , that living the life of god , from which the whol world is alienated by sin , i may enter into an hevenly fellowship with the father and with his son jesus christ for ever . amen . cap. ii. of his nativity . §. 1. o thou king of kings and lord of lords , who dost dispose and turn the hearts of earthly monarchs as it seemeth best to thy godly wisdom , making that 〈◊〉 which went out from cesar augustus that verse 1 all the world should be tared , subservient to thy celestial decree long before cyrenius was governor of syria revealed by thy h. prophets touching the place where christ should be born : for , in obedience to the imperial edict all went to be tared , 〈◊〉 one into his own city , and joseph went up from galilee , out of the city , nazareth , into judea , unto the city of david , which is called betl 〈◊〉 , to be tared with mary his espoused wife then great with child , in such a juncture of time , that 〈◊〉 they were there the days were accomplished that she should be delivered . i prais and magnify thy h. name , for thy over-ruling wisdom and providence in making those occurrences , which seem contingent , and arbitrary to human reason , instrumental to carry on the good purpos of thy divine will ; so that what the prophet micah had fore-told ( as the chief priests and scribes themselves did readily explain and apply it ) may at this day serv for the direction and establishment of our faith in the tru 〈◊〉 . lord , let that admirabl concent and harmony between thy old and new testament , which is evident in this and many other singular instances of thy truth and power , be effectual to convince the obstinat jews , convert the unbelieving . gentils , and bring all mankind to the obedience of faith in jesus christ our lord. §. 2. o thou most high possessor of heven and earth , who didst humbl thy self to be wrapped in swadling 〈◊〉 and 〈◊〉 in a manger , becaus there was no 〈◊〉 in the 〈◊〉 , having made choice of a poor virgin for thy mother and a mean carpenter to pass for thy reputed father , both being destitute ( not only of a numerous train of attendants , and such like marks of worldly pomp and grandeur , but even ) of ordinary conveniences : i prais thy glorious name , for thus taking upon thee the form of a servant , that thou mightest heal the error of our ignorance and ambition . let the continual memory of this thy blessed exampl giv an effectual check to the vanity of my mind , for the utter extirpation of all the pride or avarice incident to my nature : and , having dispossessed all sensual thoughts and beastly appetits of that room which entirely belongs to thee , be thou pleased to accept of my poor heart , as thou didst of that homely stabl to reside in , supplying their place with such unfeigned humility as may render me cheerfully contented in all estates . lord , impart needful consolation to the poor , a sanctified poverty of spirit to the rich , and the abundant riches of thy grace to all. §. 3. there being in 〈◊〉 saine country shepherds abiding in the field , keeping watch over their flock by night , the angel of the lord came upon them , and said unto them , fear not , for behold , i bring you glad tidings of great joy which shal be to all peepl ; 〈◊〉 unto you is born this day , in the city of david , a savior , which is christ the lord : i magnify thy sacred name , for this admirabl mixture of humility and glory wherwith thou , o christ , hast beautified and signalized thy coming into the world : for , the ministry of an angel , to proclaim thy birth , is no less glorious and sublime , than to be an inmate with the beasts of the stabl seems base and mean in our eys . lord , since thou hast vouchsafed to direct thy winged herald to those vigilant cottagers , that the poor and simpl might hav as much occasion to shew forth thy prais as the great and learned ; i cannot but admire ( and heartily desire to imitat ) the perfection of thine impartial lov to the souls of men . thou art not deluded with the beautiful vizard of a great estate , nor enamor'd on empty titls of honor ; but , seeing throu the veil of such human additaments and beggarly inventions , dost infinitly prize the naked souls and bodies of thy servants . quicken me ( i beseech thee ) to an industrious . attendance on my calling , and a stricter watchfulness over my thoughts , words , and deeds , ( those numerous flocks which are very apt to wander and go astray ) that my soul may be precious in thy sight : and , tho i walk in darkness , in the vale and shadow of death , yet let thy gracious visitations not only enlighten and refresh me , but also draw and direct my heart to follow these honest shepherds , who ( in obedience to the direction they receiv'd from heven ) left all to go unto bethlehem and seé that thing which the lord had made known unto them , where they found the babe lying in a manger ; that i also , being filled with the like joy in believing what they found verified by this sign which the angel had given them , may boldly publish thy goodness and truth together with my own grateful apprehensions of it , as these shepherds did , who when they had seen it , made known abroad the saying : which was told them concerning that 〈◊〉 , and returned glorifying and praising god for all the things that they had heard and 〈◊〉 . §. 4. and how could they do less . having so lately seen a multitude of the hevenly host , praising god and saying , glory to god in the highest , and on earth peace , good will towards men. shal angels descend to celebrat our peace on earth ? and , shal not we lift up our eys on high to giv god the glory ? can they rejoice in the manifestation of his good will towards men , and men themselvs be unaffected with such an inestimabl benefit ? may i be silent or insensibl , while the hevenly host sing praises ? i will prais and bless and giv thee thanks for ever , o my dear redeemer , for the transcendent efforts of thy lov to me and all mankind , exprest in this angelick carol. o be thou graciously pleased to warm my breast with som sparks of this celestial charity , that being like unto the angels in doing thy will and shewing forth thy praises upon earth , i may at last be made equal to them in the fruition of thy 〈◊〉 presence in heven : and in order thereunto , let that lov of god which was thus manifested towards us , by sending his only begotten son into the world , that we might liv throu him , even when we were enemies to god and all goodness , powerfuly engage us to the practice and improvement of that peace thou hast restored upon earth by transcribing the most excellent copy of thy good will towards men ; for , if god so loved us , we ought also to lov one another ; upon the unfeigned discharge of which grateful and advantageous duty , the whol success of his means of grace and our hopes of glory doth so much depend , that without following those things which make for peace as wel as holiness , no man shall see the lord. §. 5. now , all they that 〈◊〉 those things which were told them by the 〈◊〉 , wonder'd at it ; but the blessed virgin mary kept all these things and ponder'd them in her heart . i prais and magnify thy name , o thou uncreated angel of the covenant , for the astonishing power and peculiar influence of thy divine revelations , which are usualy attended with a various effect upon the minds of different persons . grant ( lord , i beseech thee ) that i may not entertain any discovery of thy saving truth or more especial presence , with the short-lived flash of a bare transient wonder or fruitless amazement , after the loos exampl of the un-thinking part of mankind : but rather so imitat the pious prudence of thy matchless mother ; who discreetly observed evry intimation of thy god-head , and carefuly kept in mind whatever might enlighten her understanding therin , as to treasure up all the sacred notices of thine eternal power and godhead in the safe recesses of my heart , and allow som time and thought to make a du reflection on such considerabl things as may thereupon be worthily committed to a religious memory in my soul ; for , whoso is wise will ponder these things , and he shal understand the loving-kindness of the lord. §. 6. o thou light of the world , who wast born in the night , an emblem of that dark and disconsolat estate wherinto we by transgression fell : thou art the sun of righteousness , by whose rising upon the earth the peepl that walked in darkness hav seen a great light , and upon them that dwell in the land of the shadow of death hath the light shined . thy glorious appearing hath dispersed the cloud of thy father's wrath , under which the whol creation groaned , together with those unwholsom mists of sin , error , and ignorance wherin mankind was lost and benighted : thou hast dissolved the everlasting chains of darkness which were justly prepared to bind us in hell and despair , and once more restored us a day of hope to rejoice in the light of thy countenance for ever : all that is within me doth bless thy h. name , who hast said unto my soul , arise , shine , for thy light is com , and the glory of the lord , is risen upon thee . lord , grant that in thy light i may see light : let the light of thy grace prepare mine eys to behold the illustrious splendor of thy glory . and since it is the night wherin all the beasts of the forrest do mov , let me hav no longer fellowship with the unprofitable works of darkness , but rather reprov them , by walking as a child of the light and of the day , remembring that the day-spring from on high hath visited us , to giv light to them that sit in darkness and in the shadow of death , to guide our feet into the way of peace , which is the work of righte usness , as its effect is quietness and assurance 〈◊〉 ever . §. 7. o thou prince of peace , who , by disposing the states of the earth to peace and quietness at the time of thy nativity , hast shew'd that the gracious design of thy coming into the world was to remov the enmity between god and man , by reconciling them to each other in thy self : i glorify thy name , for so suitabl an 〈◊〉 , that what was written by the prophet isaiah is fulfilled ; for , unto us a child is born , unto us a son is given , and the government shal be upon his shoulder ; and , of the increas of his government and peace there shal be no end. lord , how coms it to pass that such as call themselves after thy name , be no less contentious and bloody than 〈◊〉 who are strangers to the doctrin of thy gospel ? how long shal christendom be the scene of those tragick wars and injurious villanies which barbarians detest and blush at ? o , be thou pleased to extend thy golden scepter over the earth , that the inhabitants thereof may at length be induced to beat their swords into plow-shares and their spears into pruning-hooks : and , in order to the publick peace , put an end to mens privat animosities , and pacify the particular commotions of their minds : compose all our tumultuous passions whensoever they arise , regulat our disorder'd appetits , subdu our pervers wills. and reduce all our unbridled affections and faculties to so serene a temper as is meet for the reception and obedience of that great and only potentat , whose name is wonderful , counsellor , the mighty god , the ever lasting father , the prince of peace . §. 8. o thou eternal son , who art the wisdom of the father , and hast endued thy church with such a degree of prudence and gratitude as to institute and observ an annual feast , for a constant memorial of thy nativity , to confirm our faith , re-inforce our duty , redoubl our praises , and repeat our thanks ; so that being filled with thy graces , by a du participation of thy h. sacraments in a grateful commemoration of the word made flesh , we may all conspire to celebrat thy salutiferous birth with eucharistical joy : i magnify thy name , for the great and diffusiv efficacy of thy ( outwardly ) mean and 〈◊〉 nativity , the fame wherof hath so marvelously prevailed over all the earth , that the gentils are com to thy light and kings to the brightness of thy rising . strengthen and direct thy church , the pillar and ground of the truth , to maintain the beauty of order and the virtu of h. disciplin , together with the form of sound words in her doctrin , throu-out all ages , that all her members may with one mind and one mouth glorify god even the father of our lord jesus christ , by celebrating all such festivals with holy joy , in unity of spirit and the bond of peace , as are instituted for the honor of thy mercy , the glory of thy wisdom , and the setting forth of thy goodness & power , in this great and inscrutabl mystery of godliness , god manifest in the flesh. ever-blessed god , who evry year refreshest us with a re newed birth of devout affections by the welcom memorial of our savior's nativity ; grant that we may entertain this humbl rising of the sun of righteousness with such ardent devotions as may better dispose and engage us to follow him , who enlighten'd the world with his truth and enflamed it with his lov , til we acquire as great abilities , as we hav obligations , to join with the celestial choir in singing the angels carol , glory to god in the highest , on earth peace , good will towards men. cap. iii. of his circumcision . §. 1. when eight days were accomplished for the circumcising of the child ; tho the power and innocence of my gracious redeemer might well hav exemted him from that rigorous ceremony , yet did the holy jesus freely submit therunto , at once to obey the divine law , acquit us from that bloody rite , and giv us many useful instructions . i prais and magnify thy name , o christ , for substituting a more easy sacrament instead of that sharp ceremony wherunto thou thy self hast submitted , and teaching me , by this thy voluntary condescension , to yield ready obedience to all the ordinances of god , how severe and grievous soever they seem to flesh and blood let the endearment of thy tender lov in undergoing those hard and painful rules , from which thou hast thought fit to releas thy church , engage evry member therof to wave all pleas of dispensation or priviledg which may seem to countenance any remisness in the discharge of our religious duties : and when the iniquity or violence of unreasonabl men ( who frequently impose greater burdens than themselves are willing to bear ) shal make it necessary for me either to observ any unwarrantabl injunctions or undergo any severe penalties rather than transgress thine express will , inspirit me with grace and corage patiently to submit therunto ; but withal render me cheerfuly conformabl to all those wel advised constitutions , wherby our lawful superiors either in church or state hav thought fit to regulat our deportment in things indifferent . §. 2. o thou tru messiah , whose name was called jesus , being so named of the angel before thou wast conceived in the womb : i giv thee all possibl thanks and prais , for making good the gracious purport of this thy name , in saving thy peepl from their sins . o blessed jesus , since , by the imposition of this adorabl name , the holy ghost hath made a publick declaration that thou art com into the world to save sinners , save me ( i beseech thee ) who am the chief of sinners ; let me tast and see how gracious the lord is in the healing influence of this name : a name that doth charm the dullest ears and revive the drooping hearts of miserabl sinners , infinitly beyond the sweetest accents of musick , and therefore is exalted abov evry name , even by god himself ; which hath made it highly reasonabl ( whatever any cavelling hypocrits , either by their irreligious doctrin or deportment , argu to the contrary ) that at the name of jesus evry knee should bow , in 〈◊〉 , in earth , and under the earth ; and that evry tong should confess that jesus christ is lord , to the glory of god the father . in obedience to which divine decree , i prostrat my self before thee o lord , i worship thee o christ , and humbly beg thee on my knees to be my jesus , my savior . §. 3. o holy jesus , who in this first ( tho small ) effusion of thy blood didst pay the earnest of that debt which thou hadst undertaken to satisfy as our surety : i bless thy saving name , for thus obliging thy self to fulfil the whol law , and expiat its violation , on our 〈◊〉 how early began my 〈◊〉 to suffer ! he shed his blood almost as soon as he drew his breath . o my soul , defer not to execute his will , who seem'd impatient to procure thy welfare at the price of his blood ; and instead of abusing his exact obedience for a cloak of libertinism , let the exampl of his perfection engage thee to follow his steps in all holy conversation : and do thou , o jesu , at once supply , and satisfy for , all the defects of my frail obedience . §. 4. this bloody character of circumcision left the impression of god's seal upon believing sinners , that they bearing in their bodies the marks of the most holy , might be put in mind whose servants they are , and what duty they ow. i humbly adore thee , o jesus , for submitting to the imputation of sin , and the penalties consequential therunto , tho thou knewest no sin. lord , let this prospect of thine exinanition , in taking upon thee the form of a servant , yea a sinner , who art god blessed and holy for ever , not only banish all those irregular desires of esteem which lurk in my bosom , but also render me industrious to be truly holy , not to be thought 〈◊〉 : and may this beginning of sorrows in thy 〈◊〉 abate all the vanity and niceness of mine . §. 5. o my immaculat lord , thou hadst no lusts to 〈◊〉 , no corruptions to renounce , no new nature to put on , and yet didst permit thy fore-skin to be circumcised , that we might learn therby to put away all 〈◊〉 and superfluity of 〈◊〉 tiness : i prais thy h. name , for this visibl sign of that 〈◊〉 grace we stand in need of . let this thine infant-wound , o j su , circumcise our hearts , purify our hands , and 〈◊〉 our whol man blameless and undefiled : and since there is a fountain open'd to the hous of david , for sin and for uncleanness ; let the blood of christ , who throu the 〈◊〉 〈◊〉 offer'd himself without spot to god , 〈◊〉 our conscience from dead works to 〈◊〉 the living god , that being 〈◊〉 from all 〈◊〉 of flesh and spirit 〈◊〉 may perfect holiness in thy fear . to this end , i beseech thee mortify the deeds of my body , cut off the occasions of sin , and disappoint the temtations most apt to betray me 〈◊〉 : for , he is not a jew which is one outwardly , neither is that circumcision which is 〈◊〉 in the flesh ; but he is a jew which is one inwardly , and circumcision is that of the heart , in the spirit , and not in the letter , whose prais is not of men but of god. §. 6. o my soul , who could imagin so small & privat an action , in a country so remote and an age so long past , should be of such marvellous concernment to thee , and evry family in the earth besides ? i prais and magnify thy name , o christ , for that 〈◊〉 wisdom and goodness wherwith thou hast enlarged my joys , in making all thine actions conduciv to the benefit and instruction of the whol world. grant me grace ( i beseech thee ) so to use those faculties wherwith thou hast enabled me to reflect on and consider objects so far distant in time and place , that duly weighing the great confequence and wide concernment of evry thought , word , and deed , enrolled in the volum of eternity , i may becom the more cautious of ordering my conversation aright , til divine lov , entire obedience , and uniform devotion compleat my life in this world , and prepare a delightful spectacl for god , angels , and just men made perfect , in the next . cap. iv. of his epiphany . §. 1. now , when jesus was born in bethlehem of verse 1 〈◊〉 in the days of herod the king , 〈◊〉 , there came wise men from the east to jerusalem , saying , where is he that is born king of the 〈◊〉 ? for , we 〈◊〉 seén his star in the east and are com to worship him . i prais and magnify thy name , o thou wisdom of the father , for the gracious and 〈◊〉 influence of the eastern 〈◊〉 , whose appearance and motion being wholy 〈◊〉 did attract the eys , engage the faith , and guide the feet of these learned sages in quest of thee . in deed , they are the only wise men , who use their learning to find out heven . lord , as thou didst illuminat their souls by a diviner light to discern the benefit and design of that created star , so be thou graciously pleased to accompany the hevenly oracls of thy word with such a convincing power and demonstration of thy spirit as shal be effectual to bring in the fulness of the gentils , to whom thou hast extended the scepter of thy mercy as well as to the jews , having made both one and broken down the middl wall of partition between us . §. 2. o blessed jesu who didst withdraw the conduct of that star as soon as the wise men were com to jerusalem , leaving them to be informed by the ordinary ministry of the chief priests and scribes of the peépl , whom 〈◊〉 〈◊〉 gathered together , demanding of them where christ should be born : they said unto him , in bethlehem of iudea ; for thus it is written of 〈◊〉 prophet , and thou bethlehem in the land of iuda art not the least among the princes of iuda ; for , out of 〈◊〉 shal com a a governor that shal rule my peépl israel . i prais thy h. name , for the seasonabl use of miracls , and the transcendent excellency of the means of grace : it is unreasonabl to look for manna when we are once enter'd into the land of promise . reclaim therfore ( i beseech thee ) all pervers and ignorant schismaticks from that gross presumtion of temting thee for new lights and needless revelations , now thy will is so expresly revealed in thy word ; and let the priests lips , to whom thou hast committed the ordinary dispensation of thine oracls , always preserv sufficient knowledg to direct thy peepl in the way of salvation by that more sure word of prophecy , which was of old written for our instruction , and is to this day a standing record taken from the mouths of those holy men of god who spake as they were moved by the h. ghost . and as thou didst lead these honorabl pilgrims by the conduct of a star to the means of grace , and , by the ordinary preaching and explanation of thy word , unto thy self , making both those methods useful in their respectiv places ; so let thine ancient miracls confirm and quicken us in the use of such ordinary means as are adapted to these later times : for , the light of thy glorious gospel is as much more instructiv than the obscurer language of a star , as the shining splendor of the day outvies the gloomy shades of night ; this being no less powerful to draw men from all quarters of the earth to thy worship , than that was to invite these few from the east . §. 3. the 〈◊〉 men , having received so full and plain an answer from the priests , in the 〈◊〉 of a truth which neither their fear of herod nor their own enmity was abl to suppress , continu their progress toward bethlehem , nothing discoraged either with the disappearing of their oriental guide , or by the troubl which the bold and open declaration of their embassy had given herod and all ierusalem with him : i magnify thy sacred name , o christ , for this their exemplary corage and resolution : be thou the delightful object and answer of all mine enquiries , the sole end and recompence of all my travel ; and let my soul depend on thee in the greatest destitution of all outward helps and encoragements , that those obstacls which the world is apt to cast in my way being furmounted by a firm purpos of mind to follow thee , i may throu a du use of thine ordinances be brought out of the maze of error and ignorance 〈◊〉 the knowledg of thy truth , and walk in the right way to thy saving presence . §. 4. o h. jesu , who , to reward the faith and zeal of these devout pilgrims , didst not only signify to them the birth of the messiah in general , but conduct them also to jerusalem ; and at last , when they departed thence , attend them even to bethlehem , by the star which they saw in the east , that went before them til it came and 〈◊〉 〈◊〉 where the yong child was , to their great joy : i bless and prais thy name , for being found of them that seek thee , according to thy faithful promise , i will never leav thee nor forsake thee . lord , since from those general tearms which gave us expectations of a savior , that should be a man , and of the jewish nation ( which alone had been a special favor and priviledg to the world ) ; thou hast descended to more exact particulars in fore telling us by thy prophets , that he should be of the seed of david , born in bethlehem , and that of a virgin : let me not rest satisfied with any general report or superficial knowledg of thy coming in the flesh , til my own soul experimentaly find that thou art com to be my redeemer in particular . for this purpos , let me never want or neglect the light of thy gospel ; pardon and reliev as wel my blindness as my backwardness hitherto , which hath render'd me unprofitabl under it ; and make us all so duly sensibl of our abuse or mis-improvment of the tenders of thy grace and mercy , that we may henceforth obey all thy godly motions , til our experience of thy lov fil us with joy unspeakabl and ful of glory . §. 5. o thou light of israel , of whom balaam the gentil prophesied , saying ( as it were in allusion hereunto ) there shal com a star out of jacob and a 〈◊〉 out of israel : i 〈◊〉 thy name , for ushering in the day of grace with the brightness of thy rising . thou hast promised to giv the morning-star to him that over cometh , as a pledge or earnest of the inheritance of the saints in light : grant therfore , i beseech thee , that we may hav power and strength to get the victory and to triumph against the devil , the world and the flesh ; and , wheras this is the victory that over-cometh the world , even our faith , lord , encreas our faith , til the dawning 〈◊〉 unto the perfect day and grace be consummat in glory . §. 6. when they were com into the hous , they saw the yong child with mary his mother , 〈◊〉 fell down and 〈◊〉 〈◊〉 ; and opening their 〈◊〉 presented unto him gifts , 〈◊〉 and 〈◊〉 and 〈◊〉 . i prais and magnify thy name , o my adorabl redeemer , for thy gracious acceptance of these tenders of their homage and adoration to thy majesty : 〈◊〉 thee to cast a benign ey upon my humbl addresses to thy throne ; who desire to adore thee with the entire oblation of my soul and body , and with all the faculties of both offer unto thee , my king , the gold of loyalty and obedience ; to thee , my god , the odors of devotion and thanksgivings ; and to thee , my savior , the myrrh of mortification and repentance ; distilling from a broken and a contrit heart : for , these are sacrifices which thou wilt not despise ; nay , wherwith thou art better pleased than with all the material gold , frankincens and myrrh in the world. §. 7. these eastern sages are vulgarly dignified with the titl of kings , and tho that opinion appears not founded on any authentick record , yet 't is not unimprovabl in reference to the present subject ; for , isaiah's prophecy , which says , the gentils or nations shal com to thy light and kings to the bright ness of thy rising , is actualy fulfilled at this day , thy gross , o christ , being advanced upon the crowns of many potentats , who glory in that as the chief ensign of their honor : i giv thee thanks and prais , becaus the kingdoms of the earth are becom the kingdoms of the lord and of his christ. purge out of thy kingdom all things that offend ; make all christian kings holy ; and all the heathen , christian : and let thy loving-kindness , which is better than the life its self , enrich my soul with a contentment more desirabl than crowns and more advantageous than kingdoms , in paying the tribute i ow to jesus christ the prince of the kings of the earth , saying , unto him that loved us , and washed us from our sins in his own-blood , and hath made us kings and priests unto god , even his father ; to him be glory and dominion for ever and ever . amen . cap. v. of his presentation in the templ . §. 1. when the days of her purification were accomplished , the virgin-mother brought her h. child iesus to jerusalem ; to present him to the lord , according to the law of moses . i therefore prais and magnify thy name , o my god , for making the ancient precepts of thy law so aptly minister to the accomplishment of those succeeding prophecies which tell us , the lord whom ye seek shal suddenly 〈◊〉 to his templ ; and , i wil fil this hous with glory , saith the lord of hosts : wherin the law and the prophets conspire to giv the more publick notice of the messiah at his manifestation to israel . how glorious was that templ wherin the lord and owner therof ( who dwelleth not in templs made with hands ) made his personal and visible appearance : this made the glory of that latter 〈◊〉 greater than of the 〈◊〉 , tho far short of it in outward riches and grandeur . there thou , o christ , wast often typicaly represented ; but here thou art personaly present , to the firm establishment of the christian faith and the utter confusion of jewish infidelity , whose incorrigibl obstinacy in unbelief doth blasphemously turn the truth of god into a ly , it being altogether impossibl that these prophecies can ever be fulfilled after the subversion of the second templ o let my soul be the templ of thine eternal residence , and evry christian heart be as wel hallowed as dignified by thy gracious presence . §. 2. o h. jesus , the 〈◊〉 which thy blessed mother came to offer for her purification , being a pair of turtl-doves or two yong pigeons , is no less an argument of her poverty than obedience , according to that which is said in the law of the lord , and if she be not abl to bring a lamb , then she shal bring two turtls , or two yong pigeons . i magnify thy sacred name , for giving us hereby to understand that god hath chosen the poor of this world , rich in faith , to be heirs of the kingdom which he hath promised to them that lov him . let this her readiness to fulfil the law make us more sollicitous to do our duty , according to the ability god hath given us , than to conceal our poverty for shame , or alledg it for an excuse to serv god of that which cost us nothing . lord , purify my heart , that it may yield a du respect to all the parts and precepts of thy law ; studying the mystical sence of the ceremonial , observing the rational injunctions of the moral , admiring the politick rules of the civil , and reverencing the holy rites of the ecclesiastical : for , they all bear the stamp of thy authority , and are therfore worthy of all acceptation and esteem . §. 3. o thou redeemer of the world , who in conformity 〈◊〉 〈◊〉 law , 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy to the 〈◊〉 , wast 〈◊〉 to the high-priest , and 〈◊〉 of him for 〈◊〉 〈◊〉 〈◊〉 mony , according to the estimation of the first-born of man : i prais thy h. name , for becoming a 〈◊〉 for many , yea , for all , whether 〈◊〉 or not . by thee the very priests and levits are redeemed , who themselvs were taken from among the children of israel instead of all the first-born , which had been 〈◊〉 to the lord. i beseech thee , by 〈◊〉 of the price thou hast paid for my soul , enrol me among the general assembly and church of the first-born which are written in heven , who , having received the spirit of adoption , are not only the children but heirs of god and joint-heirs with christ. and that thine infinit merit , which sufficeth to make evry one of thy brethren a compleat possessor of thine eternal inheritance , may qualify us all to receiv a kingdom which cannot be moved , let us hav grace wherby we may serv god acceptably , with reverence and godly fear , as becoms persons redeemed from their iniquities . §. 4. when the parents brought in the child jesus to do for him after the custom of the law ; simeon , a man just and devout , to whom it was revealed by the holy ghost that he should not see death before he had seen the lord's christ , came by the spirit into the templ , where he took him up in his arms and blessed god for the consolation of israel which he had long waited for and now happily found . i prais and magnify thy name , o my dear jesus , as wel for the singular graces conferr'd on this reverend person as for the publick testimony he gave of thee to them that were present pardon , i beseech thee , my neglect of waiting for thee , wherby i have justly forfeited the peculiar manifestations of thy 〈◊〉 and favor ; and now that i am not only ready , but earnestly desirous , to receiv thee in mine arms , yea to lodg thee in my heart , vouchsafe to purify and enlighten me with the h. ghost , that i taking delight in thy sanctuary and carefully attending thee there , with a soul ful of joy and a mouth ful of praises , may also bless thee my god and speak of thine honor in thy holy templ . §. 5. thus did pious simeon , whose eys were no sooner blest with that desirabl interview , but his tong exprest the contentment of his heart in this swan-like song , lord , now 〈◊〉 thou 〈◊〉 servant depart in peace , according to thy word : for , mine eys hav seen thy salvation , which thou hast prepared before the face of all 〈◊〉 . i prais thee , o christ , for being both a light to lighten the gentils , and the glory of thy peepl israel . no wonder that ioseph and thy mother marvelled at those things which were spoken of thee , especialy hearing him that blessed them say 〈◊〉 mary behold , this child is set for the fall and rising up of many in israel , and for a sign that shal be spoken against , in so much that a sword should pierce throu her own soul also ; lord , endu my soul with a like sens of this inestimabl benefit , that i may rehears this song with equal pleasure and concernment , since mine eys also see the longings and expectations of former ages turned in to joys and praises for all 〈◊〉 generations ; it being highly reasonabl for our satisfaction to be as strong in delight as their expectation was great in desire : for , the principal design of thy coming into the world was to remedy , not occasion , the fall of any either in or out of israel ; that such as fall throu their own default might rise agen by faith in thee , and those who hav spoken most bitterly against thee may upon repentance be forgiven , when the thoughts of all hearts shal be revealed . §. 6. this notabl testimony of old simeon was seconded by anna a prophetess , of the tribe of aser , who was of a great age , being a widow of about fourscore and four years , which departed not from the templ , but served god with fastings and prayers night and day : for she coming in at that instant gave thanks likewise unto the lord , and spake of him to all them that looked for redemtion in ierusalem . i prais and magnify thy name , o redeemer of israel , for rewarding that godly matron's devotion with so happy a change of her fastings into jubilees and her prayers into praises . lord , since those to whom thou revealest thy self must be qualified for that blessed priviledg by so much diligence and unwearied devotion , enable me by thy grace to apply my utmost endevors therunto night and day , as well in fastings and prayers to deprecat my own and my nations sins , as by feastings and praises to congratulat thy manifestation to the world and the saving consequences thereof ; uniting in my devotions all the pious longings and earnest wishes of the old world , with the transporting joys and inexpressible satisfactions of the new. cap. vi. of his flight into egypt . §. 1. when they had thus performed all things according to the law of the lord , they returned into galilee , to their own city nazareth , but were not allowed any long continuance there : for , soon after the 〈◊〉 of the lord appeared to ioseph in a dream , saying , arise and take the yong child and his mother and 〈◊〉 into egypt , for 〈◊〉 wil seek the yong child to destroy him : he took them by night and departed 〈◊〉 : i celebrat thy name , o son of the highest , for exposing thy self to so many hazards and inconveniences for my sake , and for the constant vigilance of thy father's ey to serv and secure thee by the ministry of angels . thy lov alone moved thee to descend from the region of bliss and glory to this vale of misery and troubl , and nothing but thy gracious design to free us thence inclined thee rather to retire into the hous of bondage than yield thy 〈◊〉 to the tyrants cruelty , lest our hope should hav been unseasonably cut off . watch over me , i humbly beseech thee , in all the dangers wherwith i am beset in this world of iniquity , and either instruct me to escape them or strengthen me to sustain them . let no devices of the wicked prosper against my soul , but reflecting on this thine own peril , be thou ever ready to deliver me from the malicious designs of unreasonabl and cruel men. §. 2. o my blest redeemer , who , in thy tender years , for the avoiding of herod's rage , didst endure a tedious banishment , to let us know there is no less ground of contentment in a voluntary exile ( when thy providence makes it necessary for us ) than in the enjoyment of our nativ soil : i bless thy h. name , for being equaly near us in all places of thy dominion ; for , the whol earth is thine . lord , whatsoever thy wisdom and authority thinks fit to enjoin me , let thy grace incline me cheerfuly to obey , how much soever it seem to thwart my worldly interest or eas ; and , in all my endevors to execute thy will , conduct and defend me with thy good providence . obeying thee i may be safe in egypt , the hous of bondage , while encompassed with perils ; and throu disobedience to thy commands , may perish in bethlehem , the hous of bread , tho surrounded with plenty : to thy better choice therefore do i wholy refer the disposal of my self and all mine affairs ; for , thou art god only wise and blessed for ever . §. 3. o thou mirror of meekness , who 〈◊〉 rather submit to the common remedy of with-drawing from the impendent storm , than use a miracl either to 〈◊〉 the purpos or withstand the power of herod , by any irresistibl influence of thine own : i prais and magnify thy name , for thine exemplary subjection to civil magistrats , being quietly submissiv not only to the good and gentl , but even to the froward . let the respect thou barest them in thy peaceableness and patience under the grossest abuse of their authority and jurisdiction , quicken and confirm in me the principls of an inviolabl loyalty , that i resist not evil ( tho unjustly inflicted by the higher powers ) but rather shun the inconvenience by a timely retreat than presume to disturb their government , or oppose their authority , by any unwarrantabl and contumacious practices ; for , whosoever resisteth the power , resisteth the ordinance of god : and they that resist shal receiv to themselvs damnation . cap. vii . of his return out of egypt , after the slaughter of the innocents . §. 1. when herod saw that he was mocked of the wise men , ( whom he had sent to bethlehem with this charge , go and search 〈◊〉 for the yong child , and when ye hav found him bring me word agen , that i may com and worship him also ; but they , being warned of god in a dream that they should not return to herod , were departed into their own country another way ; ) he was exceeding wroth : i glorify thy name , o christ , for the ready obedience of those thy followers in conforming to evry notice of thy will ; who , truly judging it cannot be right in thy sight to hearken unto men more than unto god , would rather incur the danger of an earthly king's displeasure than the guilt of disobedience to the hevenly vision . that tyrants and usurpers are a scourge unto themselvs , we hav a notabl instance in herod , whose passions were ever on the rack to chastise his ambition : as soon as the eastern pilgrims came with their inquiry , where is he that is born king of the jews ? he was troubled with fears and apprehensions of som innovation in the state : no sooner were they gon without giving him such an account of their journy as he required , but he is tormented with rage at the affront they put upon him , in sleighting his commands and eluding his expectation . evry inconsiderabl accident doth discompose an unquiet mind : establish me therefore o lord , with thy free spirit against the violent efforts of my passions ; and that i may enjoy such a peace and serenity as naturally flows from the regular dictats of reason and religion , let me never do or desire any thing contradictory therunto . §. 2. herod's wrath , not enduring the narrow confinement of his own breast , like a raging torrent that involvs all the neighboring plains with ruin and destruction , breaks forth into a bloody edict which 〈◊〉 all the children that were in bethlehem , and in all the 〈◊〉 therof , from two years old and under , proportioning the extent of his 〈◊〉 according to the time which he had diligently enquired of the wise men , when he privily called them to inform him what time the star appeared . i adore thy sacred name , o my god , for permitting that which was spoken by 〈◊〉 the prophet to be thus fulfilled , in rama was there 〈◊〉 voice heard , 〈◊〉 weeping for her children , and would not be comforted , becaus they are not . the enraged king of jewry meant to destroy those infants , but contrary to his merciless intention wrought their deliverance : by the death he inflicted , he freed them from sin , as by the effusion of their blood he accomplished their baptism ; and while that crafty fox designed to involv the son of god in the common butchery , his wicked devices recoiled upon himself in the murther of his own . for , the lord withdrew his beloved isaac , and left a thousand innocent lambs to be sacrifised in his stead and accepted for his sake . these were redeemed from among men , being the first . fruits unto god and to the lamb ; and in their mouth was found no guile , for they are without fault before the throne of god. weep not therefore for thy children , rachel , for , 〈◊〉 are blessed ; they follow the lamb whithersoever he goeth , therefore be comforted . o god the judg of all , who , by the death of these new-born babes , hast taught thy church , that neither the tenderest age , nor the most immaculat innocence , is exempt from suffering for thy sake , or incapabl of the glorious rewards allotted to the nobl army of thy martyrs : giv all the members of thy church militant here upon earth grace so to adore thee in this and all other transactions of thy providence ( how severe or unaccountabl soever they seem to human reason ) as may confirm their hearts in a hopeful resignation to thy will and an assured trust that their cheerful submission therunto shal be crowned with thine eternal favor , when thy church shal becom triumphant in heven . assist me also , i humbly beseech thee , to check the first rise of my passions , lest , being cherished in my bosom , they grow too head-strong to be reclaimed , and break out into such acts of violence and villany as are not to be named without horror and detestation . §. 3. holy joseph ( having abode in egypt til herod was dead ) upon the information and encoragement which he received from an angel of the lord , that they 〈◊〉 dead which sought the yong child's life , arose and took the 〈◊〉 and his mother , and came into the land of israel ; but , in regard he was afraid to go into iuden , where archelaus did reign in the room of his father herod , being further warned of god in a dream , he turned aside into galilee , and dwelt in a city called nazareth . i prais and magnify thy name , o christ , for ordering the seemingly accidental circumstances of thy life to fulfil that which was spoken of the lord by the prophets ; thy return from banishment , upon a divine summons , expresly answering that saying , out of egypt hav i called my son ; and thine abode in nazareth , according to god's direction , implicitly corresponding with this , he shal be called a 〈◊〉 . in all my spiritual desertions , whensoever i am restrained from thy sanctuary or cast out of thy sight , lord grant i may patiently attend , and at last happily find , the seasonabl returns of thy grace and presence , and altho my whol life be an unsettled pilgrimage , yet be thou pleased to refresh me in the various stages of it with the society and priviledges of thy chosen peepl , and bring me in the end to the place where 〈◊〉 honor dwelleth : that as thou , o child of god , didst grow and war strong in spirit , being filled with wisdom ; so the grace of god may be upon me in like manner . cap. viii . of his going up to the templ , and disputing with the doctors . §. 1. now , wheras his parents went to ierusalem evry year at the feast of the passover , the holy child at twelv years old did accompany them thither , after the custom of the feast : i magnify thy name , o jesus , for observing and countenancing thine own ordinances ; and humbly beseech thee to establish and adorn thy publick worship among us , by restoring our religious solemnities to their du veneration and attendance , that commemorating thine ancient mercies with thankful hearts , we may derive fresh advantages from them , not only evry year but all the days of our life . they want no templ who hav god himself in their hous ; they can need no sacrifice who hav jesus in their company : yet did not the h. virgin and s. joseph neglect their annual progress to jerusalem , but , in an uninterrupted cours of pious conformity to the law , trained up the b. child from his youth in the strict observation of it . o my soul , consider their pious and regular devotion , and after the good exampl which the prudent and orderly behavior of such holy persons hath set before thee , be careful and conscientious as wel in celebrating the publick christian 〈◊〉 as in improving all privat occasions of piety and duty , to express thy religious communion with the saints not only of thine own time but of former ages too . §. 2. when they had fulfilled the days , his parents returned homeward ; but the child iesus tarried behind , which they knew not of : for , supposing him to hav been in the company , they went a days journy before they fought him among their 〈◊〉 and acquaintance , and then turned back again to ierusalem ; where , after three days , they found him in the temple , fitting in the midst of the doctors , both hearing them and asking them questions . i prais thy h. name , o my savior , for making the second templ thus glorious by thy presence , and giving such early notices of thy divinity as made all that heard thee astonished at thine understanding and answers , let all my conferences , i beseech thee , be holy , wise , and prudent , always aiming either to receiv or communicat instruction by proposing such questions concerning the mysteries of thy kingdom as may serv to the use of edifying and minister grace to the hearers : for this purpos , make me diligent in frequenting those places and persons which are consecrated to thy service and set apart by thy providence for our ordinary learning , that the principls of tru wisdom and piety , being instilled in my youth , may render me , in my riper age , wise unto salvation ; abl to refute errors and maintain truth , practise virtu and discountenance vice ; and coragious in laying hold on all fit opportunities for both , without being unseasonabl or unprofitabl in either . §. 3. o thou son of god , who , in answer to that question wherin thy parents expressed how much they were troubled at thine absence and amazed at thy supernatural abilities , son , why hast thou thus dealt with us ? behold , thy father and i hav sought 〈◊〉 sorrowing : didst say unto them , wist ye not that i must be about my father's business ? which saying they understood not . i prais and magnify thy name , for thy forward undertaking to do the work of him that 〈◊〉 thee , preferring thy care to pleas thy hevenly father before the regard du to thine earthly parentage . lord , let no worldly obligation be of force to withdraw me from thee or lessen my duty to thee ; nor yet suffer me upon any pretence of doing thee service to becom undutiful or disobliging to those whom grace or nature hath made my relations : but that , taking good heed to dispatch the business thou dost entrust me with , in the first place , i may also deport my self with du respect to my several relations , tendring that duty which i ow them respectivly with all affability and cheerfulness . cap. ix . of his return to nazareth and retired life there . §. 1. ob. jesu , who wentest down with thy parents to nazareth , leaving the society of the great and learned , together with the soothing charms of popular admiration and applaus . i prais and magnify thy name , for recommending a mixture of retirement and privacy with our publick actions and emploiments , wherin we may hav leisure and opportunity to contemplat thy father's glory , as thou didst ; enjoying his marvellous works , studying in his most excellent laws , tracing the foot-steps of his wisdom in both , and ravished with the consideration of his infinit lov in all . by these approved means , let my faculties and thy graces be so improved in me , that i may view all things with thine eys ; expose my self rarely , with thy prudence ; retire with thy contentedness ; be enflamed with thy lov to god and man ; and partake of all the unknown accomplishments that ly hid in thy concealed life , som sparks wherof darted forth in thy super-natural understanding and exemplary conversation evry day . thus , receiving of thy fulness grace for grace , i shal derive far more satisfaction from the light of thy countenance , in a domestick privacy , than all the inviting advantages and publick honors of the world can pretend to . §. 2. o thou sole fountain of our grace and glory , who didst not only accompany thy parents to nazareth , but wast subject unto them there , being content to liv and labor in the painful vocation of thy reputed father til the thirtieth year of thine age ; for , on that account thine own countrymen tearm thee the carpenter , as wel as the carpenter's son : i prais thy h. name , for expressing thy subjection and humility so long in that mean and laborious emploiment . quicken me , i beseech thee , to honest industry in my calling , that , whether it seem base or honorabl in the eys of men , i may duly approv my self in the sight of god , and be so wel contented with whatsoever part his wiser providence allots me , to act , as never to be ashamed of my poorest kindred or of doing any the meanest offices for them . §. 3. o my dear jesus , in that silent painfulness and retired condition , which so long veiled thy hevenly extraction as seemed to pass it into oblivion , thou didst encreas in wisdom and stature , and in favor with god and men. i magnify thy reverend name . for the purity of thine inoffensiv life , and that signal patience wherwith thou didst attend the prefixed time of executing thy divine office. lord , rectify that eagerness and impatience wherwith we usualy snatch at expected honors and rush into new emploiments , pardon those miscarriages in my present state of life wherby i hav given occasion of offence to any , and endu me with so much prudence and humility as may render my lov and service acceptabl to all ; that i may grow into favor with god and men , which thine exampl and success persuade me is a grace not desirabl only , but attainabl also by those that increas in wisdom as well as stature , and express their so doing in an amiabl and blameless conversation . cap. x. of his inauguration to his office by the preaching and baptism of s. john. §. 1. o my gracious redeemer , thou didst send thy servant john ( who grew and waxed strong in spirit , being in the wilderness til the day of his shewing unto israel ) as a messenger before thy face to prepare thy way before thee , by 〈◊〉 the baptism of 〈◊〉 for the remission of sins , wherin he exprest the uoice of one crying in the wilderness , prepare ye the way of the lord , make his paths strait , as it is written in the prophets : i prais and magnify thy name , for this suitabl beginning of the gospel of 〈◊〉 christ the son of god. let me learn , i beseech thee , from the austerity of thy fore-runner , both in apparel and diet ( for , the same john had his raiment of camel's hair and a leathern girdl at 〈◊〉 his loins , and his meat was locusts and wild dony ) so to comply with the doctrin of mortification and repentance which he preached and practised , that i may 〈◊〉 the salvation of god. and , as the peepl , who went out to him from jerusalem and judea , and all the region round about , were baptized of him in jordan ; confessing their sins , so do thou baptize me with the h. ghost and with fire to the forsaking of mine ; that being effectualy warned to flee from the wrath to com , i may bring forth fruits meet for repentance , rather glorying to hav abraham my father in faith than after the flesh , since god is abl of the very stones to rais up children unto him . and now that the axis laid 〈◊〉 the root of the 〈◊〉 , be graciously pleased to direct the hand that guides it , to cut off the dead or luxuriant branches of sin and folly that evry 〈◊〉 may bring forth good fruit , in stead of hewing down the whol body to be cast into the fire . §. 2. when the peepl , the publicans , and the soldiers , which came forth to be baptized of john , asked him , what shal we do : instead of requiring them to forsake their several callings , as unlawful or irreligious , he recommends charity , upright dealing , and honest contentment to their practice in the du use of them . i giv thee thanks and prais , o jesus , for making the duties of religion consistent with those of our worldly vocations . lord , bless my conscionabl industry in that lawful emploiment wherunto thy providence hath called me , that , by my honest diligence therin , i may do thee service in my generation , and working with my hands the thing which is good , may hav ( and hav the heart ) to giv to him that needeth : and yet , let not my earnest concernment for the things of this life be pleaded in excuse for my neglect of a better , but among all my most justifiabl cares , allow som time and thought so to attend on the ministry of thy word and the administration of thy sacraments , as may best make a practical expression of , and giv a proper answer to , this inquiry on the behalf of my soul , what must i do to be saved ? §. 3. as the peepl were in 〈◊〉 , and all men mused 〈◊〉 their hearts of john , 〈◊〉 he were the christ or not ; so that the jews sent priests and levits , who were of the 〈◊〉 , from jerusalem to bethabara beyond jordan 〈◊〉 he was baptizing , to ask him , who art thou ? he denied not , but confessed , i am not the christ , nor elias , neither that propher . i indeed baptize you with water , but there standeth one among you whom ye know not ; he cometh after me and is preferred before me ; for , he was before me , tho born after me ; the latchet of whose shoos i am not worthy to unloos ; whose fan is in his hand , and he wil 〈◊〉 purge his 〈◊〉 , and wil gather the wheat into his garner ; but the chaff he wil burn with fire unquenchabl . i prais and magnify thy name , o christ , for this record of john , who 〈◊〉 witness of thee without seeking the enhancement of his own reputation by the envious concealment of thy person or office. lord , purge the floor of my heart from all that chaff of vanity and pride which renders me at any time inclinabl to deck my self with the spoils of that honor which is only du to thee ; that , being littl in mine own eys ; i may cheerfuly magnify him who is mightier than i , of whose fulness we hav all received , even grace for grace , which alone can fit us to be laid up in store for the master's use in his hous not made with hands eternal in the hevens ; for , the law was given by moses , but grace and truth came by jesus christ , who , being the only begotten son which is in the bosom of the father , hath declared that god whom no man hath seen at any time : and since the same john , being a man sent from god , came for a witness , to bear witness of the light , that all men throu him might believ ; let this his publick testimony hav its designed effect upon 〈◊〉 man that cometh into 〈◊〉 〈◊〉 , not only confirming the tru faith where it hath been already planted , but creating it also where 't is yet wanting , with so great a power and demonstration of the spirit , that , altho the world , which was made by him , without whom was not any thing made , knew him not while he was in the world , yet it may never more be said , he came unto his own , and his own received him not , but being now no longer born of blood , or of the wil of man , but of god , all flesh may see thy salvation , and behold the glory of the word made flesh , as that of the only begotten of the father , who as verily was in the beginning , and was with god , and was god , as he dwelt among us ful of grace and truth . and the good god of the spirits of all flesh grant that the son of thy lov in whom was that life which was the light of men , may shine in the darkness that hath benighted the children of this world , til the power ( or rather priviledg ) to becom the sons of god , which he gave to them that believ on his name , 〈◊〉 graciously imparted to all the families of the earth , by embracing the true faith which hath saved as many as received him . §. 4. then cometh iesus from galilee to iordan unto iohn , to be baptized of him , having quitted his dear relations and privat occupation , the more freely to begin and attend his father's business : i celebrat thy name , o my dear redeemer , for leaving the sweetness of a peaceabl retirement , to enter upon a state not only encumber'd with sweat and travel , but also 〈◊〉 to censure and persecution for thy church's sake . i humbly beseech thee , let no self-ends , or more pleasurabl enjoyments , detain any one from undertaking such publick duties as he is lawfuly called unto : but , when a more open exposure may any way conduce to the general good and benefit of thy peepl , be a safe retirement never so desirabl , encorage us all to abandon our particular eas and satisfaction ; preferring thy church before all our privat concernments or domestick interests whatsoever . §. 5. o b. jesus , tho iohn 〈◊〉 thee , saying , i hav need to be baptized of thee , and comest thou to me ? yet didst thou persist in thy resolution of submitting to his disciplin and baptism , who owned himself 〈◊〉 to carry thy shoos , requiring him to suffer it to be so now : i magnify thy gracious name , for thus expressing how well it becometh us to fulfil all righteousness . o giv me , and all that call themselves after thy name , the christian humility of conforming to all the rules of godly disciplin which shall be found requisit for thy church's peace , and of submitting to any service ( how much soever abased ) that may tend to the benefit of the smallest in thy flock , or end in the advancement of thy glory . §. 6. most h. jesus , who , when all the peepl were baptized , didst descend into the river to be baptized among them , that thy father's declaration , being made from heven in the audience of a multitude , might be the more publickly known and undeniably confirmed : i glorify thy name , because thy delights are among the children of men. be present , i beseech thee , in all the devout assemblies of thy saints and servants ; and so bless thine ordinances unto them , that the wil of god revealed from heven 〈◊〉 be effectualy divulged and obey'd among all nations . and now thou hast thus sanctified the element of water to becom sacramental for the remission of sins , having in a symbol purified human nature of that guilt and pollution which thou hadst undertaken to expiat and remov , so making good the baptist's further testimony of thee , when he saw thee , o iesus , coming unto him , and said , behold the lamb of god which taketh away the sins of the world : lord , pardon those many heinous 〈◊〉 which hav miserably defiled my life and conscience since i received baptismal grace , and so renew thy covenant of mercy unto my soul that i may never so ungratefuly violat the conditions or forfeit the advantages of it any more . §. 7. o thou anointed of the lord , who receivedst not the spirit by measure ; for , being baptized and praying , the heven was 〈◊〉 ; and the h. ghost descended in a bodily shape like a dov upon thee : and 〈◊〉 , a 〈◊〉 from heven , saying , this is my beloved son in whom i am wel pleased . what could be a more glorious attendant on thy publication than so express a discovery of the b. trinity ? thy relation to god the father , the being and office of the h. ghost , and the good wil of the whol god-head to mankind , being jointly display'd therin : i prais and magnify thy name , for exhibiting so many sacred mysteries ( as in a littl but accurat picture ) which in other ages were not made known unto the sons of men . lord , let me be ravished and instructed with this marvellous vision , as thy forerunner was , who openly professed , i knew him not ; but that he should be made manifest to israel , therfore am i com baptizing with water : for , he that sent me said unto me , upon whom thou shalt see the spirit descending and remaining on him , the same is he which baptizeth with the 〈◊〉 ghost : and i saw and bare record that this is the son of god. enlighten the ey of my soul to behold this inconceivabl yet evident manifestation of the ever-blessed trinity ; and exalt mine understanding to such a right apprehension of that sacred mystery , that all my acts of adoration may be duly directed and graciously accepted . may the hevens , which were open at thy baptism , never be shut against my prayers or praises ; and since thou hast opened the kingdom of heven to all believers , grant the same spirit that descended upon thee may abide with me and thy whol church for ever , that we who are in baptism adopted sons of god , according to the good pleasure of his wil , may be charm'd and honor'd with the eccho of that 〈◊〉 from heven which proclaimed thee beloved . and since thou , my merciful savior , hast made choice of such proper emblems to shadow forth thy glory , make them suitably impressiv on my memory and affections : for , wheras the promulgation of the law was attended with terribl thunders and thick darkness , to express the dreadfulness of god's presence unto the sinful transgressors of it , thy preaching of the gospel of peace is usher'd in by the h. ghost in the likeness of a dov , to bring the oliv-branch of reconciliation to mankind , and shew what meekness of spirit is the proper badg or cognisance of thy tru discipls . the end of the first book . the soul's communion with her savior . the second book , containing what occurs in the first year of his publick ministry . cap. i. of his retirement , fasting , and temtation . §. 1. o blessed iesus , who , being ful of the holy ghost , immediatly after thy return from iordan , wast led by the spirit into the wilderness : i prais and magnify thy name , for thus chalking out the way to divine and spiritual atchievments . o thou , the only comfort of all my solitudes , giv me grace to set apart fit times for prayer and contemplation , after thine exampl , before i enter upon any great emploiment ; that what i undertake with du and devout consideration may be so blest and accepted by thy goodness , as may render it succesful to thine honor . and , whensoever it shal pleas thee to inspire me with holy thoughts and resolutions , incline my heart cheerfuly to follow the motions of thy b. spirit , that i may never incur the guilt of resisting the h. ghost . §. 2. o thou high and holy one of israel , who hast abased thy self to co-habit with the wild beasts of the desert for my sake , whose nativ fierceness was so much awed by thy sacred presence as left them neither power nor inclination to hurt thee : i glorify thy great name , for submitting to the disconsolat inconveniences of that inhospitabl place and company . lord , disdain not to visit the uncultivated wilderness of my soul too ; and subdu therin all those brutish appetits , those untamed passions , that would utterly destroy me , til thou bring all the imaginations of my heart into subjection to thy h. will. §. 3. o my most gracious redeemer , who didst fast 〈◊〉 days and forty nights , and 〈◊〉 afterward an hungred . i prais thy h. name , for teaching me both the duty and benefit of fasting . lord , let me not at any time eat or drink without such a temper and moderation as may better enabl me for thy service : but on all the seasons and occasions of fasting prescribed either by thee or thy church , make me impartialy strict and severe to my self , in communion with thy saints , in sorrow for my sins , and in memory of thy sufferings ; denying my self not only pleasant bread and palatabl drink , but all manner of sustenance , for a time proportionabl to my frailty , ( in conformity to thine exampl who in those days 〈◊〉 eat nothing ) as a just acknowledgment how unworthy i am of enjoying that priviledg which the first man's unruly appetit forfeited in paradise , and a fit occasion to remind me of hungring and thirsting after righteousness by the sens of my bodily wants . and whensoever thou givest me grace or leisure to retire my self for the exercise of devotion , help me both to sanctify my retirement by prayer and fasting , and to spend my time in judging my self that i be not judged of the lord , in punishing my self that thou may'st spare me , and in turning from my sins that thy judgments may be averted from me . o my dear jesu , be thou my company in solitude , my food in fasting , and the sublimest joy of evry feast i celebrat : be thy divine graces my choicest viands , thy laws my study , thy works my praises , thy mercies my enjoyments , thy majesty my fear , thy lov my comfort , thy wisdom my instruction , thy goodness my guide , and thy sacred presence my guard all the days of my pilgrimage in the wilderness of this world. §. 4. most holy and invincibl savior , thou didst not only fast but wast forty days temted of the devil , whose craft and importunity thou hast utterly defeated by the sword of the spirit which is the word of god : i magnify thy name , that being assaulted with the subtil insinuations of necessity , curiosity , vain-glory , presumtion , ambition , &c. thou hast experimentaly discover'd with what weapon i may best resist and subdu all manner of temtations . lord , whensoever i am to encounter with any of those enemies which war against my soul , let me never be sollicitous for any other armor of defence than thy word ; but hav recours therunto , in a du sens of my own weakness , by such devout fasting and prayer as may endu me with an holy reverence to what is written , the du remembrance and application wherof may at all times secure me from the mischievous influence of any temtation , and succesfuly enabl me at once to resist and conquer the temter . and since we hav an high-priest which can be touched with the feeling of our infirmities , having been in all points temted like as we are yet without sin , so that we may com boldly to the throne of grace to obtain mercy and favor for an 〈◊〉 relief ; i humbly beseech thee , o faithful god , suffer vs not to be temted abov that we are abl , but with evry temtation make a way for our escape , that we may be abl to bear it . let no arguments drawn from any sensual wants or comforts with-draw me from my duty to thee or confidence in thee , since it is written , that man shal not liv by bread alone , but by evry word that 〈◊〉 out of the mouth of god. let not the bewitching prospect of worldly power and glory ever make me stagger in mine obedience to that divine command , thou shalt worship the lord thy god and him 〈◊〉 shalt thou lerv : and let 〈◊〉 soothing flatteries seduce me to 〈◊〉 the lord my god by any unwarrantabl act of presumtion , lest by leaving those ways wherin thou hast given thine 〈◊〉 charge over me to 〈◊〉 me , 〈◊〉 lose the benefit of their protection and dash my foot against a stone . §. 5. o b. lord , with what gradual artifices did satan attack thee ? with how great a stock of impudence did he renew his sollicitations ? he begins to work upon thy need , expecting that an hungry appetit would soon induce thee to swallow his first bait , command that these stones be made bread : then 〈◊〉 taketh thee up into the h. 〈◊〉 and sets 〈◊〉 on a pinacl of the templ , in hopes to see thee cast thy self 〈◊〉 from thence , craftily gilding over these two devilish suggestions with so plausibl an argument as that of proving whether thou be the son of god or no : and at last , as if the want of success had animated him to greater villanies , he proceeds to shew thee all the kingdoms of the world ; falsly supposing the glory of them might induce thee to depend upon his falser promise , all these things will 〈◊〉 giv thee , tho it were upon the basest condition imaginabl , if thou wilt fall down and worship me . i celebrat thy great name , for thine unparallel'd patience in bearing with his irksom importunity , and that powerful severity wherwith thou didst rebuke his impudence . enabl me also , i humbly beseech thee , whensoever the temter seeks to delude me by his glosing fallacy in mincing the truth of god revealed in scripture , or impose upon me by any gross and apparent falshood forged in his own mint of lying , of the same nature with what he affirms concerning the disposal of this world's pomp and power , that is delivered unto me , and to whomsoever i will i giv it ; so to descry his fraud and detest his i alshood as to defeat his malice and be released from his further sollicitations by thy divine aid , who didst banish him and his temtations from thee with a word , saying unto him , get thee 〈◊〉 me , satan . §. 6. my b. redeemer , when the devil had ended all the temtation , thy constancy having rather baffled his attemt than abated his malice , he departed from thee for a season ; and no sooner did the devil leav thee , but behold angels came and 〈◊〉 unto thee : i prais and magnify thy name , for this glorious issu of thy conflict with our arch-enemy , and for the grand encoragement thou hereby givest us to persevere unto the end , having thus made that inspired advice an experimental truth , resist the devil and he wil flee from you . lord , whensoever thy grace hath succesfully armed me against the fiery darts of the wicked one , so that he retires with disappointment ; let me not grow secure as one ignorant of his devices , but be the more cautious in expectation of his speedy return , and vigilant in preparing to frustrat his next assault ; for , if when he lost the day , he did not quit the field without thoughts of rallying his shatter'd forces against the captain of our salvation , what shal deterr him from re-attacquing such pusillanimous soldiers as we are ? and , as we hav all the reason imaginabl to stand upon our guard in respect of the danger we are in , so we hav no small encoragement to 〈◊〉 our selvs like men in regard of the recompence attending it ; for , as soon as we can get rid of the temter's sollicitations , we shal be refreshed with the consolatory presence of the holy angels , the operations of grace herein conforming to the laws of nature which admit of no vacuity . cap. ii. of our savior's entertaining two of s. john's discipls , and his conference with simon peter , philip , and nathanael . §. 1. st . john the baptist , who bare record of christ both before and at his baptism , did also after it repeat his testimony , looking upon jesus as he walked ; wherupon two of his discipls , which heard 〈◊〉 say behold the lamb of god , followed jesus , and abode with him that day : one of the two was 〈◊〉 , who finding his 〈◊〉 brother simon , both told him this joyful news , we hav found the 〈◊〉 , and brought him to jesus . i prais and magnify thy name , o christ , for thine exemplary clemency and ready condescension to entertain such as own thee their master and enquire where thou dwellesf , tho it be about the tenth hour . lord , incline my heart not only , upon thy gracious invitation , to com and 〈◊〉 the place where thine honor dwelleth , but to take up mine abode with 〈◊〉 ; who hast given us a taste of thine omniscience , in that thou couldst say to andrew's 〈◊〉 , as soon as thou hadst 〈◊〉 him ( without any previous inquiry , or human information ) thou art simon the son of jona , thou shalt be called cephas which is by interpretation , peter . §. 2. the day following iesus , going forth into galilee , 〈◊〉 philip who was of 〈◊〉 , and 〈◊〉 unto him , follow me : wherupon he believed iesus of 〈◊〉 , the son of ioseph to be 〈◊〉 of whom 〈◊〉 in the law , aud the prophets did write , as he soon after acquainted 〈◊〉 , using it for a cogent argument to draw him also to jesus . i prais thy h. name , o thou redeemer of israel , for the magnetick power of thy life and doctrin , by virtu wherof men are thus drawn to follow thee , like one link after another in a wel compacted chain . draw me , o lord , we wil run after thee , that as wel by mine exampl as arguments , i may induce others to partake of that blessedness which those happy 〈◊〉 enjoy who are admitted to convers with thee , 〈◊〉 believing thou art he of whom the lord spake unto his servant moses on this wise , i wil rais them up a prophet from among their brethren , like unto thee , and i wil put my words into his mouth ; and whosoever wil not hearken unto my words which he shal speak in my name , i wil require it of him . §. 3. o b : jesus , becaus thou saidst unto nathanael , i 〈◊〉 thee under the figg-tree , he , that had lately questioned , can there any good 〈◊〉 com out of 〈◊〉 ? did believ and confess , thou art the son of god , thou art the king of israel ; 〈◊〉 〈◊〉 thou wast pleased to encorage and confirm with a promise that he should see greater things than these ; making this plain declaration of what sort they should be , uerily , verily , i say unto you , hereafter ye shal see heven open , and the angels of god ascending and descending upon the son of man. i magnify thy name , o thou tru jacob's ladder , in whose person heven and earth are united ; for whose sake the celestial spirits minister to the saints who shal be heirs of salvation ; and by whose order they either vouchsafe us their hevenly aid and protection , or withdraw its sacred influence from us . lord , wheras thou sawest nathanael , before that philip called him , when he was under the fig-tree , and ( which is yet a greater miracl ) didst discern his heart before thou hadst seen his face ; make me always apprehensiv that darkness or distance hideth not from thee , who knowest my downfitting and mine up-rising , and understandest my thoughts afar off ; til the awful consideration of thine omnipresence render me an israelite indeed , in whom is no guile . and , i beseech thee , let these early manifestations of thy divinity so quicken and confirm my faith in thee , that thou maist go on to reward thine own gifts in me with greater graces , til my present knowledg of thy sacred person and saving office be crowned and compleated with that unspeakabl priviledg reserved for the sons of god when it doth appear what they shal be , for then we shal see him as he is . §. 4. when these good men had seen and spoken with the lord , it seems som ( if not all ) of them soon after left him ; and tho his first conference with them laid a sound foundation of faith in their hearts , yet it restrained not their hands from returning to their former occupations : i prais and magnify thy name , o christ , for graciously dispensing with thy servants necessities , wherby thou hast given us a satisfactory intimation , that to believ in thee as a privat discipl is not at all inconsistent with the honest prosecution of our secular emploiments ; thy wisdom & justice having made it our christian duty as wel as liberty to be diligent in the business of our lawful callings . however , let me never ( i earnestly beseech thee ) yield mine ear to be bored in the servil drudgery of any anxious cares or useless vanities of this present world , having once found thee whom my soul loveth . cap. iii. of his turning water into wine . §. 1. the mother of iesus being at a marriage which was in cana of galilee , both iesus was called and his discipls to the marriage , where the lord of eternal purity did not only honor the wedding with his : sacred presence but also supply the wants of the nuptial entertainment with 〈◊〉 that was made wine ; and that in a very liberal proportion , far beyond the stint of a niggardly spirit , for there were six water-pots of stone , containing two or three firkins apiece , which he caused them to fill up to the brim with water , and then bid them draw out thence for the use of the guests ; wherof when the ruler of the feast had tasted , not knowing whence it was , he gave the bride groom this publick commendation , saying unto him , evry man at the beginning doth set forth good wine , and when men hav wel drunk , then that which is wors ; but thou hast kept the 〈◊〉 wine until now . i prais and magnify thy n●me , o christ , the inexhaustibl fountain of goodness , for this beginning of miracls which thou 〈◊〉 in cana of galilee , wherin thou hast at once so convincingly manifested forth thy glory that thy discipls believed on thee , and withal set a mark of honor as wel on the married as the virgin state of life . i beseech thee , bless and sanctify all persons joined in holy wedlock ; visit them with thy supernatural grace and power ; turn their water into wine ; change their natural desires into divine affections ; exalt their sensual pleasures into spiritual delights ; and refine their transitory enjoiments into an eternal inheritance ; that by growing up from strength to strength in mutual lov and joint devotion , their last days may be their best . §. 2. when the mother of jesus said unto him , they 〈◊〉 〈◊〉 〈◊〉 , couching under that brief intimation a tacit request for the supply of what they wanted ; jesus saith unto her , woman , what 〈◊〉 i to do with thee : mine hour is not yet com : as if by such a slighting answer he seem'd to check her pretended interposition and authority in the matters of his mediatorship , which som blind 〈◊〉 hav since endevored to persuade the world is her undoubted right . i prais and magnify thy h. name , o my sole mediator and advocat , for giving us this covert yet very intelligibl expression of thy fore-sight and dislike of that idolatrous copartnership with the holy trinity , wherunto the inordinat devotion of some superstitious christians hath erroneously exalted and inshrined thy virgin-mother , in these later and more corrupt ages of thy church . lord , i beseech thee , inlighten my soul with such a discreet and tru distinction between the honor or respect i may justly bear to thy earthly mother , or any other of thy saints enrolled in heven among the spirits of just men made perfect , and that homage and adoration which i am bound to pay unto thy self in the unity of thy hevenly father and the eternal spirit ; that while i commemorat the grace thou hast conferred on her , whom thy h. angel hath authorized us to call blessed among women , i presume not to rob god of his peculiar honor , who declares expresly , i wil not giv my glory unto another . and herein i shal best comply with that advice which she her self gave to the servants that attended on this nuptial solemnity , whatsoever he saith unto you , do it : for , thence we may rationaly infer , that our resolved and activ obedience to thy divine commands is much more likely to gratify her holy soul in heven , than any irregular expression of religious worship unwarrantably tender'd to her self on earth . cap. iv. of his acts at the first passover . §. 1. after this he went down to capernaum with his mother , his brethren and discipls , but they continued there not many days ; for the jews passover was at hand , and therefore jesus went up to jerusalem , where finding those that sold oxen , and 〈◊〉 , and dovs , and the changers of mony , sitting in the templ , he made a scourge of small cords and drove them all out thence , 〈◊〉 out the changers mony , and overthrew their 〈◊〉 ; saying unto them , take these things hence : i prais and magnify thy name , o lord of hosts , thou mighty god of sabaoth , who , for the more publick and notabl declaration of thy power , didst signalize the very commencement of thy ministerial function by purging thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an 〈◊〉 authority , from 〈◊〉 gross prophanation of those 〈◊〉 made it an hous of 〈◊〉 ; which was an act so extraordinary as gave thy 〈◊〉 occasion to 〈◊〉 that it was written , the zeal of 〈◊〉 〈◊〉 hous hath eaten me up : may all places religiously set apart for thy worship be ever 〈◊〉 in a venerabl manner , i beseech thee , and in thy sanctuary let evry man speak of his honor that dwels there ; that when we 〈◊〉 upon thee , o god , in the midst of thy templ , our hearts being 〈◊〉 from all sacrilegious thoughts of secular negotiations , which like a cage of 〈◊〉 〈◊〉 are apt as wel to 〈◊〉 as keep a place in thy holy habitation , the templ of thy more especial presence may be ( as it ought ) a hous of prayer , not a den of thievs . §. 2. most h. jesus , when the 〈◊〉 , 〈◊〉 thou 〈◊〉 these things , questioned 〈◊〉 authority , saying , 〈◊〉 〈◊〉 〈◊〉 thou unto us ? thou 〈◊〉 briefly make answer unto them , 〈◊〉 this templ , and in three days 〈◊〉 〈◊〉 rais it up . i celebrat thy sacred name , for the hidden mystery and yet most undoubted truth couched in this thy prudent reply ; which became easily intelligibl when thou wast risen from the dead , after that both jew and gentil had employ'd their utmost power and malice to destroy thee ; for , then thy discipls not only remembred that thou hadst said this unto them , but they 〈◊〉 understood that to be spoken of the templ of thy body , which the 〈◊〉 misapplied to their material templ , in the building wherof forty and six years were elapsed . i humbly beseech thee , o lord , that the actual accomplishment of all thy mysterious yet most infallibl predictions may so enlighten the understanding of thy discipls in this later age of thy church , as to engage our faith with no less efficacy than it did that of thy primitiv followers , who hereupon believed the scripture and the word which jesus had said . §. 3. o b. jesus , tho many 〈◊〉 in thy name , when they saw the miracls which thou didst in jerusalem at the 〈◊〉 , in the feast-day ; yet didst not thou commit thy self unto them , becaus thou knewest all men : i glorify thy great name , for this eminent expression of the divinity of the son of man , who was so far abov the necessity of depending or relying on the faithless or feebl generation of adam , that he 〈◊〉 not that any should testify of them ; for he knew what was in man , even while he vouchsafed to be conversant with them upon earth in the likeness of men. i humbly beseech thee , o christ , let the same spirit which rested upon thee be my comfort and support , that from 〈◊〉 i lean not on any child of man , for there is no hope no help in them , but fully settl my whol trust in god , and commit the keeping of my soul to him in wel-doing , as unto a faithful creator . and further teach me , by this thine instructiv exampl , so much discreet caution , both in my dealings with men , as may prevent the betraying of my self to their deceitful practices , and in my deportment towards god , as may ever express me duly sensibl of 〈◊〉 omniscience . cap. v. of his conference with nicodemus . §. i. when a man of the pharisees , named nicodemus , came to thee o jesus by night , with a privat acknowledgment of thy sacred mission and unparallel'd miracls , which he wanted the corage to avow in publick , thou wast gracioufly pleased ( without upbraiding either his infirmity or ignorance ) to discours the mysteries of regeneration to him in such a new and unheard-of manner as far exceeded the knowledg of any master of israel : i prais thy h. name , for all the profound and singular excellencies of thy hevenly doctrin , wherby we know thou art a teacher com from god ; and for that convincing method thou hast made use of to confirm it , which was of force enough to make a ruler of the jews confess , no man can do these miracls that thou dost , except god be with him . tho the laws of nature do not allow a man to be born when he is old , or enter the second time into his mother's womb ; yet , by the power of thy grace , let me ( i beseech thee ) 〈◊〉 born agen , not of water only , but of the spirit too ; that as i am naturally flesh born of the flesh , so i may becom really spirit born of the spirit , and be therby qualified both to 〈◊〉 and to enter into the kingdom of god. §. 2. o most holy and hevenly doctor , who didst represent to nicodemus the unaccountabl yet apparent motions of the h. ghost in the mysterious regeneration of evry one that is born of the spirit , by this apt similitude , the wind 〈◊〉 where it listeth , and thou hearest the sound therof , canst not tell whence it cometh and whither it goeth ; which drew him that was learned in the matters of the law to own his ignorance in the method of the gospel , by putting this question , 〈◊〉 can these things be : i magnify thy glorious name , for speaking that thou dost know , and testifying that thou hast seen , tho we receiv not thy witness . i earnestly beseech thee , o jesus , how backward soever thou findest us to believ when thou hast told us earthly things , vouchsafe to tell us of hevenly things , and to exhibit as wel the powerful efficacy of thy whol doctrin as the indisputabl truth of the most abstruse parts of it , help thou our unbelief : that , notwithstanding my inability to satisfy my self or others how the birth from abov is wrought in my heart , yet i may palpably evidence to the whol world , both in word and deed , what it is to be a new creature , and make it appear that the spirit of god hath breathed upon my soul , tho i cannot determin the precise time nor describe the exact manner of his graciousoperation . §. 〈◊〉 . o thou son of man which art in heven , whither no man hath ascended up but he that came down from thence ; who , to convince us that whatever thou hast suffer'd upon earth was of thine own voluntary resolution and praescience , didst expresly foretel as wel the particular circumstance as the gracious design of thy death , in these plain tearms , as moses lifted up the serpent in the wilderness , even so must the son of man be lifted up ; that whosoever believeth in him should not perish , but hav eternal life : i prais and magnify thy name , becaus god so loved the world , that he gave his only begotten son , that whosoever believeth in him should not perish , but hav everlasting life . i humbly beseech thee , o jesu , since god sent not his son into the world to condemn it , but that the world throu him might be saved , establish my soul in this faith , and qualify me for that happy end of it by an unblamabl conversation , that impiety may not temt me to infidelity and unbelief consign me to damnation : for , ( as thy unerring truth assures us ) he that believeth not , is condemned already ; the preposterous occasion of the guilt being justly applied to aggravat and ascertain the condemnation , that light is com into the world , and yet men loved darkness rather than light , becaus their deeds were evil ; for , evry one that doth evil hates and shuns the light lest his deeds should be reproved ; wheras he that doth truth , who rightly believs and acts according to the principls of a sound faith , cometh to the light , wherby his deeds may be made manifest that they are wrought in god. cap. vi. of his baptizing in judea , and the dispute that arose therupon between st. john's discipls and the jews . §. i. after these things , the h. jesus and his discipls came into the land of judea , where he tarried with them baptizing . prais thou the lord , o my soul , for perfecting the design of s. john's baptism by the succeeding administration of thine , even whilst he was also 〈◊〉 in enon near to 〈◊〉 , becaus much water was there ; giving us therby a tacit yet significant intimation of thy forwardness to prosecute the work of our redemtion , which would rather shorten the night by the hasty approach of thy day of grace , than 〈◊〉 the rising of the sun til the setting of thy morning-star , for , 〈◊〉 was not yet cast into prison . i humbly implore thee , o christ , let us draw near unto thy 〈◊〉 ordinances with a tru heart , in ful assurance of faith , having our hearts sprinkled from an evil conscience as wel as our bodies washed with pure water : and , oh! that whol rivers of waters might be employ'd and 〈◊〉 for the baptizing great multitudes of 〈◊〉 from amongst all nations , and kindreds , and peepl , and tongs throu out the world , to accomplish the number of thine elect and hasten thy kingdom . §. 2. upon this occasion there 〈◊〉 a 〈◊〉 between som of john's discipls and the 〈◊〉 , about purifying ; and they came unto 〈◊〉 , saying , 〈◊〉 , he that was with thee beyond 〈◊〉 , to whom thou 〈◊〉 witness , behold , the same 〈◊〉 and all men com to 〈◊〉 . wherupon thy servant john gave this further testimony 〈◊〉 thee , o jesus , publickly confessing in the audience of the peepl , 〈◊〉 your 〈◊〉 〈◊〉 me witness that i said , i am not the christ , but that i am sent before him . he that hath the bride is the bride-groom ; but the friend of the bride groom , which standeth and heareth him , rejoiceth greatly becaus of the bride-groom's 〈◊〉 : this my 〈◊〉 therefore is fulfilled . he must increas but i must decreas : for , he that cometh from 〈◊〉 is abov all ; and altho he that is of the earth is earthly , and speaketh of the earth , yet he that cometh from 〈◊〉 , what he hath seen and heard , that he testifieth , tho no man receiv his testimony . but he that hath received his testimony hath set to his seal that god is tru : for , he whom god hath sent , speaketh the words of god ; which we may boldly rely upon , in regard god giveth not the spirit by measure unto him : nay , the father so loveth the son that he hath given all things into his hand ; and resolvs our fate shal be according to the faith we bear him ; for , he that believeth on the son hath everlasting life ; wheras he that believeth not the son , shal not see life , but the wrath of god abideth on him . i adore thy sacred name , o thou whom my soul loveth , for the great understanding this thy servant had touching the knowledg of thine eternal god-head , and the whol mystery of thine everlasting gospel , which he hath thus clearly expressed in this his excellent sermon left upon record for my instruction . lord , i. beseech thee , since a man can 〈◊〉 nothing except it be given him from heven , 〈◊〉 such a measure of thy spirit , and the grace he conveys from 〈◊〉 into the hearts of the faithful , possess and affect my soul , that i , in communion with thy servant john , may likewise rejoice in hearing the bride-groom's voice audibly utter'd in his holy word , and be ravished with delight in the privat contemplation of the happy union solemnized between my lord christ and his spous the church : so as at last thou mayst vouchsafe to admit me into the fulness of that 〈◊〉 which doth attend the marriage of the lamb , and impart unto me the interest and affection of a friend in the consummation of thy glory , which wil qualify me as wel to taste of the pleasures as congratulat the perpetuity of thine eternal lov. cap. vii . on the imprisonment of st. john the baptist. §. 1. o my only-wise god and savior , who , to render thy messenger s. john the more conformabl to the author and finisher of that faith which he was sent to usher in by his ministry , didst permit herod the tetrach to lay hold on him , and , having bound him , shut him up in prison , that he might as wel be a precedent of thine undeserved sufferings as the precursor of thy divine person and doctrin : i prais and magnify thy name , for that undaunted freedom wherwith this thy servant reproved the vices of the greatest , not fearing to assert the truth and obligation of thy holy commandments even before kings ; for , john said unto herod , it is not lawful for 〈◊〉 〈◊〉 hav thy brother's wife . i humbly beseech thee , o jesu , let the just reproofs which thy ministers impartially denounce against all ungodliness and unrighteousness of men , engage me to unfeigned repentance in obedience to the authority of thy h. word , instead of provoking me to any impious design of revenge in compliance with my own unhallowed lusts and passions : and enabl them and me so to follow the doctrin and practice practice of this first preacher of the gospel , that after his exampl we may constantly speak the truth , boldly rebuke vice , and patiently suffer for the truth 's sake , whatever loss either of life or liberty ensu therupon . §. 2. o thou protector of thy saints , from whose restraining power it came to pass that tho 〈◊〉 had therfore an inward 〈◊〉 against thy servant john , and would hav killed him , but she could not : i bless and prais thy name , for those effectual and yet invisibl means wherby thine almighty arm doth curb the power and check the projects of the ungodly and malicious , who would fain do mischief to the faithful witnesses of thy 〈◊〉 truth ; and in particular , for that tacit aw and reverence which the unreprovabl life and doctrin of thy holy ones doth inevitably fix upon the minds even of those that hate both their persons and reproofs ; for , herod feared iohn , knowing that he was a just man and an holy , and did not only save but observ him , which he sufficiently expressed in that he did many things when he 〈◊〉 him , and heard him gladly . lord , accompany the ministration of thy h. ordinances with such an influence of thy hevenly grace as may not only win our liking , but engage our lov too , that what we rejoice in for a time we may be delighted with for ever : and let that esteem which the unblamabl deportment of persons eminently religious and exemplary hath generally obtained in the world , be a powerful encoragement 〈◊〉 our imitation of their laudabl qualities ; so that those things which 〈◊〉 venerabl , lovly , and of good report , may engage us to virtuous and godly practices at least throu the forcibl bent of our nativ inclinations , in case whatsoever things are tru , just , and pure , fail of their du influence upon the account of thy 〈◊〉 authority : for , even such as think not on these things becaus of any virtu , yet are commonly render'd more considerat if there be any prais . cap. viii . on our savior's conference with the woman of samaria . §. 1. now when iesus 〈◊〉 heard that iohn was 〈◊〉 into prison 〈◊〉 departed into galilee ; but before he left iudea , the lord knew how the pharisees had heard that iesus made and baptized 〈◊〉 discipls than iohn , tho he himself 〈◊〉 not . i prais and magnify thy sacred name , o my meek and prudent savior , for setting us this instructiv exampl , which doth at once direct and authorize us to flee from such dangers as may prov injurious either to the body or the mind . lord , when persecution ariseth , endu me with the seasonabl prudence to make a timely retreat from the impendent storm that threatens to invade my life or liberty , yet accompanied with an unmovabl resolution to part with either , rather than relinquish the practice of that piety which becoms a christian : for , i may change my place , tho not my principls ; nay , a discreet caution in quitting the one may be a necessary and succesful means to preserv the other inviolabl ; and he that retires from the insinuating temtations unto pride or vain-glory , which the getting of a name in the 〈◊〉 is apt to occasion , may wel be esteemed a no less pious and discerning soul than he that withdraws from the rougher hardship of a 〈◊〉 , since this can only confine the body , wheras that may also contaminat the mind . §. 2. the h. jesus , in his way from judea into galilee , cometh to a city of samaria ( which he must 〈◊〉 go throu ) called sychar ; and being wearied with his iourny , about noon , he sat on iacob's well which was there , not far from the parcel of ground that the patriarch gave to his son ioseph . i adore and prais thy name , o christ , for submitting to the toil and labor of this our flesh subject to weariness , wherin thou hast not only conformed to the common infirmities of a man , but even to the very form of a servant , walking on 〈◊〉 from one place to another , tho evry beast of the forrest is thine and the cattl upon a thousand hills , while the great ones of the earth are carried in state and ease upon their chariots or horses ; to assure us that as wel by experience as compassion thou art touched with the sens of their wants who hav been hungry and thirsty til their soul fainted in them . let me not therfore repine at my scant allowance of outward conveniences , while my wealthy neighbor's cup o'rflows , and his tabl is spred with all the gustful rarities of art and nature , but rest content and thankful under the dispensations of that providence which feeds me with food convenient for me ; remembring that thou o iesus hadst occasion to ask a woman of samaria to giv thee drink , to reliev thy thirst ; thy discipls being gon away at the same time unto the city to buy meat , for the redress of thine hunger . §. 3. when she put the question , how is it that thou being a iew askest drink of me who am a woman of samaria ? the b. iesus answer'd her , if thou knewest the gift of god , and who it is that saith to thee giv me to drink , thou wouldst hav asked of him and he would hav given thee living water . i glorify thy name , o thou inexhaustible fountain of goodness , for thus manifesting thy self greater than their 〈◊〉 iacob who gave well to his posterity and drank therof himself . lord , instead of questioning whence thou hast that living water , as the woman did , seeing thou hadst nothing to draw with out of that deep well ; let me ( i beseech thee ) thirst after and be satiated with that water which whosoever drinketh of shal never thirst , that i may taste and see how gracious the lord is in fulfilling that request of hers unto my soul , sir , giv me this water that i thirst not ; so as to pass this thy promise into an experimental truth , that it shal be in me a 〈◊〉 of water springing up into everlasting life . and , to evidence the power of thy grace dwelling in my heart by faith , make it issu out thence into such wholsom streams of universal charity as may write a practical comment on that text of thine apostle st. paul , there is neither greek nor jew , circumcision nor uncircumcision , barbarian , scythian , bond , nor free ; but christ is all and in all ; since thou hast broken down the middl wall of partition between us , having abolished the enmity , not only by thy death but in thy life ; thine exampl as wel as precept engaging us to lay aside those distinctions wherby schism and faction curtail our kindness and hinder our mutual edification . and tho unnecessary conversation with leight or scandaious persons is to be industriously avoided and very warily admitted , yet when a just occasion or accidental providence brings a vicious person into my company , let me rather improv the opportunity to reclaim an offendor , than be deterr'd from using my best endevor to save a soul from death , throu the shame or fear of being censured a friend of publicans and sinners , as thou my lord and master hast often been ; who like a merciful physitian wouldst rather inspect our very corruptions than neglect the cure even of a lascivious harlot , such as this samaritan seems to be : for , when thou didst bid her , go , call thy husband , and she replyed , i hav no husband ; thou couldst tell her , in that thou saidst truly ; for , thou hast had five husbands , and he whom thou now hast is not thy husband : implying , that in case he were husband to some other , she lived in adultery ; if not , yet she lived in fornication with one not espoused to her self . §. 4. this particular discovery of the privat transactions of her own life , made by one that was wholy a stranger both to her country and person , induced the woman to confess unto him , sir , i perceiv that thou art a prophet , and on that consideration , she enters upon the debate of a publick controversy which had been so violently maintained between their two nations , that the iews would hav no dealings with the samaritans ; supposing a person so extraordinarily qualified , very fit to decide the matter in dispute , which she states thus , our 〈◊〉 worshipped in this mountain , and ye say , that in ierusalem is the place where men ought to worship . i prais thy holy name , o thou reconciler of the world , not only for asserting the truth of the jewish church and the error of the samaritan , in this thy positiv reply , ye worship ye know not what ; we know what we worship ; for salvation is of the iews : but likewise , for opening a way unto their reconciliation , and removing the occasion of the difference , by saying unto the woman , believ me , the hour cometh and now is , when ye shal neither in this mountain , nor yet at ierusalem , worship the father ; but the tru worshippers shal worship the father in spirit and in truth . lord , since thou hast no longer , confined thine adorers to attend thy service in one determinat place , but dost will that men pray evry where lifting up holy hands , i humbly beseech thee , let this our christian 〈◊〉 engage us to the more hearty and sincere attendance as wel on thy publick ordinances as our privat offices of religion , remembring that god is a spirit , and they that worship him , must worship him in spirit and in truth ; for the father seéketh such to worship him . §. 5. the woman , being hereby convinced of her error , the better to express her readiness to embrace the further revelation of the gospel , saith unto him , i know that messias cometh which is called christ ; when he is com , he will tell us all things . i celebrat thy gracious name , o iesus , for saying unto her , i that speak unto thee , am he. with what plainness dost thou own the truth and power of that thine office to this alien , nay , enemy , to the commonwealth of israel ; which thou didst with so much care reserv from the notice of thine own peepl ? the mystery which thou didst couch under obscure parabls and 〈◊〉 sayings in thy many publick sermons to them , thou hast clearly unvailed in one short and plain expression to this samaritan . o the depth of the riches both of the wisdom and knowledg of god! how unsearchabl are his judgments , and his ways past finding out ! my gracious god , since thou hast thus reduced into practice what thou hadst long before professed to thy servant moses , i will have mercy on whom i will hav mercy , i humbly beseech thee , hav compassion on my soul , and vouchsafe to make thy self effectually known unto me , who am wors than a samaritan by nature , a sinner of the gentils in conversation . §. 6. as soon as thou , o christ , hadst given her this open evidence and acknowledgment of thine office and authority ; the woman ( as having forgot her corporal necessities , and tasted the grant of the request she had made unto thee , sir , giv me this water that i thirst not , neither com 〈◊〉 to draw ) left 〈◊〉 water-pot and went her way into the city , and 〈◊〉 to the men that-lived in her neighborhood , com and see a man which told me all things that ever i did : is not this the christ ? i magnify thy name , for the communicativ virtu of the christian-faith , and the gradual propagation of thy gospel therby : many of the samaritans of that city having believed on thee , for the saying of the woman which testified , he told me all that ever i did . let those apparent notices of thy will , o my god , which hav enlightned mine understanding and engaged mine affections in the profession of the tru faith , render me zealous and succesful in publishing those sacred truths wherof i my self am convinced , that i may becom an happy and industrious instrument to promote thy glory and the good of others , whether they be my brethren and neighbors in the flesh , or not ; since throu him who came and preached peace to us which were afar off , as wel as to them that were nigh , we are no more strangers and foreiners , but are made capabl of becoming fellow citizens with the saints and of the hous-hold of god , by being built upon the foundation of the apostls and prophets , jesus christ himself being the chief corner-stone . §. 7. in the mean while , his discipls , who were newly returned with the provisions which they went unto the city to buy , and marvelled that he talked with the woman , prayed him saying , master , eat : but he said unto them , i hav meat to eat that ye know not of . i prais and magnify thy name , o jesus , becaus , ( wheras thy discipls were apt to mistake thy words in a carnal sence , as appears by their questioning one with another , hath any man brought him ought to eat ? ) thou hast fully explained the spiritual meaning therof by this thy gracious declaration , my meat is to do the will of him that sent me , and to finish his work. o hevenly father , create in me ( i beseech thee ) the same mind which was in thy son christ jesus ; that i also may prefer doing good in my generation before my necessary food , and esteem the performance of those things which are agreeabl to the will of thy holiness my chief repast and satisfaction ; such acts of obedience and charity being capabl to 〈◊〉 my soul unto everlasting life ; while the daily bread which my body stands in need of doth perish in the using . §. 8. o lord of the univers , all the nations of the earth are thy fields , wheron thou requirest thine apostls and ministers to lift up their eys and lock ; and they are white already to hatvest ; i giv thee thanks and prais , becaus he that reapeth , 〈◊〉 wages and gathereth fruit unto life eternal . as my fleshly eys behold the fields of corn before my face , lord enabl me to view other fields far more excellent and glorious with the ey of faith , even all the cities and kingdoms of the world ready to be gathered into thy barn : and let the hopes of such desirable wages engage my utmost industry to further the welfare of souls , for which we , upon whom the ends of the world are com , hav abundant encoragement ; for , other men labored , and we are enter'd upon their labors , whatsoever christ our lord and his h. apostls hav don or suffer'd for the promulgation of the gospel , redounding to our advantage and instruction , be it improvabl either to our own soul's health or to make us instrumental for the salvation of others : so that in us that saying provs tru , one 〈◊〉 and another reapeth ; and the benefit is so equally conveyed throu out all the members of christ's body the church in all ages , that both he that soweth and he that reapeth may rejoyce together . §. 9. when the samaritans went out of the city and were com unto him ; upon their request that he would tarry with them , he abode there two days . i adore thy saving name , o jesus , for this thy gracious condescension and the powerful effect of thy presence among them , many mo having believed becaus of thy word ; who said unto the woman , now we believ , not because of thy saying : for , we 〈◊〉 heard him our selvs , and know that this is indeed the christ , the savior of the world. tho thy spous , o christ , which is the church of the living god , the pillar and ground of truth , by the catholick profession of thy gospel givs so rational an invitation to the apostat world as is persuasiv enough to win many proselyts to enter into the communion of saints upon a general conviction ; yet when , throu the personal experiment and participation of thy saving ordinances , they are once enl ghtned and hav tasted of the hevenly gift , the good word of god , and the powers of the world to com , they no longer rely upon the bare credit of thy church , but are established in the faith by the full persuasion of their own conscience . let me not therefore at any time content my self with hearing the operations of thy grace or the demonstration of thy power reported at second hand , but make my personal address to the ministry of thy word and sacraments , that having heard thee my self , my soul also may know experimentally , that thou art indeed the christ , the savior of the world. cap. ix . of his departure into galilee , and his reception there . §. 1. now after two days he departed thence , and went into galilee : not directly unto his own city nazareth ; for , iesus himself testified , that a prophet hath no honor in his own country ; but he came again into cana of galilee where he had made the water wine . i prais and magnify thy name , o my gracious redeemer , for this prudential dispensation of thy ministry , not brooking to mis-spend thy doctrin and miracls upon such as would render them useless by their neglect or dis-esteem ; but directing the labors of thy lov to those who , by having du regard therunto , were most likely to reverence thy person and reap the intended benefit of thy marvellous works : for , when thou wast com into galilee , the galileans of those parts received thee , having seen all the things that thou hadst don at ierusalem , for they also were there at the feast . lord , let not any prejudice of familiarity , which commonly breeds contemt ; or envy , which unreasonably surmiseth the advancement of our equals or acquaintance insupportabl ; or foolish custom , which is apt to set an higher valu upon any forein unknown commodity than on the more useful product of our own growth and neighborhood ; hinder my paying the du respect or making a religious improvement of those gifts and graces wherwith thou shalt think fit to qualify any of my country-men or fellow-citizens to do good in his generation . and render ( i beseech thee ) the manifest evidences of thy grace no less effectual at this day to creat in me that esteem and reverence which is du to thee in thy members , than the supernatural operations of thy power , exhibited before their eys in former times , were available to prepare a way for thine honorabl reception among the galileans ; that receiving those who bear thine image , as wel with a glad heart as a cheerful aspect , thou mayst think or make me worthy of thy beätifick presence for ever . cap. x. of his healing the son of a certain nobl-man . §. 1. when a certain noblman , whose . son was sick , at capernaum , heard that iesus was com out of iudea into galilee , he went unto him and besought him that he would com down and heal his son ; for he was at the point of death . then said iesus unto him , except ye see signs and wonders ye 〈◊〉 not believ : wherin he did only delay , not deny , the desired answer to his request reflecting on the gross infidelity of his countrymen together with the great end for which his miracls were wrought ; for , as soon as the nobl man repeated his petition in these tearms , sir , com down ere my child dy , the holy iesus made him this gracious reply , go thy way , thy son 〈◊〉 . i prais thy sacred name . becaus the man believed the word that thou , o iesus , hadst spoken unto him , wherof he gav an evident demonstration in that he went his way , as fully satisfied and contented in the assurance of thy goodness and power . let not ( i beseech thee ) the transitory affairs of this decaying body take up all my thoughts , but make me deeply affected with the future state and eternal concernments of my diseased soul : i confess my hope is weak , my charity faint and heartless , and my faith welnigh dead , without those works by which it should be made perfect . lord , com down and heal my spiritual infirmities ; say unto me , thy soul liveth , with that word of power which is abl to revive all its faculties to their du use and vigor . and , tho thou defer to grant the request of my lips , yet wil i 〈◊〉 make my prayer unto thee , and wil look up , until thou hav mercy upon me . §. 2. his servants that met him as he was going down , having told him , thy 〈◊〉 liveth ; hr enquired of them the 〈◊〉 when he began to amend : and they said unto him , yesterday at 〈◊〉 seventh hour the fever 〈◊〉 him . so the father knew it was at the same hour in which 〈◊〉 had said unto him , thy son liveth . i prais and magnify thy name , o christ , for this exact notice of the punctual execution of thine almighty word , and for the saving 〈◊〉 of this 〈◊〉 〈◊〉 that thou didst in 〈◊〉 as wel upon the minds of the sound as the body of the sick. lord , let evry act of power or goodness signalized in thy providence , and each expression of the good pleasure of thy will signified in the word of thy grace , hav the same effect upon me which this had upon the father of the child thus supernaturally recover'd , who himself believed , & brought his whol hous unto the obedience of faith ; that not only the hot-fitts of my irregular passions may be quencht or prevented , but my personal convictions may likewise becom so exemplary and persuasiv to all my relations as to render old joshua's pious resolution both our practice and priviledg , as for me and my hous we wil serv the lord. the end of the second 〈◊〉 books lately printed for and sold by w. crooke . 1. the protestant religion the safe way to salvation , together with the apostolical institution of episcopacy . as also nine sermons on special occasions , by william chillingworth , m. a. oxford , the fifth edition : to which is added , mr. chillingworth's reasons against popery , 〈◊〉 . 2. a discourse about conscience , relating to the present differences among us in opposition to both 〈◊〉 of popery and fanaticism in quarto , price 6 d. 3. an introduction to the sacrament , or a plain and safe way to the holy communion table , being an instruction for the worthy receiving the lord's supper ; collected for , and familiarly addressed to every particular communicant , by l. addison , d. d. dean of lichfield , and arch-deacon of coventry . 〈◊〉 twelves in a great print , 1 s. bound plain . in 24 o fitted for the pocket , 6 d. bound plain , and 1 s. gilt on the back ; many ministers buy dozens of this small book to distribute to their parishioners . 4. two sermons of mr. maningham's ; the one before the lord mayor of london , the other at st. marie's in oxford before the university , quarto . 5. two sermons of g. hascard d. d. and dean of windsor , the one preached on the fifth of november , the other before the lord mayor of london , quarto . 6. the compleat sollicitor , entring-clerk and attorney , fully instructed in the practice , methods and clerkship of all his majestie 's courts of equity and common-law , superior and inferior as well those at westminster and in the city of london , as elsewhere throughout the kingdom of england , octavo , price bound 3 s. 6 d. 7. compendium geographicum , or a more exact plain and easie introduction into all geography than yet extant , after the latest discoveries and new alterations , with two alphabets of ancient and modern places , by p. chamberlayn , price bound 1 s. 8. the present state of the jews , wherein is contained an exact account of their customs , secular and religious , &c. by l. addison , d. d. dean of lichfield , and arch-deacon of coventry , twelves , price bound 1 s. 6 d. 9. french intriques , or the history of their delusory promises , since the pyrenean treaty , printed in french at cologn , and now put into english , price bound 1 s. 10. the first estate of 〈◊〉 , shewing all the designs that impostor had to carry on and settle the turkish religion , written by l. addison , d. d. dean of lichfield and arch-deacon of coventry , octavo . 11. the works of homer , viz his odysses and illiads , with his life , 〈◊〉 into english by t. hobbes , in twelves , price bound 〈◊〉 s. 12. the court of curiosity , being the most curious fortune book ever extant , answering more than double the questions , and with more exactness than any other fortune book . with the learnedst , best and most methodical interpretation of dreams that is in english : the third edition , much explained and 〈◊〉 , especially in the fortune book , octavo , price bound 1 s. 6 d. 13. the flower-garden & compleat vinyard together , by w. hughes , twelves , price 1 s. 6. d. 14. moral instruction of a father to his son upon his departure for a long voyage , &c. octavo . 15. the london practice of physick , containing the whole practical part of dr. willis his works in english , price bound 6 s. 16. the grecian story , being an historical poem in five books , quarto . 17. the odes of horace in five books , englished by j. h. esq 18. the bucaniers of america , the second volume , containing their dangerous and bold assaults in the years 1680 & 1681. — printing . notes, typically marginal, from the original text notes for div a63045-e170 pag. 79. 1 sam. 13. notes for div a63045-e640 s. luke 1. 26 , — 79. s. mat. 1. 18 , — 25. s. luke 1. s. luke 1. s. luke 1. s. luke 1. s. luke 1. s. luke 1. s. luke , 2. 6. s. mat. 1. s. mat. 1. s. luke 2. 1 , — 20. s. luke 2. 7 , s. luke 2. s. luke 2. s. luke 2. s. luke 2. s. mat. 2. 1 , 〈◊〉 〈◊〉 . s. mat. 2. 4 , s. mat. 2. 3 , s. mat. 2. 9. s. mat. 2. s. luke 2. 22 , — 38. 〈◊〉 . luke 2. s. luke 2. s. luke 2. s. 〈◊〉 2. s. luke 2. s. mat. 2. s. mat. 2. 15. — 23. s. mat. 〈◊〉 . s. mat. 2. s. luke 2. s. luke 2. 41 , — 50. s. luke 2. s. luke 2. s. luke 2. s. luke 2. s mat. 3 , 1 , — 17. s. mark 1. 1 , — 11. s. luke 3 , 1 , — 18 , 21 , — 23. s. joh. 1. 1 , — 34. s. luke 1. s. mark 1. s. mat. 3. 4 , s. luke 3. 6 , s. mat. 3. 5 , s. luke 3. s joh. 1. 19 , 〈◊〉 . 24 , 28 , s. mark 1. 7 , 8 , s. joh. 1. s. luke 3. s. mat. 3. s. joh. 1. s. joh. 1. 4 , s. mat. 3. s. luke 〈◊〉 . s. joh. 1. s. luke 3. 21 , 22 , s. mat. 3. 16 , 17 , s. mark 1. 10 , 11. s. joh. 1. notes for div a63045-e11420 s. mat. 4. 1 , — 11. s. mark. 1. 12 , 13. s. luke 4. 1 , — 13. s. luke 4. 1 , s. mat. 4. 1 , s. mark 1. s. mark 1. s. mat. 4. 2 , s. luke 4. s. mat. 4. 4 , s. luke 4. 4 , s. mat. 4. s. luke 4. s. mat. 4. 3 , luke 4. 6 , s. mat. 4. s. luke 4. s. mat. 4. s. joh. 1. 35 , — 51. s. joh. 1. s. joh. 1. s. john 1. s. joh. 2. 1 , — 11 , s. joh. 2. s. joh. 2. 5. s. joh. 2. 12 , — 25 , s. joh. 2. s. joh. 2. s. joh. 3. 1 , — 21. s. joh. 3. 2 ; s. joh. 3. s. joh. 3. s. joh. 3. 22 , — 36. s. joh. 3. s. joh. 3. s. mat. 14. 3 , — 5. s. mark 6. 17 , — 20. s. luke 3. 19 , 20 s. mat. 14. s. mark 6. s. luke 3. 〈◊〉 . mark. 6. s. mark 6. s. mat. 4. s. joh. 4. 1 , — 42. s. joh. 4. 3 , 〈◊〉 joh. 4. s. joh. 4. s. joh. 4. s. joh. 4. s. joh. 4. s. joh. 4. s. joh. 4. s. joh. 4. s. joh. 4. 43 , — 46 , s. joh. 4. 46 , — 54. s. joh. 4. 〈◊〉 〈◊〉 , 4. an explication of the article katēlthen eis haidoū of our lordes soules going from his body to paradise; touched by the greek, generally haidou, the vvorld of the soules; termed hel by the old saxon, & by all our translations; vvith a defense of the q. of englands religion: to, & against the archb. of canterbury: vvho is blamed for turning the q auctority against her ovvne faith. sundry epistles are prefixed and affixed. by h. br. broughton, hugh, 1549-1612. 1605 approx. 119 kb of xml-encoded text transcribed from 32 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a16979 stc 3863 estc s114810 99850033 99850033 15216 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16979) transcribed from: (early english books online ; image set 15216) images scanned from microfilm: (early english books, 1475-1640 ; 656:15) an explication of the article katēlthen eis haidoū of our lordes soules going from his body to paradise; touched by the greek, generally haidou, the vvorld of the soules; termed hel by the old saxon, & by all our translations; vvith a defense of the q. of englands religion: to, & against the archb. of canterbury: vvho is blamed for turning the q auctority against her ovvne faith. sundry epistles are prefixed and affixed. by h. br. broughton, hugh, 1549-1612. the second edition, vvherein the typographicall falts of the former are amended. [12], 50, [2] p. s.n.], [amsterdam? : 1605. h. br. = hugh broughton. john whitgift was the archbishop of canterbury.--folger shakespeare library catalogue. errata on g4v. some print show-through; some leaves cropped at head. reproduction of the original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every 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appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -descent into hell -early works to 1800. hell -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-09 apex covantage keyed and coded from proquest page images 2005-12 elspeth healey sampled and proofread 2005-12 elspeth healey text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion an explication of the article κατῇλθεν ἐισ ἁιδου , of our lordes soules going from his body to paradise ; touched by the greek generally ἁιδου , the vvorld of soules ; termed hel by the old saxon , & by all our translations : vvith a defense of the q. of englands religion : to , & against the archb. of canterbury : vvho is blamed for turning the q auctority against her ovvne faith . sundry epistles are prefixed & affixed . by h. br. the second edition , vvherein the typographicall falts of the former are amended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iames , 2 , 1. 1605. to the mighty prince elisabeth by the grace of god qveene of england , france & ireland , defendour of the faith , &c. yovr m. gaue intelligence vnto a gentleman of middelburgh , of a prelates disgracing of my poore self : vvhich thing caused him some sadnes ; & my self more . he demaunded of your highnes no censure touching me : but thinking that he lerned more substance of divinity in a short conference , thē in 64. yeres afore ( as it pleased him to say , ) procured me before i vvas vvare a great stipend to professe yf i vvould : & also vvrote to knovv vvhether you vvould employ me in england or like that elsvvhere others should : & knevv that it vvas against all christianity & the peace of life , to censure any that seeke no prefermēt : vvherby yf they requited like greefe , much disgrace vvould be spred , vvhere amity should beare the svvay . in his grief he replyed vpon the prelate : as vpon one not knovving the seasoning of his tongue in honesty : & , by hinderance of the best paynes for mans good , bent vnto the ruine of the kingdome . your m. best knovveth his vvhole hart , by his letters . the letter of the prelates tongue vvhetted too sharp , he gaue me : to reply for my self , as i thought meetest . the party i knevv by the speach : & shevved him the very syllabes : i think your m. looketh that i should avvnsvver : & not suffer you to be led amysse by him . therfore i vvil first shevv vvhat man i hold most assured to be the reporter : next , vvhat i avvnsvver to his particular speach : by these arguments i gathered that the archb. of cant. vvas the man. by a man of his , the very same speach vvas uttered among some that spake in great thankfulnes for my paynes ; & vvas counted to be il affected vnto the knovvledge of salvation : & he & his family alone are avvonder to the lerned ; noted the only that could not afford me good vvordes ; vvhose penne & tongue ( as they say ) hath caused the vvhole nation , to be better spoken of . your m. may remember vvhat he sayd of the litle book that drevv all the scripture vnto christ . & shevved the vse of every parcell , from the begining to the end : & called thither all kindes of fastern & vvestern opening stil vvhere they erred , euen by them selves : carying half a skore of seuerall most hard & needful studies thither , & examining all auctours not only in their ovvne tongues but by theyr ovvne veyne & course of study . the praelat sayd to your highnes that it conteyned but the curious quirkes of an yong head . vvhere as yf he had studyed 31. y ▪ ever since he vvas doctor , hovv in one speach to shevv him self extremely voyd of all grounds of lerning , & of all conscience for the truth : and of all care vvhose eares to infect vvith atheism , the tempter could hardly cary him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into partes more iniurions to all holy vvriters , & to men , for the marrow of theyr vvisdom : vvhich hold the dignity , though a yonge head vvith old study call them to build in england , far from theyr ovvne countrey : to our glory , & theyrs . this old spech might sone tell , yf any prelate misused your m. eares extremely , vvho the party should be . for hardly vvil one nation bring tvvo of his mind and hart : confident to condemne vvhat he knovveth by his bare latin studies no more thē a babe : & extremely bent to hinder the good of his ovvne religion . the same prelate vvrote vnto the sta●ioners to hinder a commentary of myne vpon daniel : & caused many of them to blaspheme the trueth . vnto vvhom i shevved by d. saravia that he vsed more auctority thē your m. had to lend him . the good of your ovvne kingdome might not be hindered by any auctority . yf he could tell me vvhere i missed i vvould thank him : othervvise , yf he hindered , the vvork should be printed elsvvhere , & him self blamed for hindering your comon good . by d. sarauia he 〈◊〉 me his ansvver : that it vvas better the trueth of daniel vvere hid , then antiquity should be disgraced for missing as in my epistle . vvhether i be to lerne mild vvriting of him , his vvorkes pestered vvith disgraces compared vvith my epistle to the ll. vvil shevv sufficienly . this spirit , & that , uttered to your m. vvill argue one & the same soule : that i may vvel knovv vvhat prelate your m. meaned . daniel cometh forth by the prelates better aduise , & auctorising : & my paynes is dedicated to the ll. of your m. most honorable privy cousel , to be regarded according to the sage honour of your m. governement . they all saving he sent me seueral vvord of special favour : & some of them beleued that i had made the bible as clear as any other book : & sayd that vvhat soeuer i vvould it should be done for me : vvherupon i vvrote a request by a m. of that faculty , that theyr lordshippes vvold move your m. ether to recompense my longe paynes after great old promises , or , to giue me leaue to goe to the king of scotland . thence i had sure promesse of greate recompense vpon bare copies not dedications of my paynes : & singular helpe offred to put forth the bible in such playnnesse , that a vvhol nation might soō understand it : & see the glory & certēty of it . thither i returned avvnsvver : that i vvold no lōgerserve your m. if i vvere not recompensed by fiue monethes end , by the begining of lent. the ll. sent me by d. cesar this ansvver : that they thought my studies not inferiour for iudgemēt in divinity to any in england : & they bade me tell d. cesar vvhat i vvould haue , that he might moue your m. & they further advertise your highnes . i returned my mind : that your m. should be my chooser : & that i vvold like best of that vvhich you appointed for me . thus a mā vvould haue thought that a cōclusiō frō their ll. should not find cōtradictiō from any vvhose voyce , faith , & honour must be in the message sent from thē to me by d. cesar . yet they vvere persuaded that the archb. vvould neuer suffer your m , to see the clear certenty of divinity , bicause you vvould so litle regard his bare latin studies . this theyr mynd vvas shevved me : and vvheras they meant to haue moved your m. to bestovv on me the charge of london ( vvich he meant for d. bācroft ) & this vvas noysed by the clarks of the counsel ; it vvas more talked that the archb. vvould vvork him self any disgrace to hinder my being so nere occasion to open the bible to your self : thus it pleased them to say , & think : in so much that a bacheler of divinity of ripon , vvho knevv the lords purpose for me : & his , against me ; & my resolution vpon his next iniury to leave your governement , vvent to lambeth for good vvil to aduise him better : but he could not haue fit talk vvith him ; by reason that he vvas moved by some other , to some heate , and afore he could goe again to him , he brak out as it vvas expected . this shevveth most certenly vvho the prelate should be . for as this dealing is stranger then lightly should befala man of natural reason , though all honesty vvere set asyde : so the same man should be the likest to embreath into your m. the speach so deadly condemned by the gentleman vvhom you made iudge of that vvhich you bad s. iohn st. vvrite vnto him . that your m. may better mark the strange contemt of trueth in the archb. & his boldenes in other matters , as that , vvhich the spech mentioned , vvas censured : i must briefly tell against vvhat dealings he brake out openly . as i vvayted , vpon the ll. leasure , to move your m. for me , in sad vvether of vvinter , i vvas vehemently requested by lerned & zealous christians to assemble the people , by my preaching , to pray for better vvether . vvhich vve & others prayed for , & obteyned : & many marked the meanes , & the event . in those sermons i chose scriptures to open , vvhich latin oryet greek studies never opened ; being so very familiar to all hebrevves , that none of the apostles age & nation vvold stagger in them . s. stephens oration act. 7. is of this tenour : speaking in the prophetes skill vsual in repetitiōs , flovving vvith matter vvhich maketh england , & al vniversities blame the text , or brede vnsavery expositions : & that vvhere the speach is fullest of heauenly vvisdome . him i expounded to the hearers confort : that they might better like of your governement , for that in your dayes scripture vvas more cleared then 1500. yeres afore . and those poinctes i had printed afore to your m. & found great thankes then , from zurick , the french , dutch , denmark , scotland , & others . and yf it please your highnes to try your archb. lerning , i dare assure you that all his latin studies vvill never expound s. stephē : to tell vpō vvhat lavv of moses he vvas called into iudgement : by vvhat relation to scripture the miracle of his face vvas to be like an angels : hovv he frameth calling of abraham from vr . hovv iacobs family can have 75. soules , & but 70. in moses : hovv the speach of the burial in abrahams purchase can be true : by vvhat ground he affirmeth that the patriarches bones vvere caryed out of egypt , & buryed in sychem : & hovv our enemies graunt this true ▪ likevvise for moses age of 40. yeres in pharoes court : vvhat vvarant he had : vvhat authours allovvable to all ievves vve haue for that : hovv rempham can stand in amos , a propre name : vvhere the text is chiun : & babylon for damascus , by the like vvarrant : & to vvhat poinct of his accusation his oration belongeth : & vvhy he endeth in solomons temple : & vvho but he sayd that vr vvas in mesopotamia : or vvho but philo the greek sayd thad abraham vvas called after his fathers death . a doctor that fayleth in any of these poincts vvill disgrace the first martyrs apologie : and amonst his defenders in latin & greek studies it is almost all disgraced . strangers thank your m. for clearing s. st. by my pen. and herein your m. may satisfy your self ; vvhether your high preferred archb. vvith his accusations vnlavvful , though they vvere true ; or the defendour of your faith , on his ovvn charges , by shevving the agreement of all the bible ; in vvrit , vncorrupt : in meaning , sure , by enemies graunt , deserveth better acceptation for ground of study , far from phantasies . although my trauel in this kind might have moved the archb. to favour my paynes so much as the temporal lords did for clearing daniel by heathen for story : for his chief question , by nathan the prophet 2. sam. 7. which none of his latines or yet greeks , i trovv , haue done : for his tvvo tongues , by plain reasons , but neuer marked , as i iudge , by any , saving one levv : although my diligence might haue stirred his love , it stirred only his enuy : and dayly it vvas noysed hovv he meant to defeate the ll. purpose : so that tvvo gentlemen conferred touching his course : & the one sayd : shall i tell the bishop that he taketh an vnhonorable course . the other avvnsvvered : no. the bishop vvill but mock . this vvil not be strange to the archb. for i vvrot it vnto him self : that he might consyder vvhat a goodly thrid he had spun that hauing receaued 50000. poundes of the church is counted but a skopher in the greatest matters . for my self , he knovveth that i afforded him good language : & labored to countenance him : but still ready yf he vvold neuerend his iniuries to call him to accompt for all at once . after i had expounded s. stephen as plain to ievves , vnexplicable vvithout them : i toke a text : 1. pet. 3. speaking to ievves , hovv the spirit of christ preached in the dayes of noah : to them vvhich are novv spirites in prison : vvhich very phrases they them selves haue : yet of vs the greek is badly translated : & the divinity vvorse expoūded : saving of maximus monachus & his auctours , & m. beza : vvith zegedin , & his folovvers but none vvithout ievves auctority can satisfie the doubting , vvho vvill be taught hovv the phrase vvas vsual . this text vvas comonly cited to proue that our l. descended to gehenna by such vvho think that hell in the crede signifieth the state of the damned . i handled both : that s. peter had no such meaning : nor the greek crede . this meaning i made of the greek credet : that synce greeke vvas first spoken vntil the crede vvas to be penned : as vve must iudg by that vvhich vve haue in record : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing els but to goe from this vvorld : vvithout distinction of ioy or torment , leauing that to further consyderation : & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all the old testament , the vvorld of soules : and hell in our translations , of force the same ; & so in our crede , & so taken by k. ed. & by your m. that vniustly they that leaue our church quarel herein , as though vve denyed our l. to goe presently to heaven . my opinion herein i printed to the lerned nobility , & inferior gentry : vvho , some of them vvrote to basil that no humane paynes vvold ouermatch a ful treatise in the same tenour . against this the archb. brake out to open rage : vvith his bare commentary latin , the plague of divinity : & not vvorth one yeres study of tvventy , that the bible vvil require . first , he gaue out vvord that i should be stayed from preaching . many vvere sad . but i vvas glad . for i knevv that god called our long difference for diuinity into the open iudgement of the vvorld , & in this matter he had sayd to one m. samford attendant vpon a noble earle , vpon occasion of translating the ps . 16. that he vvold burne in this opinion that christ descended to gehenna . and to ioyne in some special article vvith him , i chose this text , knovving hovv the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to descend to hel vvas , true of a soule gone vp to heauen , vvold catch the bare latinist . but i slayed in the realme till he vvold break out into some open action : that he could not aftervvardes deny his proceding . he bare the high commissioners in hand , as d. cesar & d. levvyn , that he sent for me to ansvver for my doctrine : & yf he had by request , i vvold gladly : yf he had vsed commaundement for the article knovven ; it had bene atheisme , to turne your auctority against your oth , & fayth . he vvas bound to knovv your religion confirmed by act of parlement . but hovv far his messenger differed in his caryage from all civility & lavv , i am ashamed to print : the ll. haue read it , & requested me to lay the blame vpon his man : but others sayd that the high shirif must ansvver for the vndershirfs faultes . here vpon i resolved to leaue the realme : & shevved the ll. his monstrous dealing : hovv the bare latinist vvould be teaching me in greek & ebrevv general poinctes : & i shevved hovv a d. his frend lamented that he could not beat into his head the bare conceit of my studies , & many other extreme vnlerned partes , some printed against him , as denying the greek style , all from the lxx , in all the nevv testament . and i sent vnto him self a copy : & further matter hovv his vnlernednes brought your m. auctority vnto manifest atheisme & most senseles , against your ovvne good . then he yelded : vvith great promises , yf i vvould but acknovvledge them that vvold be my frendes . also he sayd that he sent for me but to ansvver d. andrevves for the descent to hell. he might haue requested me , & i vvould haue satisfied him : but to betray your m. auctority to be a slave to heresy : that vvould not be good , nor semely for me . as he sent me this vvord : i vvrote from leyden in holland that i vvould defende myne opinion in cambridge : yf he vvould hazard his fame vpon any that should reply . at that he raged vvith termes that the messenger lothed to report : lest i should pay his vnlernednes vvith as good . therupon i vvrote an epistle to the lerned nobility shevving hovv through all the bible ( vvherin one errour stayneth al ) he suffred bad notes : to bring errours a thousand at once : to make all the credite of moses & the prophetes nothing vvorth : & there in i ansvver his heat : vvherin he vvill burn in this opinion that christ descended to gehenna . novv my l. treasorer s. vvilliam cecil asked him vvhat further matter he had to hinder theyr purpose . then this he invented : that i vvrote vntruly that he determined betvvixt d. r. and my controversy , to your m. for that , i printed him a ful avvnsvver . then came that nevv speach , vttered to your m. vvhich i am sure came from him . and this much for , vvho the party should be . novv for ansvver . though his speach might be held a back biting : yet i vvill suppose that he dealt better to mean but our open contention : for the descent to hel . vvherof i haue vvritten here , vnto him self , a ful treatise . and vvheras he ought to proue that the greek crede is of his mynd by the general tenour of the tongue : and that all the bibles ages beleued that christ should goe to gehenna , & that your m. is of his mynd : i resist , that neuer any greek , heathen or ievv toke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his sense : but all vniforme in myne : that all the bible vtterly refuseth that his sense : & all ievves & gentiles vvould take myne in one meaning , profitable for faith & past all colour of vvrangling : as articles of religion ought to be plain : & that k. ed. the 6. the rare noble prince your m. brother , once the only hope of our nation , so vnderstood the article : and that your m. oth is to defend that meaning . to your m. to the most noble king of scotland , vvhose m. offred me myne ovvne desire for divinity , to the archb. his ovvne hart , to all lerned nobles , & other christianes i commend the trueth : to be tendered as yee look to finde the fauour of god : & to god him self i commend his ovvne cause : & the passage of his sonne from hence vvhether he vvent for the redemption of our soules : that his holy vvisdome may shine in this vvord of salvation , from the holy directly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . your m. most carefull defendour of your faith . hvgh brovghton . an explication of the crede , for the article , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how that speach hath ben vsed , of east & west synce tongues were , vnto plutarchs age beyond the apostles , vniform in one tenour , for leaving this world : in speach of soules departing : & not more in the wicked which went to torment knowen , or in the vncerten , whither they went , then in the godly , which went presently to loy : with a declaration how k. ed. 6. so held it : whose religion in the same sense the q. swearing to the gospel , meant to defend : to the most reuerend ihon whitgift d. in divinity , archb. of canterbury , & metropolitan of england . yovr graces zeal , hovv you vvill burn in this opinion , that christ descended to gehenna , & your vsage of the q. auctority to haue your conceit accepted , hath caused exceding great harm in the church of englād , & is like to cause more vnlesse god giue you grace to acknovvledg openly hovv dangerously you vvere deceaved . you gaue great advantage to the families that refuse your assemblies to make theyr cause seem good : and so far that some aduentured theyr eternal state , vpon theyr cause . for thus they reasoned . they vvho hold that christs soule vvent to hel , gehenna hel , make the gospel to tell a lye. where , it is certen , he vvent to heaven : but the church of england ( say they ) doth that : therfore , belying the gospel it ought to be refused . novv such as dealt vvith them from you denyed the proposition : vvhich religion of trueth vvould not haue denyed : and graunted the assumption : as betraying the q. religion . for hell in our diuinity & translations of the old testament signifieth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol , that vvhich requireth all to come to it : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , haiden , the vvorld vnseen . generally , hell is that vvorld vvhich haleth all hence : vvhether ioy of paradise ; or torment of gehenna , be theyr lot there . your defenders amazed at the term hell : & not knovving the religion of the realm , missed , as i sayd , to deny the true proposition , and to graunt the slaunder , in the assumtion : therupon the adversary familie , thinking that one as your g. should not be ignorant vvhat religion the q. hath svvorn to defend , vvas hardened in theyr condemnation of the trueth : & some , holding on to theyr death & shortening of theyr dayes , ventured theyr eternal state on this ; that in the issue , ioyned vpō in disputing , they held the trueth , & that yovv vvere deceaued . so the q. subiectes by your vvant of divinity came to theyr death , by holding that vvhich the q. hath svvorn to defend . and many fearing to be of theyr mynd herein , bring an heresy into the crede & think in deed that christ descended to gehenna . that is bred in them by your zeal set on flame for gehenna . also your self in speach to a d. that told me , blasphemed one as being of theyr family ( vvhom they held , theyr deadliest enemy ) for that in this syllogism he vvould . graunt theyr proposition . y ou might better haue ioyned your self for agreeing in the assumtion , to slaunder the q & all the religion of the realm . your eyes haue seen by the same d. yf letters in cariage perished not : hovv the lerned gentry censure , that yf the party blasphemed by you vvould handle to the full of his knovvledge that for the descent of christ into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it vvold be as vvell accepted as any thing that mans peynes euer studied . yet you to hinder all his recompense demaunded in print ( as the q gouvernement should be thought honorable , & promised most honorably ) take occasion of exception , vvher better desert then the former & of more dayly use , vvas exhihited to the good of the church : & being in this giddines of gouvernement , you held on beyond all loyalty & christianity to force the party greued , approved over the vvorld , & by the furthest enemies as the likest to procure the comon good of christendom , him you compel to shevv his monstrous recompense by you : after vvord vvas sent him by a m. of request that the lords thought him second to no scholer . the time vvas vvhen you could send him vvord that by your faith he deserved as good a place , as you your self had , & made him likevvise a match in lerning vvith the best . gehenna marred al that good ( vvhich i hope to banish from your crede ) in m. barovves case & grenevvoods . the terme hel , being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haides in greek , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol in ebrevv , inferi in old latines , must be expounded as the orginal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the crede , & vvheras our old translations vse hel for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol still through the prophets , vvhere properly the losse of this vvorld only is meant : ( vvhen further sense cometh , the argument caryeth it , not the vvords force ) hel must be taken ( as in old saxon vvhen they knevv no gehenna ) for the state after this life : vvhether the party is haled . novv 64. times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming in the holy tongue , hell as often in our old translations & never directly for gehenna , but as by the argument , & so it may be heaven , in speach of the godly , nether should hel in the crede mean any thing els but the vvorld to come : the vvorld of soules . we may not be so simple as not to knovv our ovvne language . likevvise hel cometh nyne times vpō 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the nevv testament . but neuer in all those places doth it signifie gehenna . as tvvelue times gehenna is in the greek : & ther hel is in your graces meaning . but 73. times in a general meaning of separation from this vvorld , & such lot , as in the matter folovveth , cometh it in both testaments . vvherfore the comon vse of the term should make the crede not strange to vs. this i delivered as a most constant trueth : and shevved that our l. vvas to sacrifice him self for sin here in this vvorld : vvher vve might see it : & beleue it : and that vvhen he had povvred out his soule to death , a sinoffring , ther vvas no further suffring : but all suffering vvas fulfilled : and that our lord vvent presently through the veyl of kis flesh to paradise ; to heaven , to his hingdom , as the thief beleued : and his ovvn tongue taught : & as he commended his soul to the hand of god. novv a narration in brief for the prophane vvorld , must speak of al this but generally : he descended into the vvorld oe sovles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descendit ad inferos : he descended to hel . the force of the greek maketh the matter plain ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vnseen . the vvorld vnseen to vs that be here . plato bringeth it pleasanter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to delight . holding all true happines to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : in that vvorld , into vvhich our l in the crede is sayd to haue gone : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaal the ebrevv cometh to the same effect : to reqvire : as requiring all , simply , to come thither . so the tongues of both testamen●es haue a sure mark in the tërm , that none should be deceaved : vvho had any vvhit aboue bare latin studies . seing the story of our lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the glory , the crovvn , the pearl of all story , and his soules story in the passion the chief in al the gospell , and such as must be dayly cited ouer all the earth in the abridgement of our belief , & vvas penned in the crede so sure for speach that no ievv nor gentil , from babels breeding of tongues , till the cred vvas penned , can be found to differ from one comon meaning ; it vvas a pitifull thing that sectaries should pick quarels vvith the q. vvher all the vvit of men or angels could not find fault : & vvhere the q. meant no further them the blamers knevv to be true : that christ his immortal humane soul left the body fully , & all this vvorld , & vvent ( as all the holy are sayd to haue gone ) into sheol , the vvorld of soules it vvould make a mans hart to bleed that in so plain a case , men should not be told that theyr mynd diffred not from the q. hovv they vvere senseles vvho blamed that vvhich they allovved , the four evangelistes , the man , the lion , the oxe , the egle , all full of eies , and penning four times the redemtion for the vvorthines of the matter , these all four vvill condemn vs for beasts , blind , skurfy , larne , & vnclean , vvho vvould over-reach them all , to bring from satans spirit a iourny to satans lodging , vvhich should vtterly disanul all the holy bible . the bible , vvhence true religion cometh , & vvher the place is of all divinity . vvhence , from plain rules four times told , & told in the passion story , all that toucheth our lord for death & till the resurrection , must be fetched . all that moses and the prophets spake , the old charet , on vvhom christ sate , that all , all the evangelists touch : omitting nothing : and he that cannot find a going dovvn to gehenna for christ in the passiō story , & vvould find it from the prophetes or the epistles , he hath litle considered in vvhat place every article should be most fitly taught . some places troble some , in the epistles s. paul vvriteth : say not in thy hart vvho shal ascend to heauen , to bring christ dovvn , or vvho shal descend into the deep : to bring vp christ from the dead : there the term deep may troble some : bicause it is strange . he meaneth by the deep but the graue : forced to that vvord from moses text alluded vnto . vvhere he hath : vvho shall goe beyond the sea ? for sea & for the graue his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elegantly serueth . again s. paul saith that christ descended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 david gaue him his phrase vvho in the 70. sayth in thanks for preservation from death : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ps . 86. 13. for the coniunction that the soul hath vvith the body , to make one person , the terms propre to the body , are spoken of the soul : or of the vvhole person , as in eph. 4. the ps . 88. often cleareth the speach vvith other terms of equal force . my life is come nere sheol , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sheol , hell , nere death . again : thou hast set me in the pit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in darknes : & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by s. pauls term , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the 70. again vvilt thou doe vvonders for the dead : shal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead rise vp & prayse thee . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be expounded . dead by the hebrevv , & not as galen vseth the term : and so hel in the crede , not as from papists : but from our ovvn translations , vvher the matter telleth vvhat the term must mean. so i expounded s. peter 1. 1. ep-3 . that his godhead & eternal spirit made alive his humanity : ioyning the soul to his body : vvhich spirit preached , at the begining , to the first spoken too for that by god : to them vvho by iobs phrase , are novv but spirits , theyr bodies eaten by the vvaters , & ( by sure rules from es . 42. ) are in prison . the sum of my exposition is in print . and yf your g. cannot see that i cleared peter more then any before , it is because you neuer knevv the vse of ebrevves , according to vvhose meaning the apostles speak plainly : vvhere ignorance bredeth curiosity to troble all religion & all the vvorld , vnder pretence of deep study in the fathers : vvher the cause must be opened by ancienter then the primitive church , for any turk or ievv . here also serued that comon saieng from epiphanius : that all the fathers vvere in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & that christ vvent to them : novv they be in heauen : vvhen the resurrection brought a nevv vvorld : and a nevv phrase for theyr place : yet they nothing altered , theyr place but be yet in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in paradise , in heauen , in ioy . and an ebrevv child vvold soon conceave vvhat epiphanius autourmeant . after 300. yeres vvhen the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvas left as particular to the vvicked , & christs case knovven : many credes vvisely & lernedly left out the article : vvhich conteyned but absolute death , in a soul immortal : & vvithout the phrase , the matter vvas graunted . so eusebius in his apologie medleth not vvith it : as conteyning no matter litigious among christians : so the nicene crede & athanasius left it out . this vvas the sum of my speach : in this sense i handled the article . for the saluation of your g. desperately bent to burn for gehenna for ever . your g. hath in print my mynd in the epistle to the lerned nobility . i requested your g. as you knovv , vvhen you ceazed vpon that epistle , in 400. copies , to chose out 400. vvhom you vvould , ( yf you mistrusted my choise ) to iudge vvhether the q. and the nobility vvith doctors & all sortes vvere not vvel aduised vvhen they meāt to haue mended the breaches of the temple : & might , vvith small change , haue made former paynes , that in the geneva , glorious for euer . and yf you mistrusted not your opinion , both here , & for the bible , you could not mislike my petition . ther your g. may see further my opinion . in further opening of this cause , that you may better see your fault , after i haue touched the q iudgement ( against vvhich you turned her auctority ) a fuller declaration of the cause shal be afforded . novv for the q. iudgement , & the vvhole realms . let vs consyder vvhether i accused you iustly of turning the q. auctority against her oth : vvhen you vsed the high commissions gravity to greue me : so that the ll. vvere ashamed , & desyred me not to record it : and yet i did not tell the fourth part of those vnhonorable partes vvhich might iustly place you lovver vvher you should offend lesse . thus i reason . edvv. the sixt and his subiects held that christ ' his soule neuer vvent to gehenna : the q. & her subiectes set vp religion in the same sense : as all the first parlement vvil shevv : therfore the q & all her good subiects mean to die in this fayth that christ vvent presently hence to paradise . for k. ed. peter martyr his chief , & martin bucer , duo fulmina belli scipiadae , as good divines as the vvorld savv these thousād yeres , vvho held the sterne of religion in the realm , they shevv the kings mynd . they vvere his tongue , and his hart . i mentioned your errour , somvvhat phantastical , among the lerned of basil : vvherupon they sought out bucers mynd and p. m. and shevved bucers cathechism : and preached openly vpon the article in my mind : from both those rarely lerned fathers , vvhō god so honored that theyr bones should not rot in the apostatical land that so soon shrank from paradise to descend to gehenna . your tutor d. pern might somvvhat deceaue you : but you should haue tryed the tongues your self . in this q. time m. anthony cevalerius in cambridge scholes spake afore the vvhole vniversity : that sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neuer signified gehenna : being 64. times vsed . d. p. heard him . and i heard of one that left the vniversity a litle before , vvho held this your mynd in ansvvearing for his degree : but vvas generally misliked . and beside him i neuer heard of any myne elder but all graunted that our l. soule vvent presently to heauen : saying your g. into vvhose head by reason of your bare latin studies for infernus , the manifold poincts of this question cannot so soon be beatē . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to descend to hell in the crede is to go vp to heaven , maketh you so amazed , that you rage & take against all the realm . but i plainly accuse you . the realm knovveth the q. oth . novv let vs search the scripture fully : both for this phrase , & the vvord sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : & for the prophets maner of speach for the vvorld to come . in the scripture the lavv is to be loked vnto first : & therein the patriarchs tongue . iacob sayeth vvhen he thought that ioseph had ben dead : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i vvil descend vnto my sonne mourning , into hel . this one place might geue your grace sufficient vvarning that the heathen maner of speath vvhich the patriarchs vvere to vse , taketh descending to hel , for all leauing of this vvorld , though a man goeth vnto the ioyes of god. you shall haue an other place , of the same patriarch , speaking vnto his sonnes all , saving ioseph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . you shall cause my old age to descend vvith sorovv into hel . there your g. hath it the secnd time . you may see a third place spoken amonge all the patriarchs by iudah vnto ioseph for beniamin , of iacob : in the former vvords in in gen. 44. 31. they be in substance the very same syllables . thus thricevve haue the same : that in the mouth of three vvitnesses the matter may be setled to stand . and the auctorities be the strongest : these be tvvelve precious stones that make the right of iudgement on aharons brest : vvhose speach for the vvorld of soules vvhile you folovv : you folovv tvvelve sure foundations to build a ierusalem from heauen . the abridger of the tvvelue apostles doctrin to make gates & vvindovves as clear as pearl , vvould be sure to take theyr phrase in theyr meaning : and as they vvould nothing troble the heathē but vse theyr speach as theyr streates : so the holy congregatiō that penned the crede vvold as much tender the vveaknes of the vvorld . the later ievves in ezekiel 28. be the very same ievvels that the patriarchs vvere . nine of the tvvelue he nameth : the very same stones : vvhere the 70. supply the other three : lest the heathens should maruel vvhy he vvent so far & stayed : & the revelation hath ten the greek termes of ex. 28. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chalcedon cometh for iudas ievvel to illustrat a speciall scripture : es . 54. vvhere the apostles ierusalem full of light is sent dovvne from heauen : vvith vvindovves of chalcedon : & gates of pearl . also the sardonyx is a nevv name geven to zabulon : as by s. iohn . and moses may surely be gathered : though one vvold think beniamins onyx should haue the sardonyx . but his ebreu jaspe calleth iaspis from zabulon . for beniamin must be the first foundation : vvhen ieroboam made ioseph lose dignity so chrysoprase is nevv made for nepthali . seing then the apostles the reapers of that vvich others sovved , treade most carefully in theyr steppes , even for the very syllables of the greke vvordes : and that for stones names : vve may be sure theyr disciples by theyr spirite vvold be as careful for phrases in the height of religion : for vvhich men be the stones of the sanctuary : and the garden of eden : nolesse then israel , vvhen king hyram vvas amōgest them in the building of the temple . the knovvledge vvhether the soule commended in the last breath to the hand of god , departeth from the myrie clay that is a precious poinct : and a speach of it sure among christians for an heavenly meaning , and nothing offensive nor envious in heathē eares , must be held as a treasure deeply hid in a field , neuer to deare : such is both iacobs speach and the speach of the crede , the first & last vsed fully in the same sense : that , vvhen ioseph vvas sold by iudah for sicles : & thought of iacob to be rent of vvicked beasts : & that of christ , sould by iudah sot mo sikles : & rent in hand & foot by vvicked dogs . yf your g. vvold take leasure to think but vpon this much : you vvould never more think of gehennaes hel : to burn in defense , that christ cōmending his soule vnto the father , had presently that lodging : but that his descēding to hell vvas in our later lāguage , ( later then iacob : at the first vse 1600. yeres ) going vp into heavens ioyes vnto the kingdom of heauen . next genesis , iob is the most ancient : vvho both lived before moses , & , as may be gessed , about tvventy yeare after him : liuing 140. yeares after his affliction : afflicted vvhen satan most bragged of general conquest . vvhich vvhen it vvas , god vvould most punish israel . but israel vvas most punished vvhen moses vvas born a redresser . vvherfore satans triumph & iobs patience then seem to haue shevved them selves . so iob shal be found to liue afore & after moses . he for his father abraham & mother ketura fastened in the house of god : & more then his cosyns eliphas isakides , & bildad , though of ketura : this iob disputing vvith four prophets : & being nere the leaving of this vvorld vvherby the vvorld to come should fitly fall into spech , should be the fittest to shevv the signification of sheol : specially vvhen god him self cometh moderator of the question & vseth the like term . iob speaketh of all men thus : that vvhen vve descend to sheol , vve come not euer vp hither : & our place knovveth vs no more . and he vvished that god vvould lay him vp in sheol : till his change ( in the resurrection ) should come : and he loked that sheol should be his house : & that all his hopes should descend vvith the beer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into sheol . he that vvould ouerreach iobs style should need vvisdome : as high as the heauens , deeper then sheol , longer then the earth , broader then the sea : & should need his vvisdom : before vvhom sheol is naked . and in speach of the vvicked : that as heat maketh a riddance of snovv : so doth sheol of synnets : he meaneth by his open speach , but theyr riddance hence : as vvhen he commendeth theyr outvvard prosperity : for childrē many , & lusty ; & for deliting pleasures , hovv they spend theyr dayes in prosperity : and go dovvn to sheol in a moment : and thus iob speaketh , to four prophets of terahes diverse families in arabia . and vvher god moderateth & mentioneth the vvorld to come , he sayth : haue the gates of death ben revealed to thee ? or canst thou see the gates of the shadovv ? that vvhich iob vvould haue termed sheol , the lord termeth death . and thus by iobs book the controversy is decided : in iobs tongue for sheol a lodging to him self and to all men . novv ther vvas neuer any book vvritten , since the pen became the tongue of a vvriter , of a more curious style then iob : in verse of many sorts : & vse of vvords more nyce then any greek or latin vvriteth : & for grammer hath more trickes & difficulty then all the bible beside : arabizing much : but fuller of ebrevve depth in language . god savv it needful to honour vvith a style of al ornaments the particular cause of iob , lest it should be despised or thought a fayned matter , and therfore gaue that book a more curious style then any other part of the bible hath : & such depth of skill in the tongue as no rabbin could be thought euer to haue such in the holy tongue . in such a style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvould be consydered in in his exact propriety : vsed in such a company of the best lerned princes for so many ( all hauing the holy ghost ) that ever vvere in the vvorld : the prince of princes coming moderatour of the disputatiō so again the book of iob alone might fully satisfie your g. that you should chose a better theme for your martyrdom then to burn for gehenna from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the hell of our old translations , vvhich by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & nere consequent , is often that vvhich vve novv call heaven . after iob let vs se vvher to descend to hell is vsed , next in time . in num. 15. the rebellious companies descended aliue to sheol , or hel : they & all theyr houses & substance descended to sheol . ther the matter telleth , that gehenna cannot be meant , but a destruction from this vvorld : as in deut. 32. vvher moses prophecyeth of the nations destruction & ieremy tvvice citeth his spech : hovv an anger kindled burneth vnto sheol . the next place of descending to sheol is in speach of anna samuels mother , hovv she greued long & greatly vvas avveary of her life , & at deaths dore : and sayth of the lord : that he causeth to descend vnto sheol , & yet bringeth vp again . the next descending to sheol is in davids tongue , in psal . 55. vvishing gods enemies a destruction hence . let them descend to sheol alive . the phrase shevveth that he looked vnto korah & his company , of vvhom , that they all perished for euer , none vvill soon determin . and that theyr bodies then vvent to gehenna : that none vvil say . in davids tongue for tvvo more the cause is clear : in speach to salomon for ioab : & in the same terms for semei . thou shalt not suffre his old age to descend to sheol in peace : and , thou shalt cause his old age to descend to sheol or hell vvith blood . but nether ioab nor semei died out of gods covenant : nether could salomon send to eternal destruction : nether vvished david that to his sisters sonns nor yet to semei . and these be all the places for 3000. yeares : vvhere descending to hell is vsed : none signifiyng gehenna , directly : but oftener by consequent that vvich novv vve call heaven . and that is most evident in holy ezekias : in a speach much like : i shall go into the gates of hell : & so forth as i haue printed in myne epistle vvhich you haue . ther ezekias hath other speaches vvhich make this phrase voyd of all doubt . so in ezekiel of a mighty kingdom , vvher all vvere given to death : vnto the lovvest earth ; vnto the sonns of adam vvhich descend vnto the pit often cometh the speach of descending to sheol , for open destruction by the k. of babylon in apryes dayes : vvher eternal destruction vvas dayly on prophane egypt : & ezekiel telling of descent to sheol once , tvvice , thrice four times could not prophecy any nevves : but that vvhich they had since the nation vvas . and so again one chapter of ezekiel , vvold haue resolued your g. yf you read it , ether in ebrevv or in greek , and made you clean of an other mynde . in the babylonian , soone after the egyptian fall the like speaches haue theyr euent . he vvas the day star : & exalted vnto heauen : but he vvas caused to descend , & his pride vvas caused to descend to sheol , vvher , as heauen signified not the propre heauen , as novv vve speak : nether doth hel meane the propre hel , as novv vve speak . and these i trovv be all the places vvhere the credes phrase : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cometh in the scripture , saving for capernaum matt. 11. nothing to our question : vvhere gehenna is neuer in the direct meaning . so that all scripture refuseth to vvarrant you . and yf you search scheol alone , thinking to defend a nevv made phrase it vvil help you nothing . in these senses it vvil come : for the lovvest place or case in this life : in amos : yf they dig sheol , thence my hand shall take them : as yf they goe vp into heauen , thence i vvill cause them to descend . in the same tenour of speach david afore spake : ps . 139 , but that hyperbole cannot be applyed hither . like vnto that is the vvhales belly : a sheol to ionas : or the graue . but in ful privation hence it vvil signify death . & in the bodies case the graue , and corruption by the povver of death . in the soule the state of separation from the body : or the vvorld vnseene hence . dauid doth often take it for death : as in ps . 18. & 2 sa. 22. the snares of sheol , death compassed me about . there the matter telleth vvhat must be signified : euen sorovves neare death . for full death , for all the good it cometh it in psal . 89. vvhat man liueth that shall not see death ; vvho can deliuer his soule from the hand of sheol , or hel ; as generally cometh it in osee : chap. 13. i vvill redeeme them from sheol : i vvill deliuer them from death . that s. paul expoundeth to be meant of the resurrection of the faithfull bodies ; deliuered from corruption . and more often by much doth dauid vse the term for the godly then for the vvicked . so the term alone vvill help nothing . that in ps . 16. vvhence our contention began : thou vvilt not leaue my soule to sheol ; hath but this sense playne and comon : the vvorld of soules separated from the body . so generally the ievves agreed in that sense : that they held in s. peters time , and in the talmud still : that dauid died not : thincking that dauid spake of himself . s. peter graunteth that spoken of one vvhose soule left not the body to see corruption ; as dauids did by all graunts ; and shevveth hovv dauid spake of christ his resurrection . so 3000 turned to him . yf he had vvrested the text to gehenna : he had differed from their meaning touching the vvord . as death in the vvicked is eternall death : so euery term of their destruction , is eternall destruction . so sheol may be by a consequent . but neuer in speach of the godly : nor in the vvordes force . the seauenty translaters considering vvhat term in greek vvas fittest to expresse sheol the ebrevv , they considered deeply that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvas generally takē of greeks , for all mens comō case after this life . and for sheol , vvher they trāslate it , they set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greek term ▪ comōly . novv & thē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death . & for the ebrevv term of death they have more then once : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dealing most suerly in the term as all heathen vvould soone conceave their meaning . so about 60 times your g. vvilbe found ignorant of theyr mind : & oftener of the ebrevv : of all those textes : of all the matter depending theretvpon : and of all the septuagintaes iudgment for greek vvriters betvvixt homer & menander , vvho seemed to learne of them principles of gods vnity : and better manners then he himself practised . of theyr age he vvas : and then vvere infinite mo grecians such as clemens nameth , vvho perished afore our tyme : but endured beyond the birth of the creed : vvher the penner vvould look to the septuaginta . so , as esay raiseth vp an infinite company from sheol to meet the chaldean , in like sort the septuagint vvill raise against you : millia quot magnis nunquam venere mycenis . let vs novv come to the nevv testament . there vve shall see that gehenna is vsed for your hel : for that vvhich you vvould dravv the king of glory into : & hades for the common death , and state after . vvhen the gates of hades shall not hinder the building of the church , vpon the rock vvhose vvork is perfect , deut. 32. vvhom peter acknovvledged to be the sonne of god : there that must be meant vvhich the prince of darknes the old bloudy serpent vvith seuen heads and ten horns vsed to hinder the buylding . but death by roman emperours vvas the instrument of his hinderance . therfore death so farr as they could send it is meant by the gates of hades . and so vvould any of ezechias kingdom or achilles souldiers vnderstand the speach . achilles shall speak anon in the greeks army . ezechias shall not dy vvhile esays 38. liueth : though he is novv in hades : vvith all the patriarchs : abraham , and lazarus , vvith lazarus marthas brother . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 cor. 15. you knovv is the holy bodyes lodging . as that apocal. 1. it . vvhich iohn feared : that of ordinary death : & so the ethiopian putteth death for it : & sheol , for , death . so vvhen the black horse brought famyn : the pale death brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plenty : but hel of eternal sorovv vvas no nevves for the romane emperours : therfore not it , but hastened death in abundance is there signified , as comonly in the old testament in speach of the vvicked . peter and paul both citing the 16. psalm : & to no further death then that vvhich all must feel , tvvo such vvitnesses should setle the matter against the best renovvmed d. vvho though he vvere exalted to heauen : he should be brought to hell , in striving vvith such tvvo champions . and thus all the nevv testament vvith all that folovv the lamb on mount sion 144. thousand vvil tel that theyr harpes be tuned as the prophets : & none of them vse hell for a lodging , after our l : triumph against satan here , & telleth that having performed all that vvas of combat , he gaue vp his spirit vnto the father : vvher satan should never greve it , nor giue it a lodging . and thus for the phrase through the scripture : your g. hath as many adversaries as ever had any man : the sonnes of eber to every mothers sonne : as by records vve may vvell iudge of the vnrecorded seing all recorded be vniform . novv yf your g. think good let vs examin the vvhole tenour of moses speach for the vvorld to come : hovv he hath no term for heaven nor hell : as you term hell. yet maketh the cause more plain , then terms vvould in mans speach . in leviticus cap. 26. vvhere he telleth vvhat recompence shal be for keping the lavv : & vvhat punishment for breaking of it : there life eternal & heauen : ther death eternal , & hell of late language vvere to be named , yf at all , in the lavv. but ther silence is for that tenour : therfore it vvas to be , equally , at it is , in all the rest of the lavv. there , for keping the lavv store of fruicts : peace and victories , encrease of children vvith all plenty is the revvard . lastly cometh the sound revvard : that gods tabernacle shal be amongst his people : and his soule vvil not loth them but he vvilbe theyr god : & they shal be his people , here is life euerlasting , in that they , being surely in the favour of god , are for euer in the favour of god. on the contrary side : for breach of the lavv : open punishments vpon punishments : and lothing from god is propounded : such as they felt from chuzans dayes vnto bel-esh-zars death , still as they fell to idolatry . and this is the tenour of moses . so for the gospel : he shevveth that adam , & all his , shall dy : & that the redemer shal be pereed in his footstep , by the serpent : & shall bruse to povvder the serpents head . vvher vve see that he shovvs hovv matter opened here shall fully cary a victory , vvhen the percing of the foot is gone so far as it could greue . the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is repeated ps . 89. svvetly loking back to gen. 3. & forevvard vnto mat. 27. that vve should not look as papists do : for alteration after the first passage hence . by this doctrin the ievves concluded soundly that all vvho died holding the covenant , still they dvvelt in gods tabernacle : and vvho so dyed in contempt or ignorance of it ( as all vvho despised to go into the arck ) all they perished for euer : & became spirits in ptison . novv the prophets vvho shevv that the lavv is performed in christ they turn all these phrases vnto the gospell as amos in his conclusion : & as david ps . 67. vsing the high priests blessings vvordes : cited in paules salutations , & as ieremy , often telling of god being our god , cited syllably in the apocalyps . novv as the performance is in this vvorld , & vve must be victors in gods full favour here , that death should be but a passage vnto life , so christ vvas to performe absolute obedience through all his infinite suffrings in his vnspeakeable feare , sorovv & panges , being amongst vs , vvher satan reigneth : vvhere vve might iudge , & beleue . and so the ps . 22. declareth his sorovves : and triumph , at his departure from vs. god prouiding in the best ordre for vs : that the vvork of our redemtion should not haue the last act in gehennaes darknes : such as could never haue bene penned to adams sōnes . here i may record a vvofull matter of a learned ebrevv : vvho coming vvithin a step of christianity fell back to gehenna through your opinion . and also i may vse a litle digression to call you to better attention : and regard of your cariage . isaak ben arama is that ievv . one of their best learned , of all that commented vpon moses : and vvho condemned all his ovvne side , that since ierusalem vvas destroyed , they are void of all comfort in their meaning of the prophets vvhile they look for a third temple : vvheras god presently despised both tabernacle and temple to shevv that he vvould rest onely in christ : as s. stephen vvitnessed . this learned ebrevv seing in leuiticus 26. the continuall curses for breaking the lavv : and the stories plaine through all their ages till they lost their kingdom and found slavery in babylon : and no comfort touching those times but repentance there , to come home , as daniel shevved : and then a promise of christ : ben arama seeing this , cannot tell vvhat to say for his ovvne side . then he cometh to vs. and saith that christians from that text accept the justice of iesus . as both the prophets afore the captiuitie david , hosee , ioel , amos and ieremy , and after , daniel plainly , ioyne christ his saluation vnto leuiticus in that place . this being layd dovvne of him ; then , from your store he bringeth a matter that ouerthrovveth all the good , thus : but , saith he , the christians say that their iesus vvēt to gehēna and fetched thence all the fathers : and that none vvent to heaven before his death . but that cannot stand vvith trueth , that the prophets abraham isaak and iacob and moses should not be vvith god. thus isaak ben arama , through your gehenna found gehenna for himself . vvheras in trueth the fathers vvere in inferis , in hades , in sheol , and are yet , by the old latin , greek & ebrevv : and by nevv ebrevv in paradise : vvhether at the first they vvent from this vvorld : as i touched , afore . the cursed vvorld that sought diuinity from bare latin , and mistaken greek , not knovving hovv sheol , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and inferi is heauen to the faithfull , brought a cancre vpon all our faith , and such roots of bitternes ▪ that the comonaltie is infected , and the moistened is accompanied vvith the dry . novv my l. vvhat gain can your g. have in deceaving all the realm to bring an heresie papisticall into the creed ? every syn findeth iust recompense : and to thrust into faith an heresy that is a great syn : vvherfore all that you deceave must feel the hand of god. vve haue bene plagued enough alreadie , in that , after more payments for defense of the gospell , then have bene gathered in five hundred yeres ( as my l. treasorer vvas told ) yet at the spittle as i shevved your g. tvvelve in a cōpany said that vve vver never in such pitiful days for vncertainty in religion . i dare charg you that if you had lerning & favour of the trueth that had ben comon ouer england vvhich is famous in constantinople , that the q ▪ scholers for clearing the bible more then it hath ben this thousand yeres , might be no small hope for benefiting all christendom : & vve should haue bene farr from such lamentations . one learned man in your place might sone make the bible as clear as any other book . though your bare latin studies vnable vvhiles you live to go through the first chapter of the nevv testa mēt , vvould but deride such a cōfidence . you that could look vpō the little book of scripture concēt , & see in the preface noahs families frō heathē & say that the vvriter troubled his head vvith questions trifling & vnprofitable , shevv that you come x x yeares studie too short to iudge of that paynes : to knovv hovv & to vvhat infinite vse the heathē vver brought vvitnesses through all the bible . let me aduise your g. to ioyn vvith the trueth : to pity your ovvne soul first , & aftervvards others deceaved by you : and be not of theyr number vvhich had rather ( as d. deny vvas knovven to say ) go to gehenna and dravv the people after them , then be knovven hovv vnlerned they are . i dare tell you that you knovv not one letter of that study vvhich d. abraham ruben the ievv vvould require : not one letter , to tell vvhether the characters novv , vvere afore ezra : in vvhich poinct yf you missed you maymed all the cause . and ful many an hundreth thousand opposition vvhich you knovv not must be vevved in mynd for doing him good . oh that a lerned man vvere in your place : to keep this ievv from gehenna . & by him ful many a thousand . he is thought by the ievves of prage to be one of the lernedst ebrevves in the vvorld . a copy of his epistle printed vvas sent frō basil thither by a ievv : and they think that he is surely turned by some things of myne . but of this i am sure that yf i should handle the descent to sheol in your meaning , or vvith m. lively teach that the ebrevv text is corrupt , i should hinder more then build . vvherfore i must first dravv you from your gehenna : & shevv m. livelies vnsetlednes before i can do any thing aright for this ievv . but my digression may not be too long . & of m. l. at better leasure . novv i vvill returne to shevv more largely that vvhich i touched from leviticus : & to resume the vvhole question hovv in all times men looked vnto salvation . let vs then consyder the bible throvgh quite , for the redemtion & the vvorld to come : hovv the prophets spake of it . vve see that adam vvas made a king on earth : that he lost al by his carelesse dealing : that christ by his infinite feare & heedtaking destroyeth all satans vvorks . this much moses shevveth in a sort not hid . hereupon cometh by consequent , a resurrection to adam : & a nevv vvorld vvher hee should have a nevv paradise . but this vvorld is by adams trespas subiect to vanity : that the vvhole masse trauelleth looking for liberty vvith the sonnes of god. and for christ no afflictiōs at touched but such as he might feel , vvhile he could feele the sores of brusing his foots sole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth the vvhole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . adam knevv that satans seed vvould as vvell perce his hāds : repressing all his steps & vvorks : and that christ must be buried & laid in the dust : & that all the victory for the vvorld to come , must be vvrought in this vvorld : that here the prince of this vvorld should leese all that he vvan : & in this vvorld the kingdome of heauen should bear open cōfession . here adam might see that christ his vnspeakeable fear , had sad heauines according : heavynes that adams sonnes so despized the king of glory : heavines to see that they vvould perish for ever : heauines that in this vvorld they vvould haue his blood for ever vpon them : heauynes in highest measure that , ( as es . 53. telleth ) god casted on him the sin of vs all : that the soules case not the bodies , and thought , & accompt , & feeling for soules caused such sorovves as ps . 22. being most pathetical , could not vtter : vvith ps . 55. & the 69. in the highest terms of sorovves that euer could be vttered . nor esay the most eloquent oratour in ch. 49. vvhere christ sadly lamenteth hovv , to many his labour vvas in vain , & he should be the despised of all soules : & the abhorred of nations : & in ch. 50. though he had the onely tongue to season speach & silence , he must give his back to the vvhippers : his cheekes to the buffeters : his face to the spite of spitters : & seing that in all this they vvould not consider , but lye in eternall sorovv : he that loued man , and euery man more then all the vvomen in the vvorld loued their ovvne children , must needs haue infinit pangs for their destruction . all these prophecies conteyned not more then adam might see : nor other many : & speciall , esayes ch. 53. an abridgement of s. matthevv : but adam had not one vvord of going to gehenna : but your holding of that vvill proue that you neuer examined vpon vvhat speaches adam held a iudgement for bliss & curse , to the children of god the blisse , & to the serpents brood the curse in the vvorld to come . thus i trovv , your opinion tha christ vvas to go to gehenna , vvil be out of adams diuinity : and be found to flovv from the serpent the father of lies & the murtherer . adam knevv the eternal loue of god : begōn here : & cōtinued for euer : & knevv suffrings in this vvorld tokēs of blessings for the vvorld to come : but for suffrings to the soule alone out of this vvorld , to vvin iustice & victory against satā , that iarreth frō all adās diuinity : vvhich must fall vvith in vvords told in gen. 3. vpon vvhich ground all further diuinity story is built : as adam knevv that particular ages should haue more seuerall remembrances but all to his sum of faith : so all sacrifices , noahs , abrahams , mosehs , signified a iustice vvrought in this vvorld : and none could signifie a gehennean lodging . nether abel crying after his death , nor isaak in a similitude receaued from death : nor the scapegoat or birds loosed , nor any thing in all sacrifices euer could signifie a going to gehenna : seing it standeth vpon , not a phrase or any one term : but a generall rule : that all are dead in adam ; and yf they hold not life by christ , they abide still dead in their sinnes : slaues of the serpent : partakers vvith him of infinit vvo from god. where moses saith ; i kil and i make aliue : in that one place abenczra vvould haue the resurrection in open phrase to be taught . diuinity vvill suffer it : but a saducy vvould not so take it : for the vvords may be taken thus : i keep aliue some , vvhen i kil others their equals in vigour . the tabernacle of this vvorld , & of the angels vvorld : and the high sacrificers blessing these conteyned a dvvelling vvith god vnlimited : & therfore eternal : and life in gods redemtion vvas vvithout limitation : as , death , in his anger . but for hell , a place of deuils : that mosehs grammer vvil neuer afford you . as neuer heauen in propre term , for soules ; though by consequent the godly naming themselves pilgrims here , import they looked for a citie vvherof god vvas the builder . so a better case is collected , by consequent of matter , not by direct term of heauen . it vvilbe thought strange that your g. a d. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be ignorant of these groundes for diuinity . novv let vs behold the prophets , the historique , & the other , the commenters vpon lavv & story . for iosua , iudges , samuel , & the kings , abigaels speach to dauid , that his soule should be in the band of the liuing , & eliahs taking vp : the one for phrase , the other for action are holden the plainest for heauen . yet some turn abigaels vvords to a safety in life , through great dangers : vvhere saul & his should shorten their dayes . and it is sure that she spake in that sense : that she looked for him to become king : & vvould not be teaching a prophet assurance of eternal life : as bringing ovvles to athens . the ievves of true religion appearing thrice a year afore the face of god , knevv that vvhen this tabernacle vvas dissolued , they should haue a dvvelling in the heauens : but so spake that the vvrangling heathē should not stumble at their paths . in 2. sam. 7. the kingdom of christ altogether taught of life eternal : though the speach to this day is taken of ievves for pompe here . when the ievves open policy vvas dissolued then daniel in most plentiful sort openeth the spirituality of christ his kingdom : hovv his enemies vvere cast into fire burning vvithout limitation , that is for euer : and vvhen he shevveth that antiochus epiphanes shall beeeaue the ievves of earthly comfort , then most fitly he comforteth them in the better resurrectiō , such as resisted him : & so s. paul to the ebrevves mentioneth those affaires : as daniel stood most carefully vpon the story of antiochus : to let all vnderstād the last affliction of gods people , before the coming of christ . but daniel hath no term for soules distinction gon hence : & he shevveth that christ being killed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not letting death season vpon him but riseth , so doth bring in eternal iustice . your gehenna came neuer in his mind . the angel sent from heauen spake vvhat he penned : & the angel knevv that god ordeined a more certain course , for ease and clearnes of saluation , then to ty soules to beleeue a iourny of a soule , to vvork merit in darknes among spirits , vvhich iourny no pen could cuer tell , nor hart conceaue vvhen it vvere told , vvhat he should do ther : or hovv he could suffer there : or hovv the body should vvin by the soules pain vvithout the body . and thus vve see hovv through the prophets they vvere taught of redemtion . and in the nevv death & resurrection very often seen . but no going to gehenna . yf i vvrote but thus much the cause vvere fully concluded against your g. yet for all plenty of store , i vvil ioyn vvriters not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but allovved for so much as i bring & much more by the eternall spirit : and therfore may go vnder the former title , of serching the scriptures and the holy doctrine , for heauen : the rabbins inuenting of nevv phrases for to expound the generalty of sheol & the prophane greeks for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their hell. thus the cause vvilbe so handled that futher kindes of studie can not be required . for all the nevv testament is either from the old , or from the rabbines , or from the prophane greeks . and vvhen it is made vp from the old testamēt , either vvhē the apostles translate of them selues , as they do ful often , by prophane greeks language , or cite the septuaginta , vvhich borovved their vvords from heathē , in both kindes the heathen must be looked vnto . so much is void of controuersie , that so far greeks must be regarded . the septuagint is of so great auctority that for the main poinct of saluatiō 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to end moses lavves , that is cited vvhich is far of in ebrevv : & this could haue no auctority but as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holden prophets scholers . and so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must be thought the best for the vse of the term . as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frō ps 110. ( vvhich greek stile the holy ghost for that ps allovveth at the least in tvventie parcels ) ecclesiastical discipline is cleared exceedingly . but of the 70. i haue little novv to say saving for inducement to moue the vnlearned & vnstayed to think better of rabbins for many things , and of prophane greeks . the very septuagint vvere of the ancient rabbins , & others of holy faith as symeon the iust . luk. 2. and others of great learning : as gamaliel , and the chaldy paraphrastes . none but the senseles vvill despise such . for the rabbins the most learned ebrevv doctors , this much is famous ; that against sadduces , that denied the resurrection , and relyed in pretense vpon moses vvords , they from moses matter & assurāce of doctrin invented very profitably these terms . the vvorld to come : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the day of iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gehinnom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the valley of hinnō . the iudgemēt of geenna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these vsuall in zohar . the second death . onkelos deut. 33. ap. 20. the garden of paradise . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the tree of life : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and a feast in the vvorld to come , in the chaldy of iob. and in the lavv & prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol conteyneth all these states being vnfolded . and because the sadduces admitted but the lavv ; as the doctors comō places also reduced all vnto the lavv : the godly doctors termed all the holy books the lavv : saned . fol. 92. and so the the term lavv is vsed in s. iohn . 10. & rom. 3. and for the comfort of the godly , that they dy not , but pas from death to life , they called dying a deliuerance or setting free . as in zeror vpon ex. 17. iosuah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the time of his deliuerance hence , &c. phil. so s. paul spaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the syriaque hath the rabbique term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very lernedly . and all this vvas bred for distinctiō of matter about sheol : because the prophets comonly vsed comon terms of the vvorld ; that the vvicked , as all be at the first , should not be trobled aboue their reach . novv he that thinketh that sheol signifieth gehenna more then heauen , vvilbe ignorant of all this , & in a vvorld or cimmerian darknes , or aegyptian palpable myrknes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 70. and infernus or hell , for it vvill as vvell catch a d. in babish infācy for diuinity . and this much for the ebrevv doctors fom vvhom the apostles haue full many an hundreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or membre of speah plain by conference vvith them , othervvise vnexplicable . novv let vs consider the heathen greeks , as the heathen lend the apostles theyr vvords to teach them life : and as the prouidence of god vvas vvonderfull gratious in giuing to macedonians 300. yere raign ouer 72. kingdoms in the north , & in all the south ; that from the vvest , greek should go over all the vvorld by the apostles tymes . and before great alexander god gaue grecians such svveetnes & vvhitenes and vvittines of speach , that to this day , they beare svvay over the vvorld : & . vvere still specially studied at the first over the vvest . such as knovv not their vse for the tabernacle of the nevv testament , vvill build in quirks of latin distinctions , being as silk vvorms thred vnlavvfull , as from vnclean vvorms . the vniuersall concent of a tongue spred ouer many nations , & the chiefest and most ancient next the ebrevv , ancient vvith the eldest bred at babel , & largest in vse , such consent and concent vvilbe holden of force vnuincible : against vvhich yf the creed had ben penned for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the peruerting of an vsuall term had more hindered then any difficulty in the mysterie of redemtion shake avvay the careles & contemtuous . as to speak in a language othervvise then any that euer vsed the language for an hourely matter , that must needs argue the full extremity of all badnes and brainles folly . amongst greeks for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as for all greek popular maeonides that best knevv the old greek of all countreys of cittim , & elisa , & hath bene follovved vnto the apostles age , and of them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as i counted ) & for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubtles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & infinitely , this old poet is vvorthiest to come first . and in him old nestor 90 y. old , vvho vvould , setting curiosity aside , speak in simple antiquity . from his mouth flovveth an oration svveeter then hony for this matter , for he hath the very phrase of our greek creed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thus he speaketh before the nobles of graecia for the comon passage of the vvorld , in souldiers slain : iliad . eta : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . warre shed their blood : but their soules be gone down to hell. old nestor speaketh as iacob , iob , anna , dauid , ezekias , the comon terms of death . and yf the church of pylos had vsed his phrase in any other meaning , yong mē & mayds , old men and babes , vvould continually haue stumbled to more danger then vvant of battlements to the rooff of an house , & vvant of couering to a vvell vvould haue caused in iudea . and he that commaunded plain matters of comon discretion vnder then requireth greater heed-taking for soules , that no pachadh , ●or pachath as esay and ieremy speak : no grin nor spring be ●ayd in soules vvay : nor any thing spokē in corners of speach vvher the simple vvould trip and be entrapped . i commend not our doubtful vsage of hell : but seing a thing don cannot be vndon , i shevv that the trap must be looked vnto . your g. vvho say the q. vvill not haue the translation amended , as though the realm had giuen her auctoritie for atheisme , your g. must ansvvear , vvho your self being entrapped vvill burn to entrap others , you must ansvver for the cōtinuance of the stumbling block . and but that you hould back from the learned nobility 400 epistles , as though your bare latin vvere comparable to all their lerning , or your care for the realm comparable to theirs , so many nobles had removed the blocks much avvay by this time : & they all vvith all their attendants vvould haue persvvaded or suaded at the least not to sindge any more for love of gehenna to be a lodging after a soule is commended to the faithfull creator , then ananias , azarias & misael , lost of their hayr for the idol of chaldy religion , against vvhich not for vvhich they gave their bodies to the fier . and thus yf you vvill try lerning by antiquity old nestor vvill tell in vvhat sense argiui vvould vnderstand the creed euen at the first sight : & befool the penner yf by any other sense he laid a snare vnder terms of a knovven & solenne meaning . novv that one svvallovv make not a summer : you shall haue more not svvallovvs , but soules svvallovved of death in this phrase . andromache hectors vvife & s. paules cuntrey — vvoman of cilicia , she speaking of her seauen brethren kild in one day by achilles saith : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as tarsus spake greek so did the rest of cilicia , or at the least fomer knovving all their maners of tongues vvould bring for a q. the chief dialect : & yf s. paul had sent thither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any other sense , the vniuersity of tarsus ( great lernd thence arose ) vvould haue said : athens had not so great occasion to say that for the resurrection you brought strange things into their eares : as vve have for your article of going to liuels lodging : vve speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all that dy . are you appointed to teach vs nevv greek ; and to build a nevv babylon . our mindes may admit nevv lavves ; but not nevv languages . to this absurditie your g. should bring the holy apostle ; vvho yet knevv tongues better then all corinth , & greek , excellent vvell of a child . and he that knevv hovv milk is for babes , vvould neuer giue an article of plain vvords for a meaning neuer heard , and vnpossible to be proued : and neuer disputed in scripture . novv for tro as or tiras , hector to his vvife speaketh of the phrase more fully , vvhen she desired him not to hazard his life : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here tiras nation speak , that all once come to the vvorld , must be sent or go to hel in the creed term . and maeonides him self , he spake in the same sort of hectors soule : vvhen achilles killeth him : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . his soule fleeing out of the body went to hell. and this cometh in homers ovvne phrase : vvherin he cōteyneth the maner of the dialect of smyrna , rhodos , colophon , salamis , chios , argos , athenae , vvhich all chalenge him to be their countreyman . novv the revelation had made smyrna astonished , yf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had ben in any other senses then homer and their countreymen spake : as the placing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 later , shevveth also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conteyneth not a more greuous state , but the later terme expoundeth the former : and in your g. greek smyrna had ben at the vvittes end . but in homers language and the apocalyps style they vvould assure them selves of a fixed sense , for a soules leaving of this life , and having a continuance in the other vvorld : even as orpheus hath it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and archilles in phthia speakes in the same tenour , a patron of playnness , vvho hated a man like the gates of hell , vvho vvould have one thing ready on his tongue , and an other closed in his brest : thus he speaketh , as for s. mathevv and ezekias . i did glance at the matter before . thus tethys sonn uttereth his plain hart : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in comparing homer vvith the bible , vve may see that to be most true vvhich the talmud and talmudists cite infinitely , thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lavv speaketh according to the tongue of the sonnes of adam . novv if the penner of the creed had gone from the maner of all the bible and of adams sonnes , it hath ben a cursed vvork . and thus homer telleth vs of a great part of he vvorld : vvhat they vvould say ought to be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yf the teachers meant plainly : as they must do yf they came from god. vve may here a litle digresse to other nations , and the ground of divinity , & after come fresh againe to homer , & his folovvers . the aethiopians meaning i shevved from their translation that they put death for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & sheol for death . and so did the 70. in es . 28. so all the south about the apostles age ( of such great antiquity they hold their translation , and part to be the apostles ovvne vvork ) all the south , all of the old vvilbe against you . as for the syriaque they take sheol stil as the ebrevv , & in their tongue our l. spake , & it is the tongue only vvhich the nevv testament calleth ebrevv . though academiques call the prophets tongue by that term . so our lords example , vsing syriaque as the vvorld then did vse it , shevveth that his apostles vvould vse greek as the vvorld then did vse it . as vve see not onely for vvords but also for matter that they never give any lavv for maners but agreable to the heathens native light planted in their harts at their coming to the vvorld : kindling that vvhich corruption had quenched ; & so their terms for vertues and vices they take them from euripides , plato , aristotle , demosthenes & such , & not a litle from homer . and for faith , s. paul telleth touching his difference from his nation that it stood then onely in this , that christ vvas to suffre : and being the first that riseth frō the dead , should shevv light vnto the vvorld . this he maketh his difference from the nation . all other poincts of divinity and the ecclesiasticall discipline terms , i dare vndertake to shevv from maymony & the tvvo talmudes : even the phrase of loosing & binding , in the making of a d. absolute by the sanedrin , vvith imposition of hands . so the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their ordinary for the bishops of every congregation , infinitely vsed . as the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in s. paul is iust as in the 70. in moses , the kings , the prophets and nehemias , aud in ester in some editions : vvhence your g. should have fetched the signification of it . and as our l. repressing the sonnes of zebedy , deeming that his kingdome should be vvordly , telleth the difference , that kings of the vvorld commaund vvith absolute authority : dealing in plain matters knovven to the natural man for comon profit : but they his scholers to teach divinity should be servants : dealing in matters beyond comon affection or the natural mans reach , & hardly taught vvithout infinite service and patience : vvherin as moses and paul compare themselves to nurses cherishing the children , so all divines must be servants carying by doctrine vnto christ , and not by cerberus iaylourship make themselves slaves of satan , pharaohs over israel : and not the horses and charets , in eliahs sense ; so also the ebrevves have the same very phrase of service , in all that governed in divinity ; and namely of moses : hovv he spent 40. yeares in pharaohs court : 40. yeares in sheepheardy ; & vvas a servant to israel 40. yeares : shemoth rabba , in like sorte d. kimchi vpon 1 chron. 24. shevveth that david might not appoint one of the sacrificers above an other : not so much as to appoint vvho should be first ; but committed the lots to god. and the high sacrificer had no auctority over others by his place : not so much as to be of the sanedrin for his office , vnlesse further lerning did commend him . and as s. peter commaundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so ther is an expressed lavv for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the seniors in these vvordes , in maymony tom. 4. haleca sanedrin per. 15 fol. 247. of the later editiō & lesser vol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so yf your grace vvould knovv vvhat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified and vvith conscience have handled the matter , you might best have knovven yf you had framed your study at the first to the ebrevves maner : to have knovven moses languages , and the hebrevv doctors calling of him to comon places : and hovv all the nevv testament is framed to those comon places : & vvilbe never othervvise so clearly vnderstood as by that course : being bent to allovv the former good & to dash the traditiōs popelike of the pharisees . the greek tongue vvould have told you , even in the first chapter of genesis in adam before his fall , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified not a tyranny but a most lavvfull & synles government : and again , the ps . 110. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvherof are cited aboue 20. times of the holy ghost in the nevv testament , vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of christ . the greek tongue vvould have kept you aright for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20. mat. 25. that they are all one vvith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luk 22. 25. in the greatest benefactours and enrichers of the kingdomes called for theyr desert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the people , rejoycing in theyr government : and the rule or canon that sanedrin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as s. paul 1. tim. 2. translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ester ) this vvould have kept you from perverting the tongue , and marring all divinity & discipline . you feign that our l. condemned heathen rulers . mark vvhither you rush . so the zebedeans should have no represment : but all might hold the iudaisme of rambam tom. 1. fol. 50. that messias kingdom shal be pompous in israel : so our l. might by heathen lavves have bene blamed fully : vvhich god forbid . so the iudaisme that israel might obey no king but of israel , had bene confirmed by the gospel , against rom. 13. so all kinges should need a pope to overrule them : so our l. should have made a lavv against comon experience : vvhich hath gods auctority . see then hovv you run : missing of the ground : not knovving the greek tongue by vvhich the nevv testament must be expounded : ( as all ievves vvill graunt & require for the vvords ) & for matter may in no case bring any nevv article : but as paul hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dan. 9. most exactly translated , in his article of difference having the exact propriety on his side : so still articles of the creed must haue such exact playnes that all vvicked may knovv vvhat they mean no lesse then the godly : and all godly children seaven yeares old , may clearly take them in the right meaning . your g. is blamed in print , as i vvrot vnto you , in this case vvhich i vvill shevv briefly . a certen learned man , better learned then yourself , as it seemeth by his overreaching of you , vvas greatly grieved , that you played the rex in taunting of him , and yet not the rex properly : fatherly mildnes should be in a king , and all modesty : you vvere to sharp vvith him vvithout reason in checks as he thought from your ovvne auctority . thē he told you that you ought not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then you replyed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified a tyrannical government : thē he rejoyned that of christ it vvas spoken in the ps . 110. and he hoped that you held him to be no tyrant . your rebutter vvas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus . and do you allovv the 70. greek ? good my l. dare you dissalovv that psalme for greek , vvhose very syllables the holy ghost citeth to the ebrevves to dravv all unto christ , & in the gospell in parcels & times above 20. at the least ? besides my l. many an hundreth thousand times doeth the apostles style expresse ebrevv in the 70. peculiar maner : that you can hardly find five vvords together vvherof four be not in the 70. and yf the 70. greek be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vvhence vvill you expound the nevv testament . thus your grace befooled the very rock of our salvation , and vvere accused to the lords for vvorking the eternal shame of our nation . yf the papists charge vs that the chiefest preferred scholer in england knovveth not one line of the nevv testament , nor one vvord from vvhat auctority to vvarrant a translation , vve may be thought the most brutish & senseles of any nation vnder the cope of heaven . and dare you burn for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that gehenna is meant by it : not knovving the sepuuagint : and lesse heathen greek ? it is no marvayl that you accused my studies to the q. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seing you have no fansy to any greek in the vvorld : that for greek or ebrevv can not speak to one vvord of either testament , by former greeks , & auctours authentical to ievves , vvhat may constantly be affirmed these four vvords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my lord vvhēce vvould you expoūd them . the general greek by peculiarity of matter maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propre tenour of meaning , so that general greek must be knovven , and yf in heathen sense it can not stand , then the 70. and imitation of the ebrevv phrase must be considered . and the grace of a vvitty vvriter handling matters of diverse kindes , standeth , ( in plain matrers ) in equivocation of a term serving all his purposes . so in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhether generation , or kindred , or story ought to be meant , the matter vvill tell . neyther the house of salomon nor the house of abiud belongeth to the generation of christ . neither vvas that s. mathevves purpose but he shevveth frō vvhat old promesse from god to abraham to give him canaan david vvas a king there , and salomons house : and the enheritance came to christ ; vvhom herod therin feared : and therefore sought to kill him . and to that end he shevved the roll of the kindred , not of the generation of iesus christ . the speach serveth most vvittily also as a proposition to all the gospel , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gen. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth story . vvithout the 70. these four first vvords could never be vnderstood . so your g. vvould make our nation a vvonder of the vvorld , despising the 70. vvhose skil for applying heathen greek first to ebrevv true divinity all the vvorld admired : & the holy ghost through the nevv testament continually celebrateth : that vve have a threefold thred , the nevv testament , the 70. & the heathen . and he that cannot handle all these three is not fit to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and here i appeal vnto al the realm hovv fit you vver to repressmine epistle for translating the bible ; vvho your self knovv not so much as one vvord of the greek testament , frō vvhat auctours it hath certenty & lesse in the old . but i vvill novv leave both testaments , & regress to the creed , penned for the simple heathen in the very phrase vvherin they nourished the immortality of soules in mention of death , that men should not be thought to dy as horses : but to have an other vvorld : hovv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the creeds phrase vvas infinitely in speach among heathen in the septuagintaes sense , & the rulers of divinity : & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth but the vvorld of the dead , vvher immortal soules cōtinued . in homers odysseâ in lambda vve have a vvhole book for the vvorld of soules vntormēted , but continuing togeather . in the fable the substance of trueth must be imbraced , that iapetionidae rightly taught the soules immortality in an other vvorld called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & termed death , to the soule immortal : a descending to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell. thus of tiresias vlisses vvho vvent thither speaketh ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soule went into a chamber within hell. and the mother of laertiades geveth him a general rule that vvhen bodies dy , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and of oedipus mother he sayth , hovv vvhen she died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so agamemnon complayneth that clytemnestra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vvould not so much as shut his eyes vvhen he vvent to hell , to the vvorld of soules . in the same sorte aeacides spirit asketh vlissen hovv he durst come to the vvorld of soules , to hel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this distichon standeth as a dictionary for hades , vvhat place it is , against vvhich yf the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had gone , it hath bene a skoph to hellas , and had hindered all the proceeding of the gospell . but the creed vvas penned vvith all circumspection : that vvhen some arian objected basenes that christ vvent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gregory nazianzen ansvveared that thence he brought soules to the body : but they vver just soules : therfore by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the comon lodgment of all soules , vnjust and just . and so eustathius bishop of thessalonice expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the lot of all that dy , admitting homers phrase ; on vvhom he commenteth hovv all greeks after him speak in his kind . and this much for homer : of others the rarer may be cited : the comon are in all hands . anacreon hath not much , yet he hath in comon ra●e : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . simonides the vvittiest despising lifes shortnes and vanity telleth among other sundry vanityes vvhat riddance vvar maketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and as in melanippide god is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bishop of the immortall soule : so ibycus of the soule saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for love of painful vertue achilles and aiax vvent to hell. litle of sappho and ibycus , as of the last cited , came to our age : a fevv lines : yet both make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 theyr end : both vvorst and least fearing punishment . tragiques are infinit in this : and euripides beginneth here : defining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his very first vvords : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and lycophron that of purpose studied for hard langage , yet here in he could fayn non , but must take for the vvorld to come , the comon : and in one tragedy ten times runneth on hades hovv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for athenaeans comōly , their epigram of 4000 slain vvil serve , for isaeus , aesch . dem. &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they made hel their common game . by hippocrat . cous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and for the septuagintaes age menander telleth hovv greek vvent then : vvho thus speaketh of the dead to comfort one mourning . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one sense plutarch fitly ioyneth aeschylus vvith an other . aeschylus sayth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . men are not well aduised that hate death : which is the best medicine of all euels . in plutarch one ansvveareth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , o death d of physique come . for hell is the onely hauen of the earth . having haiden my helper i feare not shadowes . for further auctors extant in plutarchs time all of one mynd , plutarch comforting his frend vpon a godly sōnes death , that he vvas in hell , & therfore in good case , and citing pindarus , plato , & others many , and as to one of hys mynd , for the term hades he may be as an vvhole library . and for plain sayings that they meant ioyes of high degree to be in death pythagoraes golden verses conclude that : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the same vvas their general opinion , and not propre to the samian philosopher our old cantabrigiā . sophocles vvho sayth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he is better at case that is in hell , then sick past help . the same elsvvher telleth that they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are dead . and so spake latins . scipio vvent by tully , as all , to inferos : yet had his place in heauen . leonidas in herodotus harting 300. against xerxes army , told that they should sup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud inferos , by tully . the argument aymed at a better case . novv hovv did the heathen term the place of torment ? for that , plutarch citeth plato : & he , homer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the iayl. homer is vvonderfull herein : & teacheth that our old father iapetus very carefully deliuered to his posterity the true religion , of the creation and of angels fall & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin deceauing man. and it is no lesse marueyl that the holy ghost by s. peter calleth homers vvords from the fable vnto iaphets trueth . thus iuppiter threateneth his angels disobeying , to cast ech into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the comment ry & prose term , black tartarus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i will the disobedient into black tartarus cast where ther is a black dungeon vnder the earth . wher be steel gates : and a floor of brasse . as far beneath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hades as heauen is from the earth . so the prison is tartarus : the rest of all escaping prison is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . moreouer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chain that can hold all nature fast , is in homer , in the same speach . vvhen s. peter telleth hovv god condemned the angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he taketh all the vvords from homer and his prose commentary , calling the fable to an old trueth . and seing the highest so cometh dovvn to the capacity of greeks dravving them euen by their fables phrases vnto the trueth : vve may be sure he vvould neuer thrust into the creed , a speach against their vniuersal iudgement . none may say that the h. gh. knevv not homers phrase : and reason telleth that profitably his place is touched , and nothing falleth out by chaunce . therfore s. peter vvas directed by gods vvisdome to temper his style to the heathen capacities euen in their fable : as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in plutarch : fables touch the trueth . so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 syn : she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : sin , the eldest daughter of the spirit , maketh all men sin . and in this speach agamemnon confessing his sin to achilles , sayth that not he but sin vvrought achilles iniury . in lydia the poët lerned ebrevvish greek : and much matter harping vpō trueth . the heathen vvould soon beleue that it passeth mans capacity to knovv vvher soules be tormented : but that god keepeth them in chaynes of darknes by his povver , their ovvn speach vvould soon make them vnderstand that . the rabbins from the creation-story speaches before all ornaments came to be made , vvhen yet darknes vvas vpon the deep , call the place of torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the graue is also called by that , once in paul. but in speach of the damned & of soules , it signifieth the place of torment . as in zohar . gen. 1. v. 2. the ievves so spake , the deuels vsed the same term luc. 8. 31. vvho desired the lord that he vvould not commaund them to go into the pit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the syriaque folovving the rabbique term . and in papistry dravving to the lake burning vvith fier and brimston , as dauid ps . 11. closly noted from gen. 19. eternal destruction , the keys of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a speach allovved by god from the comon maner . vvher this abyssos or deep pit lyeth , ( that they lie in a deep dark fiery dungeon , and yet are sene of the holy ) vvisdome forbiddeth to serch . the ievves from esays last verse , place it in the high , in cether malcuth , page 11. vvith astonishment at gods counsell , that ioy & torment should be so near in place . the phrases of abrahams bosom & the epicures flames are in the same tenour : luk. 16. and so in ap. 14. all that haue the mark of the beast that pretendeth the hornes & auctority of christ they shal be tormented in fier & brimston before the holy angels & the lamb. novv vvhosoeuer vvill burn in defence of this position . the humane soule of christ vvent to gehenna , he therin hath the mark of papistry : therefore , yf he burn for gehenna he shall burn in gehenna , and before the throne of the lamb for euer & euer . vvhere torment shal be , i determin not , nor your g. i trovv . and that is no part of our difference . but i novv dispute onely of the speach . your g. seeth hovv god speaketh , as greeks & ebrevv schoolmen , that no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could euer haue taken place : yf none might deale vvith ruling for diuinity but such as had spent their age in the tongues of both testaments : vvhose paynes vvhen bare latin can persuade princes & counsellers that they be but fansies , & curious quirks , it is no marueyle yf such turn auctority against the fayth vndertaken to be defended . and novv i vvill make an end. i haue shevved hovv for your g. good , that you should not burn for gehenna , lest you burn in gehenna , i handled this cause : being certefied that your tongue , vvhich could say , ( as you knovv hovv i accused you to the ll. ) that yf i vvere so highly preferred as you all the kings of christendom could not rule me , this tongue vvould embreath matter into the q. eares that the ll. promess to stay me from going to the king of scotland should be no better then yf it had bene vvritten in the vvater . this i did knovv full vvell : & vvas nothing amazed at your most mōstrous iniuries . such good experience i had of your g. i defended your opinion for the certenty of daniels 490. yeres , the comon opinions vvhich you dayly allovv in your bibles . the matter vvas most needfull to be taught euery child . and your auctority vvas a defendour of the trueth , though your lerning savv nothing vvhat you defended . d. r. & i chose you vmpier : i shevved you arguments vvhervpon a child vvovld determin aright . m. mulcaster , the best lerned in the vvorld in his ovvn conceit , reasonably in heathen greeks in deed , he instructed you , & returneth after ix . monethsa full discours of your determination : and most high speaches in commendation of my poor self . tvvo good scholers moe from your g. told that you had determined . yet you could condemn your self , the q. and all the realm to vvork the hinderance of my employment . m. kuph skophing me , you the q. and him self yf he be of any religion , the merchant told certen merchāts hovv your g. vvrote to d. r. that you vvould tell my narrand to the q. that you vvere not of my mynd : and that i die bely you . all this vvas told me , my l. yet to do you good , & to keep your g. frō topheth , ( es . 30. vvhich speach spoken of vvicked perishing deuotels for euer , the rabbins lernedly turn to eternal flames name , though outvvard destruction vvas only then in the prophets argument ) to keep your g. from topherh , from gehenna , frō the keyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to do you good after m. kuph playd the koph vvith you and the q. to condemn the allovved religion true , 40. y. currant novv , in the geneua bible , & thēce dravvē to your bible vvhich the q. vseth in her chappell , i vndertook in london the opening of the q. religion for our l. his soule going dovvn to hell , by heathen phrase to the vvorld of soules ; by hebrevv schooles to paradise ; by their distinct speach , vp to heauen ; nostri sic rure loquuntur . yet you in speach to the old l. treasorer made this a bar , to hinder the high coūsel of the realm to cause any one farthing of recompense for clearing daniel for both his tongues , & for heathen comm enting on him vvhom they neuer savv , to make the hardest book in the vvorld as clear as any in the vvorld . vvord vvas sent me to be myne ovvn choser : i leaue the choise to the q. she by your grace choseth me neuer a peny : and aduentureth her eternal state on this that she vvho gaue ful many an hundred thousand pounds for court seruice that required no great art , ought not to giue one farthing to him that shevved in fevv sheets the vvhole frame of scripture , vvith heathen and tvvelue the hardest kind of studies : & again particulerly opened daniel , shevved , for his tongues east dialects the hardest and for his prophecies heathen plainly recording most propre euents of his vvords . vvhen i pleaded vvith my old l. treasorer , vvhy the ll. vvould stay me from going to the king of scotland & not perform promises at home : he sent ansvvear , that he vvas sory : and said that your g. hindered : for that i vvrote that you had determined , as i taught , that the time vvhen christs should die & end mosehs policy vvas certain in daniel in vvords past reply , that is because i defended the q. religion , and vvords sold to the people in copies infinite & dayly open in the church , the most reuerend father the archb. of canterbury for defending the q m & his g. hindereth all the temporall lords to procure any farthing recompense to one to vvhom they sent vvord , that they held him inferior in diuinity to none , vpon expounding daniel to their contentment . and vvho vvould euer beleue that an archb. should euer be caught in such dealings knovven ouer an vvhole kingdom : that you cannot deny one vvhit of all this . m. liuely novv confuteth me : as one ieninges of vlissing a bad linguist bragged : vvhom i am sure your self vvill condemne of extreem badnes for a doeg : & a slanderer most impudent . to spare him i vvill vvrite vvhat i blame in his dealings , that you may reproue him openly : that i need not to vvork him eternal disgrace . and for m. liuely , determin novv vvhether he confuteth the q. and you , or me . by the g. of god he shall find my pen the tongue of a svvift vvriter , yf he medle vvith me in any mayn poinct vvher the q. and yee most rr. ff . be disseu oured from my opinion . but no vvit vvill suffre me any more to defend your g. vvho are cōvicted past all denial , to turn against your self to do me mischief . yet , though such dealings vvere foretold , after m. samford told me that you told him you vvould burn in this opinion that christ descended to gehenna , i endeuored to saue our archb. from dravving the realm after him to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though i knevv hovv : inuitum qui seruat idem facit occidenti . yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best counsel is stil to defend the church . novv your g. turneth the q. auctority against her ovvn oth : in the most sauage sort that ever i heard of . vvhat man of comon modesty vvould stir against a scholer bidden to chose his ovvn preferment , before his full ansvver , vvhen he demaunded either leaue to leaue the q. or employment ? leaue vvas denyed . employment vvas promised . vvhen of a di lēma a trilemma is made , the maker vseth not reason . i am sure you neuer read of such monstrous dealings . and in all this vvhen i charged your g. in a priuate letter that you manyfoldly turned the q. auctority to atheism : and left it vnto your choise vvhit her you vvould rest or stir : you sent me vvord that you vvould do any thing for me , yf i vvould but acknovvledge those that vvould be my frends . and vvill you rush to gehēna because i vvill not rely vpon you ? & vvill you vse the q. autority to atheism to force me to rely vpon you ? b. elmer told you that some thought your title and reuenues might be vsed to singular good vse for the church : vvithout auctority of ambition to be relyed vpon . i could haue liued next you all my life : & neuer begin iniury : yeelding honour in reuerence , that you could haue no cause to complain . the meanest should neuer haue said , that in stead of learning i pressed him vvith auctority : for a square cap to a roūd head : or for not vvearing vvhite linen afore god and his angels vvher black cloth by custom is more sage ▪ nor for not crossing in baptism most heauenly in plainnest sort . d. abraham rubens case telleth that the church needeth great reuenues : as novv to put forth in ebrevv an abridgement of all the bible : vvhich thing the b. of london might haue done , but for you , bent i cannot tell hovv . vvho but you vvould haue resisted the ll. promise vpon a poinct of no sense : that i sought not to you ? i sought to none of them all . all saving you shevved them selues singular honorably affected . yet your g. durst resist the decree of the sanedrin , as not knovving deut 17. and you resist in the strangest sort that ever i heard : sending one to counterfait his name , as to catch a iesuit , then to rush into other mens houses : then a constable and a pursiuant ; and to offer forty marks to tell vvher i vvas : and all this to come to keep your cold empedoclean g. from leaping into burning aetna . hovv did you vse rich codder mastres hiddes man : to make the q. autority as a dotage ? you cite him before the high commissioners : and vvhen he appeareth you haue nothing to say to him . then at your hall fier he saith : my lords g. should be ashamed to misvse m. br. thus : he is better learned then he . thus it pleased the poor servingman to speak : he heard a d. in my lady of vvarvvicks chamber report d. r. censure thus . ther is so much in n. as can be in a man. that made him so speak . i report not this as glad that men so speak of me . for as none of your house can affoard me a good vvord , & your self exceed against me euen to the q. in badnes of lāguage , geving them a patron and m. hutton your can. ta● man vvondred vvhat one vvilliā : and : meant to haue my commentations vpon daniel , seing they conteyned nothing but rabbinical toyes : as your gracious tongue & others make me not shrink : so neither doth the contrary stir any desire to deale any further in diuinity vvher you reign . but by vvhat diuinity did your g. put r. codder to his oth to tell vvher i vvas ? will you haue the q. to be a dog in her gouernemēt ? cā she svvear any for any but in some offense ? are you all together sold into syn ? is it an offense to clear an article by 20. yeares study , more then you haue taken , in vvriters currant among all men ? ys the enforcing of an vnlavvfull oth a small matter vvith your g ? to him vvhose most holy and sacred name you so prophanely contemned , vvho seeth hovv in your vvhole course you are bent to oppresse the light , vvhose knovvledg i hoped to haue made flovven over the nation , i commend the ending of our strife : & as he dallyeth not so i assure my self that the vvorld shal see you or me pay the price of misvsing the maiesty of the vvhole kingdom . finis . anno 1605. to all the learned nobility of england . this contention ( r. h. ) vvhich i haue with the metropolitan toucheth all the realm : as the creed is vsed in all houses : wherin i labour to shew the right meaning of our lords soule passing hence . as my paynes , all that i haue bestovved in england hath bene recompensed with extremity of badnes , by the archb. his causing : so i looke that this paynes shall find no better interteynement . only frō your honours & the plain harted i looke for approbation . i beleeue that i haue handled the matter more clearly then any who before me wrote of it . all may well here consider a question in aggei , whether holy flesh yf it touch vnclean sanctifieth it , or polluteth it self : & whether one heresy in the creed be tolerable for the goodnes of the rest , or rather corrupteth the dignity of the whole : as one dead fly marreth an whole box of precious oinctment . how far the metropolitans dealing hath bene from learning , faith and comon humanity that will appear in my epistle to him self : & to what pas he hath brought the q. honour ▪ and how he began this coyle to defeat my recompense for comentations vpon daniel , that wil be made knowen by some of your honours to the rest , without my declaration . i seek no further revenge but this that i may have the q. quiet leaue to forsake her kingdom : to take a course among strangers for passage of my yeares few & sorowfull that are to come : which i hope shal be more to myne own comfort , then those which i haue spent vnder the q. of whome i had great promises tvventy yeares together : to hinder me from vsing other kingdoms benefit : but the strangest recompense ( when i was bid be myne own chooser , & referred the choise again to her highnes ) that euer hath bene heard of . i will make no pleading : but refer all to him whom she tooke to witnes as she looked to be saued , that she would bestow all the commodityes of diuinity to best desert . she relied vpon the metropolitan : but regardeth not how god will regard such a post . how i accuse him you may read : & more for hindering the good of the bible according to the tenour shevved to your honours . therin he may soon win a victory : seing the matter is of so great difficulty that it requireth as great study as any hath vndertaken this 1000 yeres for the text of both testamēts , & besides the help of all the learned of a kingdom : all being directed to grounds manifest ; here a metropolitā may soon hinder : but i am affrayd while the nation beareth soules to be saued the like offer wil not be again . his g. wil not fīd many in the world that sēsibly defēd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the ebrew text . vvhile some of his aduaunced teach that the text is corrupted , the pope is sure of the other part of the dilemma : that the church not the word must rule . a sensible reason of 848 margent readings had bene worth thākes : how they note exactnes not corruptiōs . so the shewing how this : adam liued 230. & begot seth : vvherin moses omitted 100. y. this note being admitted , disanulleth all moses autority 36. seuerall hūdreths . and any one marreth all : this also had bene worth thanks . his g. neuer read two that yelded a plain reason whēce that difference frō the ebrevv sprang : vvhēce graecia , aethiopia , arabia , moscouia vtterly de spise the ebrew text : and some papists too . also our bishops missing for 600000 , yeres 215. make moses mother 257. yeres old at the least when she bare him : and infinitely corrupt all the bible . this should be amended and not concealed . these amendements and other full rare poincts deserued some thankes . but i cōmēd thē to your honours care . my poore good will was ready : to haue wrought so much that the bibles in english should haue ben the glory of all diuinity of the west . now i deem i shall neuer deal that way : but for some small parcel : as time fleeth and cannot be reuoked . your honours and the whole nation i commend to god : not minding euer to medle wher strēgthening of the present religion is an haynous crime , and saving from gehenna , is persecuted as an haeresy . as your honours vvil be sory that this hath fallen out : so in the next parlement ye may take order : that no bishop shall haue auctority but for receauing of his reuenues : vnles he can read and translate both testaments . how great hinderance his g. hath wrought it would make any hart sick to bethink : & it is better to be buryed then to be told . least further harm proceed from such : i wish preuētion for the nations good : though i look for litle to my self . your honours most willing to haue bene employed for the churches good : hvgh brovghton . errata , in some copies . in the preface . page 2. a. line 20 read . speach . ibidē line 23 read first . pag. 3. a line 2 read this . ibid. line 4. read . vvhich . so els where . page 4. a. line 13 read . a calling . in the treatise , page 2. line 1. read haleth . page 4 line 1 read his . and kingdom . ibid. line 25 read . then . page 5. line 23 and 29 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line 30. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 8 line 26. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 9 line 29 read . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. l. 33 after ( clay ) adde that is here , & from this earthly tabernacle , page 10. line 18 read a going . page 11 line 2 read bear. ibid. line 16 read shadovv of death ? page 12. line 8 read 16. page 14 line 32 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 15 line 33. after ( as ) adde that apoc. 20 , the comon to all dead , page 17 line 11 read redemer . page 20 line 2 after ( trueth ) adde , to abādon your errors . ibid. line 10 read proposition . ibid. line 19 after ( iew ) adde and that ansvvere vvas returned . ibid. line 21 after ( meaning ) adde or daniels 490 yeres in m livelies meaning . page 21 line 4 read . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 24 line 10 read is seen . ibid. line 18 read further . page 25 line 28 read philip . 1. page 26 line 1. read of cim ▪ ibid. line 2 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line 5 read speach ibid. line 31 read contend . page 29 line 12 read later , shevveth ibid. line 29 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 32 line 33 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 33 line 8 read his page 35 line 15 read to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line 31 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 37 line 6 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line 11 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. line 16 read having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 38 line 11 read commentary page 39. line 2. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 40 line 7. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 43 line 22 read life . holy discoveries and flames. by john saltmarshe, mr. of arts of magdalen colledge in cambridge, and rector of west-ileslerton in york-shire saltmarsh, john, d. 1647. this text is an enriched version of the tcp digital transcription a11378 of text s116513 in the english short title catalog (stc 21637). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 192 kb of xml-encoded text transcribed from 118 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a11378 stc 21637 estc s116513 99851729 99851729 17020 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a11378) transcribed from: (early english books online ; image set 17020) images scanned from microfilm: (early english books, 1475-1640 ; 1255:12) holy discoveries and flames. by john saltmarshe, mr. of arts of magdalen colledge in cambridge, and rector of west-ileslerton in york-shire saltmarsh, john, d. 1647. w. f., fl. 1640, engraver. [14], 225, [1] p. : ill. (metal cuts) printed by r[obert] y[oung] for p. nevill in ivie-lane, london : 1640. printer's name from stc. with an additional title page, engraved, signed: wf: sculp:. cf. folger catalogue, which gives signatures: a-k¹² . reproduction of the original in the henry e. huntington library and art gallery. eng jesus christ -biography -meditations -early works to 1800. a11378 s116513 (stc 21637). civilwar no holy discoveries and flames. by john saltmarshe, mr. of arts of magdalen colledge in cambridge, and rector of west-ileslerton in york-shire. saltmarsh, john 1640 32406 25 0 0 0 0 0 8 b the rate of 8 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2005-12 tcp assigned for keying and markup 2006-01 apex covantage keyed and coded from proquest page images 2007-01 ali jakobson sampled and proofread 2007-01 ali jakobson text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion london printed by r : y for phillip neuill . and are to be sould att his shopp in juye lane att the signe , of the gun : 1640 : holy discoverie and flames . by john saltmarshe , mr. of arts of magdalen colledge in cambridge , and rector of west-ileslerton in york-shire . open thou my eyes that i may behold wonderous things out of the law , psal. 119. 18. my heart is enditing a good matter , psal. 55. 1. london , printed by r. y. for p. neuill in ivie-lane . 1640. to the high and mighty prince charles , prince of great britain . most excellent sir , drawing my breath every day more happily by the favour i received from your royall father , if my pen should forget you , it had more inke then either allegiance , or loyalty , or duty : the eyes that i here present your . highnesse , i confesse durst not looke his majestie in the face ; he hath so much of caesar about him as strikes me into a non possum ferre fulmen : but your selfe , being yet a divine spark and ray from him , and not ascended your meridian of soveraigntie , is not become so awfull , nor so inaccessible . we may see that sun in his rising , whose beames may at his noone chide our weake eyes for the attempt : this sir i speake of you , who is but now in your east , having your noone-point before you , and may you drive on happily to your glory both in your heaven and kingdome below , and the kingdome of heaven above . and be pleased , gratious sir , to let these eyes here light but a beame of yours to the holy scripture , and to ayre but your bosome at these flames , and to suffer these leafes , thus seeded with divine thoughts , to be a robe of holy ermins to your soule : i lay my selfe and papers at your royall feet , and am a beadesman for your highnesse j. saltmarshe . the eye and heart . he that is spirituall discerneth — . my heart was hot within me — . these are the two onely parts wee have , both for soule and body ; our faculty of discerning and affecting , of knowing and loving . and if these two be sanctified , we are complete ; for it is not enough to be holy in our eye onely , to be enlightned in that organ ; the single theorie and speculation of goodnesse lights us but to a brighter damnation , and serves onely to gild a little our darke condition : dives in his hell had a heaven , and the joy of it in his eye ; yet he had not a ray more either of holinesse or blisse . he that is onely a seeing christian , hath his salvation meerely in perspective ; and such is but ethiopian holinesse , that hath a bright eye in a darke body : the heart then is the part must be affected as well as that ; and this must not be barely enlightned , but enflamed : many hearts may have sudden illuminations and coruscations of grace , and yet be no more truely holy then they were : the sun may shoot in at a casement into a roome , when a cloud or curtaine may put out all the light that is there ; but if he meete with such a place that his beames and light may combine and conspire , you shall soone feele a strong warmth , and an able influence : it is thus with grace in the hearts of the saints , the light of it is not saving till it create a heat and holy inflammation in the affections , as well as a radiation ; till it scorch as well as enlighten , did not our hearts burne within us while hee talked with us , and while he opened to us the scriptures ? therefore i present you an eye & a heart ; the one for knowledge , the other for affection ; the one in meditation , the o ther in inflammation ; the one seeing and discerning , the other kindling at the sight : for , though i understand all mysteries , and all knowledge , and have not charity , i am nothing , 1. cor. 3. 2. that is , though i were all eye , and had not an heart enflamed , i were not any thing ; yet my heart cannot want this eye , for then i should have a zeale , that is , a flame , as the apostle sayes , but not according to knowledge : therefore , o my god , let me never rest but with eyes thus open , and never die but by these flames : igne perire tuo clademque authore levari . the scourge john 2. 15. and when he had made a scourge of small cords , he drove them all out of the temple . discovery . i discover , that in the church or temple , a scourge may be made , and made use on ; for , when he had made a scourge , he drove them all out : he made it , and made use on it ; neither made he it to cast by , but hee put it into the hands of his disciples ; and when hee gave them the keyes hee gave them the scourge too , tied at the same string where the keyes hung ; that is , he gave them a punitive power , a power of scourging in the church , and scourging out of the church ; for he drove them , and drove them out : an excommunicative power , shall i come to you with a rod ? sayes saint paul ; the apostle had a lash , which hee took from christs scourge : yet i observe , though christ have a scourge , it is but of small cords , not too coursely spun , nor too much twisted ; but of small cords , that the offendours in the temple may not bee beat like servants , but whipt like sonnes : of small cords ; where the punishments are easie and calme , the scourge is of our saviours twisting , of small cords ; and with this they may be driven , and driven out , he drove them all out . if one lash or rebuke will not serve , they may bee scourged out of the temple . there are degrees for this holy punitive engine ; if hee will not heare thee , tell it to the church ; and if he heare not the church , let him be unto thee as a heathen man and a publican . this is the power of the scourge to whip , and to whip out of the temple . the winds and the sea . math. 8. 26. why are yee fearfull oh yee of little faith ? then he arose and rebuked the winds and the sea . discovery . i discover the temper and moderation of jesus ; then he arose and rebuked the winde . even now the winde blew from himselfe ; why are yee fearfull , oh yee of little faith ? and this storme of his passion dash'd worse on his disciples , then that of the sea : but how soone he takes leave of it , and cleares into a calme ! how soone are the waves of his soule , his affections , smooth'd ! and now a gentle gale of favour blowes upon them : hee arose and rebuked the windes and the sea ; yet hee speakes not to the storme and passion of the sea , till his owne were over : we cannot justly rebuke that passion in another , which we bring in our selves . christ , from his owne serenity to his disciples , instructs the winde and the sea to a calmnesse ; and the very elements observe his moderation and temper ; they storm and are quiet at a word : it is the honour of a tempest to set in a calme , and of a christian storme and passion to cleare into a calmnesse : he rebuked the wind and the sea , he would not suffer the passengers to be wreck and naufrage , nor the sea to use any immersive or destructive violence : if our passions bee raised a little , and blowne into a storme , we should rebuke them ere they advance to the mischiefe and destruction of any ; bee angry , but sinne not . the house upon the rock . math. 7. 25. and the raine descended , and the flouds came , and the windes blew , and beat upon this house ; but it fell not , because it was founded upon a rock . the flame . lord , how firme is the building which hath thee for a foundation ! how sure ! there is no shaking it , no undermining it , no ruining ; for they that are rooted and built up in thee , are established in faith , coloss. 2. 7. what a fixation is here ! what an establishment ! who was ever knit unto this foundation and fell ? iudas fell , hymenaeus fell , simon magus fell , iulian the apostate , and many others went back , and walked no more with him , iohn 6. these were goodly buildings and famous structures , and had many tarrases and balconies of devotion , which raised them high and eminent in the eyes of all : they had a forme of godlinesse , 2. tim. 3. 5. these houses were glorious for forme , for appearance , but alas , how are they fallen ! how scattered ! they had no rock for foundation ; and how soone the winde , the blasts of tentations , how soone the flouds , those waters of tribulation had washt them , and blowne and ruined them ! david and the rest of gods saints had their houses surely built ; the waters , saies he , are come into my soule , and yet his house stood ; they went out from us , but they were not of us ; 1. john 2. 19. here is the house fallen ; because they were not sure and fast in their foundation , therefore they failed and fell ; that is , they went out . lord , they that are not built upon thee , how unstable is their edifice ! there is no safety , no security , no trust to any roome in their spirituall house ; their imaginations and high thoughts , which are the galleries and loftie stories of their building , are ever trembling with the height , and ready to fall : how soone doth the power of thy word prevaile , to the casting downe imaginations ! 2. cor. 10. how soon are the rafters , and roomes , and buttresses , and every contignation cast downe ! for , except the lord build the house , they labour in vaine that build it , psal. 127. 1. the building that is so soone overthrowne , was never the lords handy-worke , but the men themselves were the masons and carpenters of their own pieties and devotions . they built their high roomes of pious imaginations , their middle roomes of faith and charity , their low roomes of humility , so slender , that they could resist no raine , no floud , no winde ; therefore they fell , and great was the fall : great was the fall , for they built so high , their roofes and pinnacles so neare to heaven — . but , lord , be thou my carpenter , ( thou wert called the carpenters sonne ) and build mee my house , and give me timber and graces to joist and siele it : give me windows to my house too , for here we see darkly as through a glasse . 1. cor. 13. be thou my rock too for foundation , that i may sing with the psalmist , thou art the rock of my salvation , then i shall stand sure all windes and weathers ; sure against the stormes of all principalities , and powers , and spirituall wickednesse in high places , then i shall be thy house , whose house we are , hebr. 3. 6. then i am built up a spirituall house , yee are built up a spirituall house , 1. pet. 2. 5. and my foundation will hold me up , for , the foundation of god standeth sure , 2. tim. 2. 19. and the flouds shall not wash mee downe , though they be such flouds as davids , which came in unto his soule : no winde shall blow me , though it be such a blast as blew downe the corners of jobs house : no raine shall ruine me , though it raine snares , fire , and brimstone , psal. 11. 6. for my foundation will keepe mee sure ; for , if foundations should be destroyed , what could the righteous do ? psal. 11. 3. yet , lord , if any tile , or outward grace bee blowne from my house , or any of my wals bee dasht , my casements or doores be cast off the hinges ( for those are my doores and passages where my soule can come forth , and look abroad ; and this is all the ruine , all the failing which i shall suffer ) do thou , o lord , repaire all my decayes and dilapidations ; so shalt thou make me to heare of joy and gladnesse , that the bones , or timber of my house , my stronger graces , which thou hast broken may rejoyce , psal. 51. 8. jesus and john . math. 3. 13. then commeth jesus from galilee to jordan to john , to be baptized of him . discovery . i discover thy remove and addresse , then commeth jesus from , &c. thou leavest galilee for jordan ; thou takest ayre in galilee , and water in jordan ; thou changest the element with thy place and businesse : no place is thy sphere longer then the date of thy commission for action : where new occasions call , thou makest thy departure , no longer pretence , no longer residence , still obeying the summons of a fresh employment : now thou art for the sacrament ; thou might'st as easily have passed over this baptisme as over jordan ; but thy holy gests for salvation are in order and method : neither wilt thou come about into thy church , but the next and nearest way , through this little current of baptisme . thou stepped'st into the water that we may follow thee : thou washest to make cleane the water , we , that the water may cleanse us , and here thou employest john , then commeth he to jordan to john : this is thy honour to thy minister , thou wilt not wash unlesse he hold the water , thou wilt not divide john and jordan . the pinacle . math. 4. 4. and the divell taketh him up , and set him upon a pinacle of the temple . discovery . i discover , we can no sooner lay our scene low , for humility , but the divell hath a lift for us presently : he taketh him up ; him , even christ himselfe : now when he can take up him , his shall be sure of an advancement too , hee will bee ever putting us a pinacle higher then our condition should bee : no place is priviledged , not the holiest , the temple ; not the highest , the pinacle , hee set him upon a pinacle : the pavement or iles are the safest ; such as he suffers to be there , have lesse of his violence , and enjoy more quietly their low condition : the battlements and spires in the church or places of eminencie , are ever dangerous , and when you are carried to such a height in the church as a pinacle , it is not amisse to looke downe or about you how you came there . the bride-chamber . math. 9. 15. can the children of the bride-chamber mourne so long as the bridegroome is with them ? the flame . what mirth is here now the bridegroome is with us ! lord , who can bee sad when thou art present ; every part of my soule is musicall when thou art with me , every nerve , sinew , and string about mee is a harpstring , a string of harmony , and rejoycing ; now i see in thy presence is fulnesse of ioy , and thou hast made me glad with the joy of thy countenance , psal. 21. and now i am entered into the joy of my lord , math. 25. and shall not i be merry and cheerefull , when they earth , o lord , and thy hills and lands , ( dull , and stupid , and inanimate clay ) break forth in rejoycings ? therefore thy servant warbles to thee , be joyfull in god all yee lands , psal. 66. and talke of joy yee hills . who can hold his fingers from his timbrell or cymball , when his saviour is beside him ? he that hath delivered our soules from death , our eyes from teares , and our feete from falling , psal. 116. 8. who can be sad , that hath his salvation , his reconciliation , his redemption , in the same roome with him ? who can mourne that hath him in presence , who will supply all his necessities ? my god shall supply all your necessities , phil. 4. 19. who can mourne that hath him who takes care for him ? cast your care upon him , for he careth for you , 1. pet. 3. who can mourne that hath one to make peace for all his mutinies , his indispositions , his rebellions ? he hath made peace through the bloud of his crosse , col. 1. 20. one to intercede for all his offences ? wee have an advocate christ jeses , and he is the propitiation for our sinnes , 1. john 1. 1 , 2. to give us every good gift ? for , to which of you , if hee aske a fish , will hee give a scorpion ? or , if hee aske bread , will he give a stone ? who can mourne that hath him to provide a place for him in his glory ? for , in my fathers house are many mansions , and i go to prepare a place for you : awake then psaltery and harpe , i my selfe will awake right early ; and let us bee glad and rejoice , for this is the day which the lord hath made , even this lord , this bridegroome , who hath his wine-seller , and flaggons , and grapes , and gardens , and perfumes , and spices , all things for the advancement of mirth : i came into my garden , i have gathered my myrrhe , i have drunke my wine , drinke yee , drinke abundantly , o beloved : here is no weeping , no teares , for god is here , and he shall wipe away all teares ; here is nothing but revellings and divine espousals , here is the bride-chamber , here is the sweet celebration of the spirituall marriage , here are the holy embraces of christ and the soule , the blessed recumbencies and reposings , the interchange of sacred courtship , arise my faire one , and let mee kisse thee with the kisses of my mouth ; and , my love is white and ruddy , the fairest among ten thousand : here is no mourning , no lamenting , nothing but love-songs , and sweet epithalamiums , mutuall enjoyments & admirations of each other , rejoce therefore in the lord , oh yee righteous , & again , i say , rejoyce . phil. 4. the synagogue . mat. 4. 23. and jesus went about all galilee , teaching and preaching in their synagogues . discovery . i discover , that jesus begins now to be more free of himselfe , he went about : before he was in the desart , hee then went out ; now he went about , he went out and about , and thus inlarges himselfe to his time and businesse ; he begins in private at bethlehem , he goes on in publike to galilee ; he went , and went about , he was active and stirring in what he had to do : employment should ever quicken us ; motion suits businesse better than a chaire and cushion : hee went , and , about all galilee ; galilee , a place neglected and disdained of the jewes : how the estimations of god and man differ ! how unequally their respects are directed ! about all galilee , that no part may complaine of neglect ; and in galilee hee teaches and preaches , hee keepes close to his businesse , teaching and preaching : hee wastes not his houres in other diversions , in impertinencies , or vaine disports , but teaches and preaches ; and in their synagogues , places appropriated and dedicated to that service . galilee . math. 4. 25. and there followed him great multitudes of people from galilee . discovery . here i discover the vertue and power of christs preaching and miracles ; there followed him , even there where he had preached , there where he had healed and cured , and that from galilee ; great multitudes from galilee . when jesus or his word prevailes with us , wee shall soone leave our galilees , our worldly places and circumstances ; wee shall leave galilee , and go after jesus ; that is neither citie , nor countrey , nor kindred , nor acquaintance , shall be able to keep us from following : we shall go as this multitude , for a multitude followed him ; and now we shall not go wrong if wee follow the multitude , so long as they follow thus , and follow him here in the text , even jesus ; yet it is something strange to see a multitude following him , for the way after jesus is strait , and few there be that finde it , and his flock is little , feare not little flock , and yet a multitude are following ; but , as many followed him , so certainly they followed him many wayes , the track where jesus had gone could not suffer many upon it , but some took other tracts , though all in pretence of following ; and what though a multitude ? many are called and few chosen . the physician . math. 9. 12. the whole neede not a physician , but they that are sick . the flame . lord , i have a sick soule , a distempered soule , a languishing soule ; the spirits and faculties of it faint and droope for want of thy influence , of thy grace , of thy sacred visits ; thou did'st hide thy face and i was troubled , psal. 30. troubled till i laid downe with trouble , and watered my couch ; the trouble weighed upon my spirit , till i was weary and heavie laden : the spirit of a man may beare his infirmities , but a wounded spirit who can beare ? who can beare it , and not lie downe under the burden ? lord , i have a sick soul , sick unto death , for , while i live after the flesh i die , rom. 8. 13. and now that i am in so deepe and desperate distemper of spirit , restore and renew me againe ; thou turnest man to destruction , and thou saiest , come againe yee children of men : say thou unto my soule , returne , and that voice will quicken me againe , and raise me to life , that i may say with the apostle , as dying , and yet behold i live , 2. cor. 6. 9. lord , how many are my spirituall diseases ! lay thy hand upon the pulse of my soule , the affections and passions which beat so violently for want of thee : as the hart panteth after the water brookes , so panteth my heart after thee , o god , psal. 42. looke , o lord , upon the water of my soule ; thou hast a bottle , even a holy urinall , put my teares into thy viall , psal. 56. looke upon the complexion of my soule , how pale and wan ! having a forme or colour of godlinesse , but denying the power , 2. tim. 3. lord , i acknowledge i have a sick soul , and many are the diseases therof . i have now a spirituall vertigo or turning in my soule , a giddinesse , which makes mee unstable in all my wayes ; a double-minded man is unstable in all his wayes , jam. 1. 8. anon i shall have a spirituall convulsion or a shrinking back of the sinewes of my soule , of the vertues and graces of it , and then i am nothing so devout , so religious as i was ; sometime i shall have a spirituall fever , then i am all in a hot fit of piety , and then , master , i will follow thee wheresoever thou goest ; and yet soone after i coole againe , and then , lord , let me first go bid them farewell that are at my house ; lord , to these diseases i have spirituall sores and ulcers too , sometime my sin ulcerates at the intellectuall part , and then all my apprehensions and meditations are vaine and impious ; sometime at my will , and then all my inclinations , and addresses , and motions are sinfull ; sometimes at my memory , and then all my remembrances and recapitulations are of the vices , and follies , and lusts i have beene guilty of and cherish'd ; lord , thou seest now my sick soule , give it a restlesnesse till it repose in thee , and rest , with thy blessed apostle , in thy bosome ; lord , now i am sick , make all my bed in my sicknesse , psal. 41. 3. thou that dispersest thy saving health among all nations , psal. 67. thou that healest the broken-hearted , thou that sayest , i wound and heale , deut. 32 , heale my wounds with thine , and binde up my broken and scattered parts , my thoughts and discomposed affections ; and i will praise thee , and say , thou art the god of my health and my salvation , psal. 28. the mountain . math. 5. 1. and seeing the multitude , hee went up into a mountain . discovery . i discover here christs retiring from the multitude ; for seeing the multitude , he went up ; it is good not to be alwayes too publike and popular , nor too much for the multitude : christ seeing them went ; his foresight of them was a visuall admonition for his retirement : it is safe taking warning at our eyes ; he that from his window can see a danger , will not stay there and shut the casements upon it , but seeke either to prevent or avoid the inconvenience ; an hastie proceeding or inadvertencie , may ingage you in a societie you would not : seeing , he went ; he escapes at the first discovery : it is an happinesse when your perspective can informe your feet , and when they keepe pace with the motions of your eye : hee is no wiseman that removes not when occasions are free and open ; tedious considerations may arrest you into such a delay , that you cannot acquit your selfe at your owne pleasure ; seeing , he went , and went up : it is well when your escape is with advantage , when you can stand above the prease of a danger , and the reach of it ; he went up , and into a mountain : it is not fit to be alwayes upon the plains and flats with the multitude , but if we be risen with christ , to seeke those things that are above . the sitting . math. 5. 1. and when he was set , his disciples came unto him . discovery . i discover , that christ is not alwayes in motion ; he hath his comma's and periods in his journey , his innes to call and refresh at , when he was set . this when , is the time he sat downe in , he reposed in ; and where should he sit but out of sight of the multitude , when hee went up from them ? it is not so convenient to take your repasts too openly : be publike in nothing but your office and employment : in that which 〈◊〉 your selfe do not summon too many eyes , nor in that which concernes many , too few : when he was set , this was the time and place of his residence ; hee was set , and where but on a mountain ? he walkes not on the mountain but sits ; the higher your place and preferment is , the lesse you should move , the more you should sit ; that is , the more firme and staid you should be : too much change and motion bring you into the guilt of uncertaintie , and that into the opinion of lightnesse : when he was set ; this sitting sets a lustre of gravitie and stately composure upon him ; and now is he fittest for disciples , now that he sits : do not move too much when you are teaching and instructing , for that is to be carried to and fro with every winde of doctrine , especially when you are teaching upon a mountain and height , when the point or position is high and steepe . the bottles . math. 9. 7. neither do men put new wine into old bottles . the flame . lord , i will bee any thing for thy sake , thou did'st so varie thy selfe , and become so many things for mine ; for my sake thou wert a vine , a tree for every one to pull away and ravish thy grapes , i am the vine , john 15. thou wert a way , i am the way , john 14. a path for every one , every uncleane foot to walk and trample on ; thou wert a doore for every unquiet hand to knock at , and disturbe , and cast off the hinges , i am the doore , john 10. thou wert a lamb , behold the lamb of god which taketh away the sinnes of the world : thou wert a sheepheard , a man of a low and homely condition , i am the good sheepheard . lord , i am not able to trace thee through all thy forms , through every thing thou hast beene for me , and should not i be a bottle for thy sake ? thy servant paul was a vessell , even a chosen vessell , act. 9. thy servant david was meaner then he , even a broken vessell , i am become like a broken vessell , psal. 31. and indeed all of us are vessels , some vessels of honour , and some of dishonour , rom. 9. lord , then i will be thy bottle , the vessell for thy bloud , thy wine ; preserve me , lord , now , that i am thy bottle from cracks , and flawes , and bruises , that the graces and vertues which thou dost poure into me , may not spill not runne forth , that i may not complaine with thy servant , thou hast made me an empty vessell , jerem. 51. now , that i am thy bottle , fill mee , o lord , with solide vertues , that i bee not puft up with flatulent and vaine humours , and windy imaginations ; for they that are thus puft up , will soone burst , even they that are puft up with a fleshly minde , wisd. 4. and they that are thus tympanied , and vainely full , thou wilt send them empty away , luke 1. lord , now that i am thy bottle , keepe me ever open and cleare for receiving , that no worldly nor sensuall filth dawbe mee up and stop my passage , that thy word and graces may have a free infusion and accesse into my soule ; now , that i am thy bottle , keep me cleane and handsome , that no dusty vice nor dregge and lees of sinne and corruption staine me , and render me vncleane , lest thy graces receive a taint or sowernesse ; fill me , o lord , thou that fillest all things living with plenteousnesse , till my bottle , like davids cup , overflow and run over , psal. 23. so that i may powre back my selfe to thee againe , and make good the psalmists advice by powring out before thee , psal. 62. but , lord , the liquor that thou powrest forth , is so heavenly & spirituall , and hath such a spirit within it that is alwayes working & aspiring out of my bottle , my body , that my body is ready to break , and be dissolved ; i desire to be dissolved and to be with christ . lord , it is not for a weake bottle , an old and crazie one , such as mine is ( for we have this treasure in vessels of earth , and this earth , this clay , of which my bottle is made , will faile , and moulder , and crumble into dust , ) to keepe-in the spirit of thy heavenly liquour , thy graces ; therefore what part of my bottle is old and fraile , make it new ; thou that sitt'st upon the throne , and saist , behold i make all things new , revel. 21. give me a new heart , ezech. 36. that i may be in christ a new creature , 2. cor. 5. and that my old things being passed away , all things may become new , 2. cor. 5. 17. the sad countenance . matth. 6. 16. when you fast , be not as the hypocrites , of a sad countenance . discovery . i discover , there is a time for fasting , when yee fast : a christian must have a calendar to himselfe , and his lent must be oftner then once a yeere : the weekes of his life must be interlined with ember dayes ; when yee fast , the shambles and slaughter-house must bee shut up , and the kitchen doores and cupboards of provision lock'd ; this is to deny your appetite , not to cater for your stomack , that your steames of flesh and bloud may be lesse , and more subtile ; that the rayes of grace may shoot more cleerely into you , that your soule bee not too much befogged and benighted with the vapours and mists of your food : when yee fast . a fasting you must take for granted , it must not be alwaies holiday and easter with you , you must have your goodfrydayes and eves of mortification , for these are the doores & porches to mortification ; if you will be there , you must go in here , when you fast . to fast , is to use such a diet as will make you a leane man , and a fat christian ; and as you grow so much lesse in bulke of humanity , you advance so much more in your stature of divinitie ; yet in your fast take a caution with you , that it may not bee a fast and loose ; bee not of a sad countenance ; that is , let your face fast while your stomack banquets : fast not more to another then your selfe : it is a vaine delusion to be a christian in the forehead onely ; 't is not the sack-cloth and ashes god lookes at , unlesse there be a holy sparke in the ashes , and a soule to the sack-cloth as well as a body ; a power of godlinesse as well as a forme . the stature . matth. 6. 27. which of you by taking thought can adde one cubit vnto his stature ? discovery . i discover here the inabilitie and weaknesse of man : this question christ askes , which of you ? puts all out of question ; even none of you : you princes of the earth , which of you ? you pharisees and doctors , which of you ? can adde ? of your selves , of your owne power , or ability , either by taking more to what you have , or by taking thought , or taking paines ? all your taking thus is but a mistaking , and all your additions and augmentations are but substractions , and diminutions , and depredations ; thus , while we take thought for adding and increasing , our souls & statures of grace go back and decline , decline even with too much thoughtfulnesse of adding , for , as wee adde and accumulate with our owne hands , god fillips our height downe : the afflictions , and tribulations , and misfortunes he sends , pull downe our statures , and impaire our cubits ; for i finde a stature every where , some are lower in degree , some higher ; there are statures ecclesiasticall , and statures politicall and civill ; there were in the church evangelists , doctors , apostles , disciples , and among the apostles , peter and john , one cubite higher then the rest : in the state some are rich , some poore , some princes , some magistrates , some vassals , and all these labour in taking thought , ( which is the labour of the soule ) and all to adde to and advance their stature , to attain to a cubite higher , to be greater , and richer , and wiser , and more honourable . these are the cubits , but if these cubits be of our owne adding , they prove vaine , nothing : the two sons of zebedee were taking thought how to adde a cubit , suffer us , say they , that one may sit on thy right hand , and another on thy left , in thy kingdome ; but , which of them could adde ? you know not what yee aske , sayes christ . the disciples were taking thought for a cubit too , they were busie who should bee greatest , but christ takes them down a cubit lower , let him that is greatest among you , be as the least : thus we take thought for adding a cubit , but , in christs question , which of you can adde ? the comming downe . matth. 8. 1. when he came downe from the mountaine , great multitudes followed him . discovery . i discover , christ came downe as well as ascended : hee came downe ; downe from his godhead into man-hood , downe from heaven to earth , downe from a blessed retinue of angels to a naked , and bare , and poore attendance ; from a lord to the forme of a servnt , from dominion to obedience , from exaltation to humiliation . he came downe from the mountain ; he keeps not alwayes the same height , but remits and appeares lesse , and lets himselfe downe a peg lower , and now in his discent becomes more familiar , more accessible : he came downe , and now hee comes neere to the multitude , and the multitude came neere to him , the multitude followed him ; followed him , you see , though he came downe , yet hee came downe so as the multitude followed him : his humble and lowly behaviour hath such an awfull reverence , as puts them behinde , they followed him ; followed him in submssion and acknowledgement to his authority ; followed him , they durst not in any arrogance precede or go before him ; followed him , in a loyalty to his progresse , in applause of his way , for they followed him , in approbation of his steps ; they followed him , they durst not go haile fellow well met with him , upon equall tearms , either of congruitie or condignitie . the strait gate . matth. 7. 13. enter yee in at the strait gate : for wide is the gate , and broad is the way , that leadeth to destruction , &c. the flame . lord , here are two wayes , the one a way of declination , the other of exaltation ; the one a broad , a wide , a loose way , a way wherein a soule may be too free , too licentious , too too straying and excursive ; the other a narrow way , a strait way , a way to keepe in and hedge in a christian passenger ; such a way as will make him gather up his passions , and gird up his affections , that they bee not excessive nor exorbitant , nor too breaking forth into any by-paths or secret tracts of impietie , nor into the broad and open way of wickednesse : lord , how easie is it to go in this broad way ! what freedome , what liberty , what room for disport is here ! what associating & hearding is here ! what trooping every one will have a foot in this way : if i would set forward to any lust , or ambition , or covetousnesse , or any other worldly designe , this way will lead me to it , but ; lord . i wil think on my wayes and turne , psal. 119. 59. and , i will take heede to my wayes , for here is not onely a wide way to scatter and unloose my selfe in , but a steepe way , and descending way ; and if i once slide down this precipice , the returne is painfull , and the recoverie desperate : but i will go stand in the wayes , and see , &c. ierem. 6. 16. and though the way be smooth , and plaine , and easie , and pleasant ; the way of the world , though it be strowne with flowers and roses , and spread with carpets of plush , for the pleasure and ease of my feet , yet i will instruct them back unto thy strait way . o lord , though thy way be gravell'd , and causied , and uneven , yet i will go in thy paths , for they lead to a new and living ▪ way , hebr. 10. 20. though they bee strait , that is , strict , and severe , and pinching , and binde my behaviours to thee , yet i will on ; though they be toilesome in their ascent , so that i slip back and fall , and decline in my advancements forward , yet i will not go from thy wayes , for the lord is my helper , ( hebr. 13. 7 ) and he will give grace to helpe in time of need , ( heb. 4. 16. ) therefore into this strait gate will i enter , bee open yee everlasting gates , that an heire of glory may come in : i will enter , though i reach but into the portal , for i had rather be a doore-keeper in the house of my god , then dwell in the tents of ungodlinesse ; psal. 84. 10. therefore , o lord , if any darknesse or clouds of ignorance or impiety would cast their shadow upon me in thy wayes , to muffle or benight me , direct my paths , prov. 3. 6. for thou art the god of light , and in thee is no darknesse , 1. iohn . 1. 5. the great faith . matth. 8. 10. when jesus heard it , he marvelled , and said unto them that followed him , verily i say unto you , i have not found so great faith , no not in israel . discovery . i discover , how punctuall and eminent jesus is in his laudatives and applauses , hee marvelled ; hee that had all the graces in more excellent measure and manner , yet marvelled at the grace of the centurion : neither was this admiration of his , this marvelling of his to himselfe , in his owne bosome , under his owne roofe , but to others ; he marvelled and said : the more deserts and parts are taken notice on , and published , the more they are encouraged and raised . commendation blowes a spirit into the artery of desert , the marvellings & sayings are the gratious aires which fan them , and make them shed brighter and clearer ; yet what he said was not to the party he commended , but to those that followed ; he would not speak too much in the face of desert ; he knew the modesty of vertue and grace , how soone it would decline , and disacknowledge , and summon the bloud into the face to bespeak his silence ; therefore he said , not to the centurion , but to them that followed him , verily i say unto you . peters house , matth. 8. 14 , 15. now when jesus was come into peters house , hee saw his wives mother laid , and sick of a feaver . and he touched her hand , &c. discovery . i discover , christ stayes not in ceremonies , and complements , but lookes how his businesse and necessitie cals , and there he applies ; hee came into peters house , and there he takes no time with peter , but his mother , who lay sick of a fever ; he diverts not to curiosities or impertinencies , to view his house or roomes , though perhaps but homely neither ; or to examine the building or furniture , but straight to his wives mother who lay sick ; her infirmity made suit for sanation , and hee comes to her without any more interjections and pauses ; we should not bee too lingring in exigencies and dispatches . and because his comming without healing had beene but a complement , a promise from his demeanour and no redresse , he therefore touched her hand ; her hand , the onely part she layes hold with , her onely part shee applyes with , her part shee labours with , the onely organ of practice and employment about her ; and this having a touch and vertue from jesus , must needs bee holier in the actions after ; hee touched her hand . jesus gives us but a touch on our hands here below , hereafter hee will take us by the hand , and lead us in the way everlasting , psal. 139. 24. the mote . matth. 6. 3. how wilt thou say to thy brother , let me pull out the mote out of thine eye , and behold , a beame is in thine owne ? the flame . o god , how curious are we in the infirmities of others ! how officious ! how industrious with our eyes to discerne , with our hands to touch , with our tongues to publish ; o that we should be such intelligencers to others , and such strangers at home ! so busie abroad , and sedentarie at home ! that wee should light our tapers for others faults and infirmities , and put them out for our owne ! such curious forreigners , and such incurious domesticks ! with what partiall eyes do we looke on our selves , so willing to over-look what is amisse ! what mercifull courts and consistories do we keepe for our owne offences , and what severe censures and examinations for others ! how deceitfull are our glasses ! the blemishes and spots which are in our selves shed a shadow upon our neighbours , and makes us beleeve they are in them ; how many are the blots and moles in our bodies , and yet how pure and cleare are all our owne representations ! and thus we seeme to be religious , and deceive our owne hearts , and our religion is in vaine , iam. 1. 26. oh , my god , how ancient is this errour ! how common ! every religion , and heresie , and schisme , and professor hath a finger for the eye of his neighbour ; for every way of man is right in his owne eyes , prov. 21. 2. and there is a generation that are pure in their owne eyes , prov. 30. 12. this generation is our generation , and of this generation one passeth and another commeth . how direct ! how forward are our eye beames ! how single ! how intent ! how percussive which shoote and beate full upon the eyes of others ! never comming back , nor doubling , nor reflecting upon our owne weaknesses and offences ; how diffusive , and shedding , and spreading is this little light in our bodies ! how freely disbursed upon other objects , and how darke at home ! how dull to its owne organ ! and , if the light that is in me be darknesse , how great is that darknesse ! math. 6. 22. how inquisitive , how finely sighted are wee , even to a mote or atome in another ! lord , cleare up my sight with some eyebright water of contrition , that i may see my owne beames , my owne motes , and turne back my eyes upon my owne offences , turne thou them , o lord , and they shall be turned , ier. 31. 18. the scribe . matth. 8. 19 , 20. and a certaine scribe came and said , master , i will follow thee wheresoever thou goest . and jesus said unto him , the foxes have holes , &c. discovery . i discover , christ declines these hastie resolutions , master , i will follow thee , and abates the pace of them with a deniall ; jesus said unto him , the foxes have holes ; they that give themselves over so unadvisedly to an adherence , are not to bee entertained at the same rate they run into your service : they that will follow as this scribe , wheresoever you go , are too catholike and generall reteiners , and follow the person more then the parts : wheresoever thou goest ; a thou shalt be followed more then that , thou that teachest more then that which thou teachest ; wheresoever betrayes too unbounded and regardlesse an humour ; and , like rash young maids , they betroth their opinions at the first courtship : they are better in their resolutions that follow where , and not wheresoever ; that follow where they have warrant and authority for their motion , and that follow howsoever , not wheresoever ; howsoever the world go with them , though affliction or tribulation meete them in the way , yet they will follow howsoever ; but these that will follow wheresoever , are not to be quire cashier'd , but moderately brought on , by holding their reine so much faster as they would break the more hotly after you : jesus said not unto him , thou shalt not follow , but hee said unto him , the faxes have holes , declining his hast and propension after him . the turne . matth. 19. 22. jesus turned him about , and when hee saw her , hee said , daughter , be of good comfort . discovery i discover here how jesus animares and cherishes a timorous spirit ; the woman turnes behinde him , and hee turnes about , and presents her the face and presence shee avoyded , and hee calls her on with his lips , as he cast her off with his countenance ; thus one part of christ becomes a spokesman for another , and are by course advocates and mediatours to each other ; for , he turned about and saw her , and said , daughter ; had he turned and not said , it had been worse with her , for , a silent aspect had disabled her more ; had he onely turned and seene her , and not said , an expectation of his dislike or approbation , or some such two-fac'd passion had perplexed her ; but he saw , and said , he opened his mouth and behaviour at once , and they both speake , and speake her fairly , daughter : jesus had a caracter of power in his visage , and she turned from it ▪ therefore hee turned to her : see the mercie of god that vyes turne ▪ for turne with us , turnes after us when we turne from him ; and a turne of him thus is able to wheele us about , and then a gracious reply too will make us turne further and stay more firmely in our aspects toward him ; be of good comfort ; this he said , and to one that was turned away too ; i see then , where he findes his presence hath a due influence , he will rather abate then advance , and raise then deject , and will not triumph in his soveraigntie and empire over the spirits of a weaker . on the just , and on the unjust . matth. 5. 45. he maketh his sunne to rise upon the just and on the unjust . the flame . lord , how gratious art thou to shine upon that soule that shootes thee no glance , no ray ! to make a sun to enlighten her who sits thus in darknesse and in the shadow of death ! how dull and stupid is every part and organ about mee ! how fixt and unmoveable , even as the earth it lookes upon ! no aversation , no turning back from earth , no erection , no lifting up from this part of the world , no soaring above , no advancement of eyes , of heart , to the heaven from whence this light shootes and irradiates , which enriches and adornes all this globe . lord , how worthily mightest thou withdraw this sunne from us , that withdraw thus from thee ! a cloud , a shadow , a visage of night , a retinue of blacknesse and darknesse , were fitter and more sutable to us , then thy sunne , and this light , seeing our soules are so unthankfull , so regardlesse , so supine . how justly , o lord , maist ▪ thou complaine , i have called , but yee refused , i have stretched out my hands , and no man regarded , prov. 1. 24. thou callest us in every ray which beates upon us , thou stretchest out thy hand in every beame which sparkles from thy heaven , for the heavens are the worke of thy hands , hebr. 1. 20. but why art thou so mercifull to let thy creature look upon that creature which will not looke upon thee , nor acknowledge thee ? but this is thy mercie , and , the earth is full of this mercie ; even this earth of ours which beares thy owne image and impression : o lord , in this sunne thou lightest me up so much knowledge , as to see that thy common blessings are no cognizance , no distinction , no priviledge , but are shared equally with the evill and the good , the just and unjust : i see by this light thou art liberall in thy temporall disbursments and worldly expences there , where thou meanest to be frugall in thy eternall ; and dost dispense with brightnesse thy meaner favours , when thou intendest a darknesse in thy after rewards . jesus and the publicans . matth. 9. 10. and as jesus sate at meat , behold , many publicans and sinners came and sate downe with him . discovery . i discover a double respect , one on the disciples part , another on jesus part ; on the disciple's part to entertain him , and with a meale ; that his dish as well as his roofe should receive him , that his very table and meat should taste the better for him : and on jesus part , he sate at meat ; as jesus sate at meat : hee came and sate downe at the meale provided him ; he will accept from a disciple verie homely fare , any thing from a disciple will take with him ; neither does hee nicely or proudly refuse the board that was spread for him , nor in a stately affectation disappoint the fare provided him : and now he sate , as though hee would compose himselfe to a posture should do the table of his disciple some honour ; some respects are to be done to your adherents and retinue , especially at a time of publike notice ; for then to make use of their roofe or table , then a comming in , or sitting at meat is an honour as well in the eye of others as their owne : here was a confluence where he sate ; now behold many publicans , &c. publicans and sinners came and sate downe , men debauched and notorious ; yet they came and sate downe , neither did christ forbid them the board , nor their host the disciple ; here is no rising on jesus part when the publicans sit downe : and as jesus sate at meat , behold many publicans came and sate down ; these common exchanges and enterludes should passe without distaste and offence : their stomacks are too squeasie in religion which heave and are provoked upon every civill intercourse with the men of the world ; a publican makes not the meat worse , so jesus be at the table : they sate down all , yet wee heare no reproaches nor exprobrations from jesus cast into their sawce , we heare no table rebukes , though the name of publican gave occasion enough , they sate and ate together ; it is unseasonable when your sawce is too sowre for your meat , when your behaviours are too tart for your guests . the minstrels . matth. 9. 23 , 24. and when jesus came into the rulers house , and saw the minstrels , and the people making a noise , he said unto them , giue place , &c. discovery . i discover here , jesus his even and impartiall demeanour ; he came into the rulers house , neither transported with the ruler nor his house , nor awed with the authority or state of either ; neither of these can silence him in a just occasion , nor can the minstrels or company play or tune jesus into any consort or consent to their doings , nor any allowance of their revels : hee said , give place ; he makes not a noise to out-sound the minstrels , nor will have his tune of reformation lowder then the offendours ; his checks and rebukes makes softer and stiller musick ; and if the house bee a rulers , his ayres shall not sound of violence , go out , but give place , an increpation as full of mildnesse as syllables : give place ; indeed every minstrell and worldly strain should give place to jesus ; carnall musick must leave the roome to spirituall : give place , one place cannot be for jesus and the minstrell ; and most commonly where jesus is , the musick is put out of doores ; yee now therefore have sorrow , but i will see you againe , and your hearts shall rejoyce , and your joy shall no man take from you . joh. 16. 22. labourers few . matth. 9. 37. the harvest is plenteous , but the labourers are few . the flame . lord , thou hast an harvest i see ; indeed , i heare of the seede , the pretious seede thou hast sowne in the world , and some of it fell by the way side , and some upon stonie places , and some among thorns , mat. 13. 4 , 5. i hear of thy seed time , a wet & watry seed time ; but , they that sow in teares shall reap in joy , and he that goeth on his way weeping , bearing forth pretious seed , shal doubtlesse come again with joy , and bring his sheaves with him : thy seede , o lord , must be moistned and steep'd in showres of penitence and contrition , blessed are they that mourne , matth. 5. i heare of thy plough too , and , hee that putteth his hand to this plough , and looketh back , is not fit for this kingdome ; and , hee that plougheth should plough in hope : i heare of thy sowing too , we have sowne unto you spirituall things , 1. cor. 9. 11. i heare of thy ground too , thy severall tempers of earth , the stonie ground that would receive no seede , the thornie ground that choaked the seede it received , the high ground that lay open to all dangers and pillage , and of thy good ground that heareth thy word and understandeth it , and beareth forth good fruit , some an hundred fold , some thirtie , some sixtie , matth. 13. i heare of thy dung and manure too , till i shall digge about it and dung it , matth. 10. 3. i heare of the rares and poples too , the heresies and schismes which grow up with thy holy stalkes and eares of corne ; for , the enemie came and sowed tares among the wheat : i heare of thy reapers too , the reapers are the angels , matth. 13. 39. and of thy fickles , the reaping engins , thrust in thy sickle and reap , rev. 14. and of thy sheaves too , gather the tares , and binde them in bundles , matth. 13. 30. and of thy barnes , gather the wheat into my barne , matth. 13. of thy gleanings too , he that gathereth not with mee , scattereth : thus is thy harvest ripened and accommodated ; but this harvest of thine is great , and the autumne in thy calendar long , lord , how long ! those that petition thee to fall on worke with thy harvest , and to crowne thy last day with autumnall joyes and triumphs , say , thy harvest is great ; for there are none of us but wee belong to thy harvest , we are either corne or tares , we either cumber or advantage the ground we are in : thy labourers are few , few that labour ; some have too many fields to looke at , too many acres for their plough , that while they labour in one field , their other degenerates into weedes and tares ; some have but a small pittance , over which the holy ghost hath made them overseers , and yet they bestirre themselves little , and are very late and backward in their husbandry : the labourers are few ; how many , o lord , maist thou finde in the market place with those thou rebuked'st , why stand yee here idle ? the labourers are few still : where are the watchings , fastings , and travellings , and toylings , and warnings , and repetitions , and continuations of paines ? in labours often , in watchings , in fastings , never ceasing to warne every one night and day with teares , 2. cor. 6. this was the toyle and travell of some of thy labourers : and , lord , disciples , and other holy saints , and adherents , and fathers , and martyrs , and professours , were labourers ; yet there are but few , considering the extent and latitude of the fields of thy church and the world ; lord , thou hast given mee a field , even a goodly heritage , give me a spirit toilsome and active , finewes and members indefatigable , that i may labour with my owne hands , and drive the plough my selfe , and sow the seede , and then happie shall i be ; for so is hee whom his lord , when he commeth , shall finde so doing . beleeve yee ? matth. 9. 28 , 29. and jesus saith unto them , beleeve yee that i am able to do this ? and they say , yea lord . then hee touched their eyes . discovery . beleeve yee ? i discover , that jesus will not meete the heat of their importunity with the heat of a favour , ( this were to enflame them into a fevour of solliciting citing and obtaining ) but hee retards and puts their expectations about with enquiries , and conditions , and delayes ; and with these hee ripens his grant and favours , and raises their rate and market , when a hastie bestowing spoyles the estimate of the favour , and lessens the authority of him that bestowes it . jesus saith unto them , beleeve yee ? this interrogatorie takes up a time , first they must have time to beleeve , and to know they beleeve , ere they can informe another ; and then the grant is conditionated with their beliefe , so that their hopes are yet but to a halfe part ; beleeve ye ? if jesus may bee sure of their beliefe , they may bee sure of a favour ; it is safe bestowing thus , a preamble of information does well , to bestow one grace upon the knowledge of another ; they said , yea lord ; then he touched their eyes . jesus went about . matth. 9. 34 , 35. but the pharisees said , he casteth out divels through the prince of divels . but jesus went about all their cities and villages . discovery . i discover here , that christ suffers not himselfe to bee over-borne with a calumnie ; he lets it not have all the talke and sits still , no , the pharisees said , and jesus went about ; jesus retires not for their saying , but went about ; their censure shuts not the doore on him , but hee walkes abroad ; and the more publike the calumnie walkes , the lesse private walkes he : the pharises said , he casteth out divels through the prince of divels : but jesus went about : if the calumnie sunne it selfe , so will hee ; if it take up its inne at every house , hee forbeares neither citie nor village ; for , he went about all their cities and villages ; innocencie will out-face an infamie , and dare it abroad , and challenge it even on its owne borders . the grape-gathering . matth. 7. 16. do men gather grapes of thorns ? or figges of thistles ? the flame . lord , as my root and sap is , so will my fruit be ; if that be noble , my fruit cannot bee degenerous : thou art the vine , the wounded vine , the bleeding vine , the vine which wrapt about the tree of thy crosse , the vine of whose sacred liquor , we all drinke , the vine which drops , sacramentally , into all our cups ; if i bee graffed in thee , in thy stock , i know my grapes will bee good , my fruit will be excellent ; then i shall bud and blossome , and grow ripe in graces ; then i shall flourish in thy vineyard ; then i shall not bee affraid when thou and thy spouse aire your selves abroad , when you goe up early to the vineyards , and see if the vines flourish , and if the tender grapes appeare , cant. 7. 12. then i will not feare when thou dost cast downe the hedges or wals of thy vineyards , for thou wilt fence me , and gather the rubbish from me , and make a wine-presse beside mee ; then i shall not bee affraid when thou commest for thy fruit , for i shall be better then the vine in thy prophet ; thou lookedst that it should bring forth grapes , and behold it brought forth wilde grapes , isa. 5. 4. how was thy holy expectation ( bee it spoken in a holy sense ) deluded with this vine , as once with a figge-tree here below ! thou camest for fruit , but found'st nothing but leaves and greene promises : lord , therefore , now that i am in thy vineyard , dig about mee , and rend up my ground with the good engines of afflictions , and prune mee , and take away such outward circumstances as hinder my flourishing ; doe any thing to mee , o lord , that i may bring forth fruit , that i may not deceive the lookers on , the gatherers of my fruit ; else i shall bee fit onely for the axe and fire : for , every tree that bringeth not forth good fruit is hewen downe and cast into the fire , matth. 3. 10. else i shall become a thorne or brier ; a thorne againe to my saviours temples , i shall wound him againe , and crucifie him again ; for such crucifie to themselves againe the son of god , and make a mocke of him . heb. 6. 6. i shall become a thistle , ful of prickles , by which i shall create anger and griefe to thy holy spirit , that comes to rest in my leaves , grieving the holy spirit of god , whereby i am sealed unto the day of redemption , ephes. 4. 30. he gave power . matth. 10. 1. and when hee had called unto him his twelve disciples , hee gave them power . discovery . i discover , jesus conferr'd not his power till hee had called them unto him ; hee called them first ere they came ; they step not to him rashly for their office , but stay a call , a summons : it is good to have a ●all first for comming to jesus , as well as for going from him : hee called his disciples ; yet , it may be , they might advance so farre forward , as to give his eye notice they waited : such deportments are but wise alarms to awake the disposition of another towards us , and in such advancements wee but make signes for remembrancers : but now he called them unto him ; he will see them nigh him , that he may see them better . he called them , and that unto himselfe : in weighty deputations hee trusts only to his own examinations and judgement : while they were from him , he gave no such power ; hee knew not their fitnesse , their power to receive , and therefore hee gave no power till he called them unto him . it is good to have those neere you , upon whom you derive any place or authority ; and to be so speedy in your election ( though not hasty ) that you may overtake their sollicite : first call them , and then call them neer you ; he called them unto him , and gave them power . to teach and preach . matth. 11. 1. when jesus had made an end of commanding his twelve disciples , hee departed thence to teach and to preach in their synagogues . discovery . i discover , jesus here made an end of commanding , but not of teaching ; when hee had made an end of commanding , hee departed to teach , &c. and thus he even now obeyes himselfe , and puts a hand to the doing of his owne commands : he shews hee is lesse imperious then instructive ; hee made an end of commanding ; his authority hath clauses , and inter-stices , and periods ; his teaching and preaching none : hee made an end of commanding ; but , hee departed to teach and preach ; and hee sends his disciples out , but sits not still himselfe ; he imployes not these holy curates , to bee idle himselfe ; he layes not the holy burden so upon them , that hee leaves his owne shoulders bare ; hee knowes hee cannot officiate so close by a proxie , as to appropriate their paines to himselfe : having done his commanding , hee departed ; not from his office , but nearer it , to teach and preach : neither departed he from his commanding , for his commands were to teach and preach : this is the holy method and order ; the disciple must teach before his master ; jesus did not much til his disciples were dispatch'd before him ; the disciple must bee there first , to cause all to bee made ready for jesus , to see the soules or houses bee swept and garnished for him ; the disciples must come first , they must ring the bell ere jesus come to church , they must reade service ere hee begin sermon : you shall seldome have jesus till you have had his disciple ; hee will still have some preparations and preambles to his arrivall . the light . matth. 5. 14. yee are the light of the world . the flame . o god , the whole world is in darknesse , thy sunne which thou createdst to rule the day , weares even a cipresse of dulnesse and mortality about it ; all these lower lights are but faint and weake , and in eclipse to the light of thy word ; thy word is a lamp unto my feete , and a light unto my pathes . thy lower light of creation shewes me onely the broad pathes of the world , and den waies of man , neither can i walke directly in their trod to thee ; i can only darkly understand by the things that are made , even thy eternall power and god-head : but thou hast said , my wayes are not your wayes : lord , let thy word light mee into thy wayes , those wayes which lay unrevealed , undiscovered , untract , even a new and living way . lead mee , o lord , into the way which thy sonne christ jesus led , who called upon all to follow him ; follow mee , i am the way : and whose apostle called too , be ye followers of me , as i am of christ : this way i see by the lights ( which thou hast given us to carry the holy torch and taper of thy word ) thy apostles , and disciples , and ministers : now i am in the way , i see ; for i discerne here the prints , and seales , and impression of my saviours feet ; hee hath gone before , and purpled this way , and sported this way with drops of his blessed wounds ; this way thou hast gone , and this way thy saints and martyrs have gone too ; i see it all so crimsoned with sufferings , and so scattered with worldly accommodations , which thy servants have left behind them in following thee ; some have left houses , and kindred , and friends , and all for following thee : and this , i am sure , is the way ; these that are the lights of the world have shewed me all ; and now i am right if i hold on , and decline not these lights : scatter such rayes as may keepe mee from by-pathes and errors , and heresies , and schismes ; this way then will i take , and i will take heede to my wayes . and now , o lord , that i enioy these lights , they seem to me sparkles and beams from thee who dwellest in a light which none can approach unto ; they seeme pawnes of that eternall and glorious light wherewith i shall bee tissued and embossed at my reigning with thee ; and now i enioy these lights , neither is thy wisdome , nor knowledge unsearchable , nor thy waies past finding out : keep mee , o lord , that i lose nor these lights , and be carried aside with foolish and false lights , and vain meteors : how i doe comfort my selfe by these lights ! how i doe sunne and warme my selfe by these lights and radiations ! yee are the lights , such lights as disperse influence and vertuous brightnesse upon my soule ; yee are the lights , oh shoote out your beames then , and shine as you were made to enlighten ; yee are the lights , to shine about , not to heate , and enflame , and set all on fire in the church , to kindle all into combustion : no , gentle warmths , and masculine heates , which lighten only to regenerate , and refine , and purge , and cleare up all mists and clouds which would muffle and benight us . john in prison . matth. 11. 2 , 4. now when john had heard in the prison the workes of christ , he sent two of his disciples : jesus answered and said unto them , goe and shew john again these things , &c. discovery , i discover here , that the very prison shall ring of the fame of christ ; no place so close and obscure where christ cannot shoot himselfe in : when john had heard in the prison ; no confinement , or walls , or barres can keepe out christ , and his gospel and comforts : john heard of him in prison ; every prison will open as freely to christ as john's ; though the doores be shut , it matters not , christ , wee know , came among his own when the doores were shut , and spake peace . but now , john sends his disciples to christ : wee can never bee so close , and imprisoned , but wee may dispatch a disciple to christ , a good thought or meditation : but john sent two ; it is not good sending single to christ ; as many thoughts and prayers , as many such disciples as we can , and as will , goe together : john sent here his disciples to him ; john would have them so much his , that they may be christs too ; john would teach them to adhere to christ , for christ is alwayes at liberty to doe them good ; when john , when a disciple or apostle may be shut up , christ cannot ; hee hath that about him , and within him , which sheds it selfe through every place , and makes all closets and prisons , high-wayes , and streets open passages . and now that christ heares john is imprisoned , and expects his answer , hee sayes , goe and shew john againe these things : yet john needed to have sent no disciples to christ to informe him ; christ knew both john , and his imprisonment , and was able to supply him without notice ; however , christ admits of it , and approves it too . though wee know christs omniscience and omnipresence , that he knowes all , and sees all , yet it is good to overtake and prevent his sending , to bee at him first ; christ may know , and yet take no notice , till wee give it him first , till we begin to him ; and now that john hath sent , goe and shew john , sayes hee , these things : hee quickly dispatches them , goe and shew ; though christ be at libertie , and john in prison , yet he gives john resolution betimes : wee should never bee arrogant in the priviledges or liberties we enioy above others . john sends his ▪ disciples to him , to know whether hee were the christ ; and most think john knew him before ; yet he sends his disciples , it seemes , for their information : it is a pretty secret of instructing , to steale knowledge and information upon others in our owne names . greater and least . matth. 11. 11. there hath not risen a greater then john the baptist : notwithstanding , hee that is least in the kingdome of heaven , is greater then he . discovery . i discover here , jesus complyes not with the time and circumstance ; though john suffer from herod , hee shall not suffer from jesus ; he will honour his imprisonment , and wreath a garland of due praise about his fetters : there hath not risen a greater then john ; john is greater in jesus opinion , though lesser in herods : the lessening of desert by common reputation , should never bribe our voice from a just applause ; yet , though jesus applaud him for greater , hee addeth then he ; hee that is least in the kingdome of heaven : christ loves so to magnifie his , that they may not be much worse for it ; and to stile them great so , as they shall not bee much greater in their owne opinion : hee that is least in the kingdome of heaven is greater ; if earth will not lessen john , heaven shall ; christ will none of his lights here below to shine without a shadow ; christs landatives are never so full and affirmative , but they are interlined with something that is negative : there hath not risen a greater , and yet , he that is least is greater : how christ at once commends and detracts ! in deed , too much applauding and praising is neither safe for you nor the party ; i have said , ye are gods , what an advancement is here from gods own mouth ! i have said , yet the same mouth shuts up with this , yee shall die like men : it is good applauding so , that you may still take downe a greater with a greater then hee ; there hath not risen a greater , yet , hee that is least is greater then hee . the right eye and right hand . matth. 5. 29 , 30. if thy right eye offend thee , pluck it out , and cast it from thee : and if thy right hand offend thee , cut it off , and cast it from thee . the flame . o lord , it is thy holy advice not to feare them that can kill the body : why should i feare the mortification of any part thereof , as mine eye or my hand ? the evulsion or abscission of either ? why should i feare to bee thus my owne holy executioner ? i know , o god , thy principle is true , never man yet hated his owne flesh , but nourisheth and cherisheth it ; yet this flesh that i thus dismember and disavow , is none of my flesh ; these members were made the members of unrighteousnesse , these parts were alienated and divorced from me , i had put them away for their spirituall adultery , and fornication , and rebellion ; there was a law in these members which warred against the law of my minde : and by this cutting off these parts , i have escaped , and am redeemed from this law , from the condemnation of this law . this eye , o god , was that casement which was alwaies open to iniquity , and inviting every tentation in ; and thus was i forced to shut up this window , and cast down this casement , and make a covenant , that they should not looke : this eye would never stay at home , but wander and bee impounded abroad , every vaine object took it away : this eye was never satisfied with seeing ; this eye was one of those that were adulterate , eyes full of adulterie , this eye was one of those which had lust in it , the lust of the eyes : this eye was one of those that had a covenant made with it , i made a covenant with mine eyes ; but alas , no covenant , nor any such sacred barre could keep it shut , but it would out , like dinah , and gaze and parley so long with every toy and vanity , till it returned ravished and deflowred : this was that eye that had no feare of god before it , there was no feare of god before his eyes ; and therefore i have parted with this eye , because it parted my god and mee ; i have turned this eye out of service , and i will have no more of this eye-service ; i have cast this eye upon earth , because it would never look towards heaven ; i have pull'd it out , because it pull'd my soule from the fast hold and recumbency i had on my god and saviour ; i have slaine the beames of it , for they were ever shooting back , and wounding my soule ; i have broke the glasse and chrystall of it , for it would shew mee nothing but vaine shadowes and formes : and my hand , o lord , is as guilty too , therefore i have cut it off too , for this eye lighted it into wicked actions and attempts ; now may the eye say to the hand , i have no need of thee . o lord , i will not keep this hand ; thou wilt have us have pure hands , lifting up pure hands , 1 tim. 2. 8. thou wilt have us to wash our hands , i will therefore wash my hands , saies david , in innocencie , psal. 26. 6. thou wilt have us to cleanse our hands , cleanse your hands , yee sinners , james 4. this hand , o god , i could never keep pure ; i have washed it , but it defiled it selfe again ; i cleansed it , but it polluted it selfe againe : therefore , o thou , whose hands have made me , & fashioned me , left the reward of my hands should be given me , i have given it away . thou chargest mee in thy word not to shut my hand upon the poore , and this hand would never open , never be free and loose to any such holy expansion ; thou layd'st a charge on mee not to with-hold good when it lies in the power of my hand to doe it , and this hand would never part from the good , nor dispense the good which was in the power of it ; therefore i have cut off this hand , lest it should divide betwixt me and my saviour , me and my heaven , me and my glory ; and i have only one hand , and one eye left unextinguish'd , un-cut off ; and with this one eye i looke up to thee , looke downe upon mee againe , for the eye of the lord is upon them that feare him : and with one hand i endeavour to thee , and reach to thee ; let thy hand take hold of it , father , into thy hands i commend it ; pull mee up unto thee by this hand , and let thine eyes , which runne to and fro in the earth , enlighten this eye of mine , and create more beames and rayes in mine : and for this eye and hand that is cut off and cast from me , though they bee sowne in corruption , they shall rise in incorruption ; though sown in dishonour , they shall rise in glory ; for , though our outward man perish , yet the inward man is renewed day by day , 2 cor. 4. 16. david an hungry . matth. 12. 2 , 3. but when the pharisees saw it , they said unto him , thy disciples doe that which is not lawfull . but he said unto them , have yee not read what david did when he was an hungry ? discovery . i discover , christ is readie to untie his owne knots , and to open his owne locks , and to pull up those pales and fences at one time , which he set down at another ; but it is alwaies for such as are necessitated to such a way , and fall by an unavoydable chance upon such a passage : thy disciples doe that which is not lawfull . but hee said , have yee not read what david did when hee was an hungry ? though it were not lawfull for david to eate holy bread , yet david , when hee was an hungrie , had leave and assent : the sabbath was once to be punctually kept , and the grinding an eare in your hands was as much as the grinding of your selfe came to , as much as a stoning came to ; yet now his disciples plucke the eares of corne and rub them , and no fault , but they were an hungry ; their necessity put their hand to the corne , and they pluck off no guilt , nor reap any penalty with the ear : if their hands transgress'd now , christs hands shall seale them a pardon ; hee that made the law , and the guilt , can easily lay his charge upon both , to winke at you , and with his warrant , a disciple may straine curtesie with a sabbath , and david with the shew-bread . jesus knew , and withdrew . matth. 12. 14 , 15. then the pharisees went out , and held a councell against him . but when jesus knew it , he withdrew himselfe . discovery . i discover , how jesus withdrew himselfe from the conspiracie of his enemies ; the pharisees went out , and he retires in ; they withdraw to a consultation against him , and he withdrawes from the danger of it ; they hold a councell against him , and he holds a councell for himselfe , and advises with his breast for escape ; it is happie when our advices keep time with our enemies : but when jesus knew ; hee doth not long deliberate upon the danger , one may even think themselves into a danger while they are thinking to avoid it ; when jesus knew , hee withdrew : it is well when wee can so providently make our head and our feet meet , that is , put our knowledge into practice . treasures . matth. 6. 20. but lay up for your selves treasures in heaven . the flame . my god , i see thou wilt have us rich , spiritually rich ; thou hast given me a talent , a treasure , and thou expectest an improvement ; thou didst chide him that put it not forward to the banke , i see thou wilt have us thrifty : lay up for your selves , thou wilt not have our stock , our talent idle , but busie for increase , for accumulation ; thou would'st have us wealthy , for to such thou givest more , and more freely , to him that hath shall be given ; thou thy selfe , o lord , art rich , according to the riches of thy grace ; thou hast a treasure of grace : and again , according to his riches in glory , thou hast a treasure of glory too : and againe , the unsearchable riches of christ ; thy wealth , o lord , thy treasure is so vaste , it is even unsearchable , it exceeds thy apostle , that holy artists arithmetick : therefore , o my god , give me this holy feate and felicity of thriving in the spirituall commerce and trading ; give me a banke and exchequer full of graces : the diligent hand maketh rich ; o quicken my hand , and create a new spirit within every joint ; blesse unto mee the spirituall meanes thou hast given me , encrease every grace unto me , that i may treasure up grace against the day of glory and grace , and commit , and trust all my wealth to the house and heavenly mansion provided for me by thy sonne ; in my fathers house are many mansions : and , i go to prepare a place for you : and , wee have a house not made with hands , eternall in the heavens ; this mansion , this house , o god , shall bee my exchequer ; thy son , and thy holy spirit , and angels shall receive such spirituall wealth , such graces as i purse up below , and lay all up for me there , that i may say , i know whom i have beleeved : and they are able to keepe what i have committed to them : and now , lord , into thy hands i commend my spirit , with all this treasure that belongs unto it , with all those graces and vertues thou hast given it , and which i have acquired and improved : here is that pearle , for the gaining whereof the merchant in the gospel sold all he had ; i have gained so much treasure as i have obtained this pearle ; here are chaines of rubies too , which thou , o saviour , didst scatter from thy wounds , but i have thredded them upon sighes which i have twisted , and upon my heart strings ; besides many other bright and flaming jewels and graces , many diamonds , and carbuncles , and jaspers , and saphirs of sanctification ; and with these are necessities supplied , even through the riches and glory of jesus christ . i give these , o lord , for , freely i have received , and freely i give ; and , what have i that i have not received ? but i give all back unto thee , for i know , it is more blessed to give then to receive : and thus i lay up my treasure in heaven ; every penny and bagge i disburse to thy saints here below is imp'd with wings and feathers , and is gone into heaven before mee , and is gloriously trans-figured into spirituall coyne ; and thus my riches take wing and flie away , flie away that they may bee a stock for me there : and lord , how rich am i now ! rich even with all thy wealth ; not a grace , not a merit of thy blessed sonnes , but it is all mine ; not a pearle of water from his side , nor a rubie of bloud , nor a diamond of his eye beames , but is mine ; for hee is made unto us wisedome , and righteousnesse , and sanctification , and redemption , 1 cor. 1. 30. a signe . matth. 12. 38 , 39. master , wee would see a signe of thee . and he answered , an evilland adulterous generation seeketh after a signe . discovery . i discover , no faire compellation or language can win christ to allow their curiosity , not though they say , master , we would see ; we should not be bribed with a title to any vanity , nor our selves easily won to betray goodnesse , and to make our selves servants to the humours of any that intitle us master : for , to call us master , with an intent only to satisfie their own curiosity , is but to honour us , that they may the better embase us ; to set us at liberty , that they may sooner confine us . a signe is that they require , and are denied ; christ had beene prodigall of these , however it came he was now frugall ; there was no want on christs part , hee was both able and willing , and gave signes , his cures and miracles were all signes ; sure then the want was on the pharisees part , a want of a sober faith and assent , or else a curiosity or delicacy , or other vaine intent was in the businesse ; therefore he answered , an evill and adulterous generation &c. his deniall is plausible and affable , though to the pharisees ; hee rebukes their request by the person of another , and informs their generation by another generation that was evill and adulterous , an evill and adulterous generation . the gift . matth. 5. 23. if thou bringest thy gift to the altar , and there , &c. the flame . lord , there is no approaching to thy altar , but with a pure and cleane soule ; i will wash in innocencie , and so will i compasse thy altar , saies david : david knew that nothing but innocency was fit for thy altar ; therefore , rather then come to it uncleane , hee will wash and rinse off his iniquity . i know , lord , while i come to thy altar either in wrath , or rancour , or emulation , i am short of the innocencie i should bring ; i know while i have either any malice or hatefull seede in my bosome , sprouting into contention , or any other mischievous designe against my brother , i am not fit for thy altar , i am no right sacrifice , no sutable oblation ; i must cast away my gall , with all such offall , that i may bee laid on thy altar ; that is the part which sheds an impuration and defilement over all my parts , makes mee an abomination in thy sight , embitters me , and renders me distastfull and unsavoury ; and how cleane soever thy altar be , how holy , how unspotted , yet to me it is nothing so , to them that are defiled , nothing is pure ; and , wee have an altar of which they have no right to eat , they that kindle unhallowed combustions and stirres in stead of the pure flames of pietie , and devotion , and charitie : o lord , thy altar is the onely holy engine of reconciliation , of redemption ; the onely sanctuary of peace , the conservatory and table of divine favours : here did thy priests effect all the gracious intercessions and sacrifices , here did they appease thy indignation , and perswade thy judgements ; and here did thy blessed sonne , who was a priest for ever , offer himselfe , who by the eternall spirit offered himselfe ; here was all the effusions , and sanguinary embrewments , and slayings , and carvings , all in figure of redemption , all in shadow of good things to come : therefore , o lord , how can i staine or purple my soule with malice , or envie , or wrath ! for so often as i offend in these , i act but a more fine a subtle slaughter ; hee that hath but look'd after a woman , hath committed adultery with her in his heart ; so hee that hath but look'd with a wrathfull eye or thought after his brother , hath slaine him in his heart : lord , therefore let thy holy spirit that holy dove which is so active in holy billings and affections of charity , nest in my soule , and warm my soule into ardent and fervent loves and desires ; for hereby thou hast told us that wee are thy disciples , if wee love one another : lord , let thy love bee shed abroad in my heart , that my heart may shed and disperse it into my other parts ; into my feet , that i may goe to my adversary and forgive him ; and into my armes and hands , that i may give unto him , if hee hunger , that i may feed him , if he hirst , that i may give him drinke ; into my tongue , that i may appease with soft answers and apologies , his passion towards me ; that i may speake friendly and fairely to him , for , if we love one another , god dwelleth in us . stand without . matth. 12. 47 , 48. then one said unto him , behold , thy mother and thy brethren stand without , desiring to speake with thee . but he answered and said , who is my mother ? and who are my brethren ? discovery . i discover now , that jesus is upon businesse , and in the heat of his function , nothing can turn his face or regard out of the way ; a behold cannot so arrest his eye-beames , not though the relation of a mother or a brother put to their hands ; who is my mother ? hee declines his duty and respect , and all relations must bee question'd of their title and interest ; who is my mother ? and who are my brethren ? such relations are but now the pauses and interjections to dispatches and employments , and break off that continuity which is exacted in businesse of an high and holy nature ; who is my mother ? and who are my brethren ? hee demands as though hee would decline his knowledge ; indeede , in weighty commissions wee should put mother and brethren to the distance of strangers , and open our veines for consanguinity and respects to run out a while , and leave our bloud and spirits , thy mother and thy brethren stand without , and without must they stand a time ; it is not fit to admit respects into the same roome with employments . a prophet without honour . matth. 13. 57 , 58. and they were offended in him . but jesus said unto them , a prophet is not without honor save in his owne countrey . and hee did not many mighty works there . discovery . i discover , jesus passeth not over some kindes of contempt with silence , but replies in defence of his reputation ; sometimes a silence shewes but a faint and short-winded spirit , that dares not breathe in the face of his adversary . they were offended : but jesus said ; he will have his say with them , and his saying shall be to repell their offence by defence of himselfe : a prophet is not without honour save in his owne countrey ; hee will not seeme guilty of a neglect by a desert of his own , but theirs ; a christian spirit should never stoop to the contempt of any so far , as to comply with it in any assent , either by dejection or cowardize : and now jesus departs , for hee did not many mighty works there ; some workes hee did , and those mighty , but not many mighty ; he would not take off his penne quite , because that his adversary liked not the copy , rumpatur quisquis rumpitur invidia ; he did not many there , for his stay would seem to have courted too much an approbation or respect from his enemies ; and all such pretended delaies is to set up a boothe for retailing that ware you want a shop for . and buried it . matth. 14. 12 , 13. and his disciples came and tooke up the body and buried it , and went and told jesus . when jesus heard of it , he departed thence into a desart place apart . discovery . i discover the disciples care to the memorie of their friend , they tooke the body and buried it ; they will not suffer his body unburied : it is not fit to keep the corrupted part of a friend bare or naked ; bee it a calumnie or crime , lay it under the sod with him , let your memory bee a grave to your friends corruptions and weaknesses , and embalme no part but his best for posterity . now after they had buried him , they told jesus ; they are not too hastie in sad relations ; they buried him , and told it after ; funerall stories alwaies arrive soon enough , it is not seasonable to imp their wings with our feathers of haste : and now that jesus heares , hee departs , when jesus heard of it , hee departed ; hee will not stay by ill newes , those are but melancholy itches which delight in frications and chafings , and stay to be rubb'd with more accents of sorrow : they are too soft affections which love even to sit and thaw at a woe or mis-fortune : jesus departed , and whither ? but apart ; he departed into a desart place apart . at the newes of death hee separates from company , wisely practising his part of separation , ere his course be to act it : to goe apart at the newes of mortality , is a ceremony sutes well ; such a departure answers in proportion to the departure of your friend , and shewes how neare you adventure for his sake to comply with mortality . he sent the multitude away . matth. 14. 22. and jesus constrained his disciples to get into a ship , and to goe before him , while he sent the multitude away . discovery . i discover , how observant and decently ceremonious jesus is ; a multitude are met for his sake , and hee leaves not his owne to dismisse them , but leaves his owne and dismisses them , and sends those away while he sent the multitude ; he leaves them not abruptly , but , in good manners , dissolves them ; sends them away , a phrase which sounds of a milde dispatch ; they were strangers to him , and therefore he sends them away , but constrained his disciples , makes bolder with his owne ; and jesus constrained his disciples : hee sends them away , the multitude , not with any neglect or disdaine ; in this phrase of sending , hee pretends rather an interest to their returne ; for an affable dismission sheds such an engagement upon the people , as keepes them still there while they seeme to depart . the sonne of god . matth. 14. 33 , 34. then they that were in the ship came & worshipped , saying , of a truth thou art the sonne of god . and when they were gone over , they came into the land of genesaret . discovery . i discover , how silent jesus is now that they worship and applaud him , here is not a word of his reply : they call him the sonne of god , but i reade no answer hee makes ; for the verse that followes is impertinent to this , and when they were gone over , &c. i observe , hee refuses not the worship nor sacred applause done him , nor takes much notice , nor prides himselfe in it : in just and due applauses , it is a wrong to your merit to denie them , and such modesty does but whisper to your goodnesse to betray it : i know , to assume and raise your selfe to the trumpet of another is arrogance , and the spirits are too light that are so soone rarified and advanced ; hee is no wise musician that will make one in the consort of his owne commendation . the hem of the garment . matth. 14. 36. and they besought him that they might touch the hem of his garment ; and as many as touched were made perfectly whole . discovery . i discover , that jesus denies them not the honour they desire ; their petition reaches no nearer him then his garments , nor higher then his hem : it is an honourable courtesie to bee free in such light respects , which are an honour for others to obtaine , and no dishonour nor prejudice for you to give ; to let downe your garment , where the hem will satisfie . transgresse . matth. 15. 2 , 3. why doe thy disciples transgresse the tradition of the elders ? hee answered and said unto them , why doe you also transgresse the commandement of god ? discovery . i discover , how christ vies question for question , and rebuke for rebuke ; why doe thy disciples transgresse , say the pharisees ? and he said , why doe you transgresse ? sometimes the quality of your adversary may be such , that it wil be better to racket him his ball of reproach back , then to let it rest with you ; and oftentimes one question is best silenced by another ; christ silences the pharisees why do thy disciples transgresse , with a why doe you also transgresse ? and , their tradition of the elders , with the commandements of god . not away fasting . matth. 15. 32. jesus called his disciples unto him , and said , because they continued now with mee three daies , and have nothing to eate , i will not send them away fasting . discovery . i discover , how fairely jesus intreats these that visit him , and accompany him ; and because hee would have his welcome as generall as generous , hee called his disciples unto him , they must take notice hee intends his affability exemplary and imitable ; and in this entertainment he spreads a table to posterity , and commends a modell and copy of hospitalitie to the world , for hee gives his company that continue with him a positive repast in this negative resolution of i will not send them away fasting . the disciples to the multitude . matth. 15. 36. and he took the seven loaves and the fishes , and gave thankes , and brake them , and gave to his disciples , and his disciples to the multitude . discovery . i discover here christs order , and care , and demeanour at his bountifull distribution ; hee tooke the loaves and fishes ; but ere hee tooke them to give , hee gave thankes ; hee gave first to god that had given to him , he carves out a tribute to him , before hee carves to the multitude ; and tribute to god enables him better to distribute : in such a giving there is nothing given away ; to give thankes thus , is to say grace after christ : now , hee brake , and gave to his disciples : here is no newes of his own eating , what hee takes or breakes is to give away ; the care of his guests takes place of himselfe ; hee brake , and gave to his disciples , not to the multitude ; though he be prodigall of his fare , yet not of himselfe ; he serves not out himselfe with his loaves and fishes ; hee gave to his disciples , hee preserves his owne honour at the table , and what he does to the multitude , is by his servants , the disciples ; hee gave to his disciples , and the disciples to the multitude . get thee behind me . matth. 16. 22 , 23. then peter tooke him , and began to rebuke him , &c. but he turned , and said unto him , get thee behind me , satan , thou art an offence unto me . discovery . i discover , how tender jesus is of his honour and authority , and how sensible of checks from his inferiours , or any thing that may impaire or detract ; peter rebuked him , and he rebuked peter with advantage , satan ; & , thou art an offence unto mee : it is wisedome to let your servant know his distance , for phrase and behaviour , and not to suffer him too neere you in either ; by how much hee is lesse a servant , by so much you waste from lord and master ; get thee behinde mee , is a good phrase to tell him both his place and your owne ; and the livery fits best when the servant is behinde , and the master before ; get thee behind : it seemes peter was advancing a little too forward , what a check shall those have , who will even step before and beside him in his office of mediation ! get thee behinde me , will bee his language , know your place ; your place is but the place of a servant , and an unprofitable servant ; your place is but the place of a creature , mine of a lord and creator , get thee behind me ; your place is a place of guilt , of unworthinesse ; mine of merit , of satisfaction . indignation against the two . matt. 20. 24 , 25. and when the ten heard it , they were moved with indignation against the two brethren . but jesus called them unto him . discovery . i discover , that jesus will not tolerate a quarrell unpacified , especially among disciples ; jesus called them that had indignation , to him ; if peters sword be drawne , hee 'll command it back into the sheath ere he goe ; he called them , hee takes notice of their difference , hee will not leave it to its selfe and to them ; the decision would bee speedy , lest there bee too great a prevailing , for the ten were moved against the two ; he knew there is danger in trusting a contention too long with the parties , though they be disciples of the church : the ten were moved against the two ; the lesser and fewer ever suffer from the more and mightier , the two from the ten : and how soone were the ten moved before the two ! an harmony is easier preserved among few then many , among two then ten ; the two are brethren , they keep the unity and fraternity still whole , when the ten are in indignation ; the ten were moved , more will ever bee at a businesse of indignation rather then peace . the poore widow . matth. 12. 43. and hee saw the rich men casting in their gifts into the treasury . and he saw also a poore widow . discovery . i discover , how observant jesus is , hee takes notice from the rich to the poore ; he saw the rich men , and hee saw also the poore widow ; the poore is equally in his eye with the rich , and she is rich enough , in that notice he tooke of her ; the rayes of his eye set as high a rate upon her as them ; nay , higher , they seeme to beate full upon her , and but to glide upon them in their passage ; hee saw the rich men , and hee saw also a poore widow ; he saw also , as though hee saw over them unto her , and tooke the rich but by way of perspective to look on the poor , and by this art of survey to advance his commiseration by the comparison and inequality : neither did hee looke so much on them as rich and poore , but how they disposed and dispensed their wealth and poverty , and how they cast in their gifts and mites : hee saw the rich men casting in , and hee saw also a poore widow casting in ; though in possessing , the rich have odds of the poore , yet in disbursing , the widowes mites are as plurall as their gifts . weep for your selves . luke 23. 28. but jesus turning unto them , said , daughters of jerusalem , weep not for mee , but for your selves , and for your children , the flame . o god! this is thy son jesus his respect to those that mourne with him ; jesus turning unto them , he would not decline any pitie that followes him , but turnes to it , meets it , and seems to cherish a lamentation with declining it : weepe not for mee ; a sad disswasion hath a secret to entreat a tear , and privately to broach the eye which it is busie to stop ; weep not , but weep ; as hee closes the eye with one hand , he opens it with another ; and when hee would not bee too much obliged for a compassion , engages themselves and theirs , and thus casts in his owne sad score into their reckoning : weepe not for mee , but for your selves , and for your children , and their teares shall discharge both griefes . o god! this was a modest and thrifty part to get thy sorrow wept for by the teares of another : thus one sad object that is publicke , shall have the honour of the lamentation , when many private have more right in it . jesus held his peace . matth. 26. 63 , 64. but jesus held his peace . and the high priest answered and said unto him , i adjure thee by the living god , that thou tell us whether thou bee the christ , the son of god , or no . jesus saith unto him , &c. discovery . i discover jesus his silence , he held his peace : hee would not easily answer nor vie to every common reproach ; too much exceptions tendernesse betraies a cause more ; for where are the replies more violent then with the guilty ? hee held his peace ; a tardy and slow defence hath ever more grace with it then a rash and violent : and now that the high priest adjured him againe , jesus saith unto him ; wee count them but sleight bells which chime at the first pull , and a weake lock that opens at the first turne ; jesus held his peace , this was his grave silence which would not chime nor open till the high priest put more strength to ; i adjure thee by the living god , and then , jesus saith unto him . the flesh weake . matth. 26. 40 , 41. hee commeth unto the disciples , and findeth them asleepe , and saith unto peter , what , could ye not watch with me one hour ? watch and pray , that yee enter not into temptation ; the spirit indeed is willing , but the flesh is weake . the flame . lord , how calm a check thy sonne uses to a weake offendor ! for finding an offence of infirmity , he chides and excuses it at once ; could yee not watch with mee ? the spirit indeed is willing , but the flesh is weake : o saviour , who can watch with thee ! for thou art such a keeper of israel as neither slumbers nor sleepes ; could yee not watch with mee ? indeed , o my god , wee could not , thou hast the odds of us at watching , thou hast an eye of divinity alwayes open , the eyes of the lord runne to and fro ; we have such clay about us , as incrassates and duls our faculties ; thy clay , o god , is refined and glorified , and is farre more pure and subtle then ours ; yet , o saviour , thou excusest it , the flesh is weak ; and in this hee modestly repeates their neglect , not urging a duty for his owne sake , but their owne advantage ; watch and pray , that ye enter not into temptation : watch , that ye enter nor ; too much notice of neglect or offence done to your selfe , sounds in anothers eare too harshly of a selfe esteeme ; therefore to avoid that , hee wisely makes their owne neglect their danger ; and holds them the looking-glasse so , that their owne reflection may be more then his , that ye enter not into temptation . not on this fashion . mark . 2. 12. and they were all amazed and glorified god , saying . we never saw it on this fashion . discovery . i discover , nothing will sooner ▪ create an amazement and admiration , then an action out of the rode , or high-way of working ; they were all amazed ; and why ? they never saw it on this fashion ; had it been on this fashion , they had not been so amazed : the way to be eminent and famous , is to doe something not on this fashion , to bee something excentrick and incongruous in your attempt : men alwaies turne after him , who turns the wheels of their expectation a new way . in the hinder part of the ship . matth. 12. 47 , 48. and hee was in the hinder part of the ship asleep on a pillow . the flame . my god , thy sonne is not very forward in any place ; here hee was in the hinder part ; every posture of christ is instructive ; now , that hee is in a storme , hee keeps behinde , and will not advance in a time of danger ; let the rash and hasty be in the fore-part , hee stayes in the hinder : neither is this backwardnesse more his wisdome then his vertue ; for this hinder part is but his hierogliphick of humility , and still you shall have him behinde in any place or societie , : it is a duty hee gives in charge , love not the uppermost roomes , and , he that humbleth himselfe shall be exalted . but now , it is strange , that hee should bee asleep in the ship , yet hee sleeps now in allegory ; to bee in a ship , is no more but to goe at the morien of another ; and to bee thus swayed sometimes , is discreet obedience ; in the time of a storme , or dangerous commotion , it is good being asleepe ; that is , as little active as you can , as far from being a party ; when the tyde of others grows violent , it is dangerous sailing with them , it is better ( like thee , o saviour ) to lie still , and bee carried with the motion , then to helpe with your owne ; for then you are the more patient , by how much the lesse agent : to bee asleepe in the ship then , is to take no notice at the storme or combustion , not to comply with it , but wisely to winke at an unavoidable danger or trouble ; yet , if it move or jog you , and will not suffer you to sleepe , get to your pillow however , to a place as soft & secure as you may , and as far retired from any doing as you can , unlesse you have the power and authority to rise up with christ , and rebuke it into a calme . immediately . mark . 5. 2. and when hee was come out of the ship , immediately there met him . discovery . i discover , by that time christ came here , there came one to meet him , immediately there met him ; immediately , hee gave him no time to escape ; christs holy offers and opportunities must be taken , and the more immediately the better ; the closer and neerer you stick to the opportunity , the sooner and surer is christ yours : immediately , then , when christ came out : when hee was come out ; christ hath his times of comming out , that is , of revealing and shewing himselfe to a soule , and then it is good meeting him , and taking him in his early dawnings , and holy discoveries of himselfe to the soule : when hee was come out , immediately there met him ; there should bee a meeting on our parts then , as well as christs , a holy preparation and endeavour is a rising up , a stepping forward , a making towards christ , a meeting him , there met him ; and where did hee meet him , but when hee was come out of the ship ? it is good taking christ at his first landing with you , at his first comming upon your borders or coasts ; when you heare him preached , or when your heart and affections are touched with him , and a little affected with his gospel , then hee is landed on your shore ; your senses and affections are the coasts and borders of your soule , and there take him , and meet him ; immediately there met him . the daughter dead . mark . 5. 35. thy daughter is dead , why troublest thou the master any further ? discovery . i discover , how soon a carnall hope would give over , how soon it despaires , thy daughter is dead , and why troublest thou any further ? as though all were at an end with the daughter , all life , and spirit , and expectation , and importunity : such faint spirits must ever have some principle , some pulse or motion in a businesse to encourage them on : if shee bee dead once , they die too ; such looke not at christ , at his power , at his life and word , but at the daughter that is dead ; they consider not how christ is alive , and how soon he may blow a spirit into her arteries , and a soule into her body , and a sparke into her ashes ; but the coldnesse in the body , and emptinesse in the artery , and incineration in the ashes ; every sleep is to them a death , every obstruction a destruction , every decay a ruine irreparable , every dissolution an annihilation , prayers and holy importunities are vaine troubles , and hopelesse endeavours , and redresse of impossibilities , why troublest thou the master any further ? how soone a weake suggestion stops all the wheels , and retards the businesse , and amazes the proceeding ! how soon they are taken off with any period or clause ! why troublest thou any further ? not any further probability or likelyhood , not any further trouble or endeavour with them : how easily is a carnall reason convinced ! how strong an argument can nature make ! how soon is her word taken , thy daughter is dead ! thy sword into his place . matth. 26. 52. then said jesus , put up againe thy sword into his place . the flame . o my god , even a disciple to thy jesus may draw his weapon in as much hast as another ; his passions may bee as soone unsheathed in defence of his master ; hee is but cold that hath not so much heat as to be angry in jesus cause , nor so much courage as to weare a sword in his behalf ; that is , hath something of power and authority about him : yet jesus bids , put up againe thy sword ; none of his shall have a sword drawn against the sword of authority ; if that be out , his disciple shall have command to put up againe ; a private weapon must not clash against a publick , neither be drawne , or at least appeare : put up thy sword , that is , let there be even no shew of resistance ; and , put it up into his place , not into theirs , not into the place of the magistrate or authority ; sheath it not there , that is not his place , but theirs , the kings , the princes , and governors : it is to bee feared , if the disciples have their swords out , they doe not heare when christ calls to peter , in the name of the rest , put up thy sword againe into his place . pray yonder . matth. 26. 36 , 37. and saith unto the disciples , sit yee here while i goe and pray yonder . and he taketh with him peter , and the two sons of zebedee . discovery . i discover , that jesus teaches a decorum to his disciples at prayer , sit yee here ; hee places them , and orderly , sit yee here : doe not leane here , or use any irreverent gesture , but , sit yee here ; and not while i pray here neither , but , while i pray yonder : thus he wisely distinguishes his duty and theirs ; if they sit here , he will pray yonder ; they must keep a decent distance while he officiates ; they must bee here , and he yonder , not both here . or both yonder ▪ but as though here he had appointed seats for them ▪ and yonder a pew for himselfe ; and , sit yee , while i goe , that is , quiet , settle , compose your thoughts & passions , stay them from wandering and straying ; sit yee , that is , put your selves in a firme posture , use your preparation while i use mine ; sit yee while i goe , that is , my spirit , my soule hath a journey to take , yet , beyond yours ▪ as far as a prayer : sit ye while i go and pray ; and , sit yee while i goe , as though here should bee the congregation , and yonder the minister ; sit ye while i goe , while i move in the services , while i , i your master , and minister , and bishop of your soules ▪ while i goe : and hee goes not alone neither , hee will have his holy assistants and co-adjutors , as a grace and honour to the prayer and service , though they do little ; and they shall not goe after him to this holy businesse neither , but with him , as it were beside him at the holy imployment , and hee taketh with him peter and the two sons of zebedee . the place . matth. 28. 6. come , see the place where the lord lay . the flame . o my god , the very place where jesus hath beene is good and gracefull to look at , come see the place ; the very place hath so much worth in it as will deserve a come and see ; come , it is a good motion and setting forward to religion ; to come where christ hath been , to see the place of him , where he was either preach'd , or taught , or died , or buried : christ hath more places then one ; every soule that hath had christ a day , or a night , or a moneth , or a yeere , that hath had a forme of godlinesse and christianity , hath for that time been the place or tombe where the lord lay , where hee so journed ; and , come and see how empty the place is without him ▪ how unfurnish'd now hee is gone ! and in apostacies or fallings away you may see the place where the lord lay ; for such soules are but his tombes for the time , places where hee dies , where his graces , and vertue , and power perish , and these were places where the lord lay ; for he never stood here , never sate here in these soules ; their godlinesse was never in so firm and stout a posture ; but , he lay , the posture hee was in was a faint , a feeble , a declining , a disable posture . jesus met them . matth. 28. 9. and as they went to tell his disciples , jesus met them . discovery . i discover , they that go upon jesus businesse shall bee sure of his company sooner or later ; if not at their setting forward , yet ere they come to their journies end : as they went jesus met them , them that were seekers and followers of him , them that had a longing and desire after him , he met them ; but it was in their journey , in their going , in their employment about him , as they went : if jesus meet any , it shall bee such as are going and stirring towards him , for then he 'll meet them , save them a labour in their holy pursuit after him ; hee 'll meete them , and by this motion enable them more to go and follow him ; he seldome meets any that stand or sit , but rather meetes with them in a check or rebuke , as with those in the parable , why stand ye here idle ? he saw and glorified . luke 23. 47. now when the centurion saw what was done , he glorified god , saying , certainly this was a righteous man . discovery . i discover , how deliberately the centurion censures , with what caution ; hee first saw what was done , then , certainely , &c. while all was a doing , hee said nothing , he forbore till he saw how the wonder would prove , and then hee said , certainly : the best verdict is that which is given after cleer testimonies ; halfe premisses allow but halfe conclusions ; there can be no saying certainly , till there bee a seeing what is done , and now the centurion saw , he glorified god , saying ; where there is a seeing , there will bee a saying too ; if we open our eyes upon the works of god , wee should open our mouthes too ; wee should say as wel as see , he glorified god , saying : but first there was a seeing , before there was a saying ; our eyes should bee the tapors to light us in our admirations and praises below ; but in wonders above , i will say as certainly , though i never saw ; we walke by faith and not by sight . tell his disciples . mark . 16. 7. but go your way , tell his disciples and peter , that hee goeth before you into galilee . the flame . o my god! thy angel dismisses them , now that jesus is not there ; hee will not suffer them to stay in a place where hee is not , goe your way ; now that jesus is gone , goe you too : there is no staying too long by jesus his toombe : we may be there , that is , wee may die with him , or be buried with him , therefore saies paul , wee are buried with him by baptisme unto his death : but then wee must not linger too long at the grave ; not laying againe ( as the apostle sayes ) the foundation of repentance from dead works , but wee must away after to galilee , let us go on to perfection : and as christ was raised from the dead , so we also should walke in newnesse of life : for , hee goeth before you into galilee ; hee goeth before you , a good incouragement for us to follow after ; it is good having jesus before us , in our eye ; wee shall runne more cheerefully the race that is set before us , while wee may looke at jesus , the authour and finisher of our faith : neither is it enough for us to follow him alone , but wee must take others along with us , tell his disciples ; and if there be any way that jesus goes , any track or path , whether by galilee , or any other way or mystery of godlinesse , wee must call upon others , and take them , tell his disciples that hee goeth before you into galilee ; and if there bee any one in particular , that stands in need of a speciall intimation , tell even him , tell his disciples and peter . stood by the crosse . john 19. 25. now there stood by the crosse of jesus , his mother , and his mothers sister . discovery . i discover , those that have any relation to jesus will be sure to be neere his crosse , yet jesus and the crosse must bee together , or else you shall have none of them there : if the crosse be there and not jesus , you shall neither see mother , nor mothers sister ; those that stand by the crosse when jesus is not there , are some whom their superstition have brought thither , not their religion . now there stood by the crosse ; they passe not by it in a dis-regard , but take it for a thing they may stand by ; that is , they come under the shadow and patronage of it : i see it was enough for these here , the mother , and the mothers sister , to stand by the crosse ; they were crucified in the standing by it ; but for us , we must goe neerer it , be nayled to it , for they that are christs have crucified the flesh , with the affections and lusts . philip , and andrew , and jesus . john 12. 21 , 22. the same came therefore to philip which was of bethsaida of galilee , and desired him , saying , sir , we would see jesus philip commeth and telleth andrew : and againe , andrew and philip told jesus . discovery . i discover here , a desire in the lay and ignorant to see jesus ; saying , sir , wee would see jesus : their course and addresse for it was this , the same came therefore to philip ; the way to know jesus , or his gospel , or graces , is by philip ; if you would see jesus , come to an apostle , to a philip ; the same came therefore to philip ; therefore , even for that cause , for seeing jesus : it is not for us to have jesus in our eares , but our eyes too ; to heare of him , but to see him ; to have a spirituall knowledge of him , that i may know him , ( sayes saint paul ) and the power of his resurrection : and in their addresse to philip for the knowledge of jesus i discover their reverend opinion of an apostle , saying , sir ; an apostle or minister hath so much power about him , as to perswade them into a sir that seek him ; and those that would see jesus , that desire and long after the sight and knowledge of him , will alwayes give a faire respect to philip , even , sir , we would see : thus they come to philip , they step not sawcily to jesus himself , but they make use of philip ; philip must be their expositor , and commentator , and director to jesus ; not like those who step to jesus first , and leave philip and all hee can doe ; they will not bee beholden to the church , they 'll find out jesus themselves : yet i see philip shewes them not jesus at the first , or by himselfe , but he 'll take andrews opinion with him , philip commeth and telleth andrew ; in the businesse of seeing jesus , or any thing of his , it is good having more eies along with us then our owne ; an harmony and consent does well , and andrew may further us ; neither does philip or andrew make any such report of jesus as may stay them from seeing ; no , it were not enough for them to see jesus in philip or andrew , but in himselfe ; they must not rest in authority , neither in philip nor andrew , nor make them their period for seeing , that they may say with the samaritans , now wee beleeve , not because of your saying , but because we have seen him our selves . little of stature . luke 19. 3. and hee sought to see jesus , who hee was , and could not for the prease , because he was little of stature . discovery . i discover , how many things put themselves betwixt us and jesus : though our desire be to see him , yet there will either be a prease to hinder us , a crowd , a constipation of vaine thoughts , and worldly solicitations , which will interpose and eclipse the clearenesse of jesus to us ; hee sought to see jesus , but could not for the prease , or else our owne stature will be a disadvantage in our indeavour and seeking ; hee sought , but could not see , for hee was little of stature ; though our lownesse or dis-proportion may hinder us , yet our soules must have a raising , an elevation to see him ; they must bee a little divined and deified , a little glorified in inchoation ; they must bee taller , and more divinely lofty for jesus ; he was little of stature , and therefore could not ; our statures of nature are but low , but dwarfish , shadowes cast at noone , neither can wee with our inch take measure of his infinitie ; our reason is too short to make a perspective for seeing jesus ; it is but little of stature , grace must advance it higher , and give as much faith as will make a holy perspective ; for , faith is the evidence of things unseene : and this prease will still bee in our way to jesus too , he could not for the prease ; if wee would see jesus , it were good acquitting ourselves of the multitude , and getting cleere of the prease of the world ; for many are thronging about christ , many are called , but few chosen . washed their feet . john 13. 12. after he had washed their feet , and was set down , he said unto them , know yee what i have done unto you ? the flame . o my god , how full of meaning and mystery every action of jesus is ! and , how inquisitive jesus is to give us notice ! know ye what i have done ? and how dull a carnall eye is in discerning ! hee had washed , but not their eyes ; and therefore as yet they saw nothing in it ; hee had washed their feete , but not their head , and therefore as yet they understood as little : he said unto them , know ye ? hee would as it were catechize their ignorance into some knowledge , and warily convey them a resolution in a question , know ye what i have done ? what an excellent syntaxis is here ! christs very washing is grammaticall and instructive ; every thing of christs may affoord us something worth our studying ▪ his very towell hath a lesson in the folds of it , of cleansing and sanctifying ; his water flowes with instruction in the falling and trilling , and drops documents of humility at the feet of his disciples : o saviour ! me thinks thou art dispatching many things here , thou art handling their feet both into vertue and knowledge , as though they should observe , that their feete did the best in thy hands , walk'd evenest , and plainest , and surest , with least error when thou hast the guiding of them : and now thou art washing their feet , thou intimatest a filth and corruption in our parts of practice and conversation , that wee cannot stir in the waies of the world , but something will stick to us , that we shall still need thy water and to well , while we walke here ; and that wee shall never be so clean and pure disciples , but wee shall still have a foot or a toe for washing . they besought him . luke 7. 4 , 5. and when they came to jesus , they besought him , saying , hee was worthy for whom he should doe this . for hee hath loved our nation , and built us a synagogue . discovery . i discover , what an interest and obligation publick favours lay upon those they concerne ! how many here come to jesus in the centurions behalfe ! they came to jesus ; they , even they who had a common interest in the courtesie he did , he loved our nation , and built us a synagogue , and for this love to their nation , they returne him love againe , for , they came to jesus for him ; and for his building a synagogue , they build him a good reputation saying , that hee was worthy ; and why ? because hee loved our nation : if you would gaine a people you must doe something that is popular ; nothing wins a nation so as a nationall favour , and to doe this , you must raise your courtesie a story or two higher then the ordinary heighth ; hee built us a synagogue , you must build something , that is , doe something of eminency , of notice , of duration , that may towre , and may continue above a private favour : you must build , that is , lay things together , reconcile , and cement , and unite ; and such structures of friendship and charity are such synagogues as would be built both in civill and holy societies . the tabernacle . luke 9. 33. peter said unto jesus , master , it is good for us to bee here , let us make three tabernacles , one for 〈…〉 moses and one for elias , not knowing what he said . discovery . i discover , as soone as any thing below pleases us , how soone wee would bee building , providing for residence : peter is but a little advanced and enlightned , and now no place will serve him but here , it is good for us to bee here , here in this mount , here , where we see such a glory , such brightnesse or rayment , but yet in all this , not knowing what hee said : oh the vanity of a carnall sense ! how is peters eye ravish'd with these that appeare , with moses , and elias , and their bright apparition ! he sees their lustre , and must needs make them tabernacles ; it is dangerous to have the glory of the creature too much in your eye , lest you admire it , and advance it too much : let us make three tabernacles , one for thee , one for moses , and one for elias ; how is peter transported , to reckon moses and elias with jesus ! one for thee , and one for moses , and one for elias ; what an errour was this in peter to set up moses and elias tabernacles with jesus , on the same mount and height with him ! to honour a saint or creature with the creator ! yet in all this , not knowing what hee said ; for had hee understood himselfe , sure here would have beene no such building , no such making of tabernacles . hee set his face . luke 9. 51. he stedfastly set his face to goe to jerusalem . discovery . i discover here a firme resolution in jesus ; if hee look towards a place or purpose in earnest , hee goes on for it , and turnes not back on his way ; hee see his face to goe ; his very looks and face shall steere him , and his countenance shall bee set , that his feet may goe the more firmely , hee set his face : those that are unstable in their wayes , have their faces running and stirring , not well set , not stedfastly ; and they that goe back and apostate in their resolutions and purposes , never had their faces stedfastly set : he stedfastly set his face , and whither , but for jerusalem , a place hee was to suffer and die at ? in necessities and occasions which we cannot avoide , it is good to set our face , and stedfastly to conforme and confirme our resolutions : never a martyr nor holy saint in their suffering , or way to the heavenly jerusalem , but they had this holy feat of setting their face , and stedfastly to go ; for no man looking back is fit for the kingdome . the loaves . john 6. 26. yee seek me , not because ye saw the miracles , but because ye did eat of the loaves . the flame . o my god! it is not enough to seeke christ , to take paines after him ▪ but to consider our ends and de●●res ; wee may seek him , and yee not seeke him ; even in our bu●●est inquisition , ye seek me not , sayes christ here to those that even then iought him ; yee seek mee , and seek mee not as yee ought , not because , but because : if it be a temporall want sends us after him ; wee seeke him not because , but because of that supply , because yee did eat of the loaves ; the loaves is the dole wee follow him for , therefore in all adherences and addressings to him , see that there bee no loaves in the way , see that it be not his provision more then himselfe ; yet , lord , now let me follow thee for thy loaves , and not because of thy miracles , for thou art now more prodigall of thy bread then thy wonders , and more to be sought for in it then them , thy bread is thy body now : lord , let us alwaies finde these loaves on thy table , and then wee will seeke thee , not because of thy miracles , but because wee eate of thy loaves ; not of thy miracles in the loaves , for thou art not in thy bread by any miracle of transubstantiation , but signification and sacramentall relation : i am the bread of life which came downe from heaven ; and thus wee will seeke thee not because , but because ; not because of any miracle , but because we eat of thy loaves ; yet if these loaves were not kneaded up with any spirituall leaven , if there were no sacrament here , it were good seeking thee , though but because of these loaves ; thou canst winne us with thy earthly fare to the heavenly , with thy temporall to thy spirituall ; thou canst bair thy trap of christianity with a loafe , and catch us by the soules at such a time of releefe . whom say the people . luke 9. 18. and he asked them , saying , whom say the people that i am ? discovery . i discover that jesus desires to heare from his disciples the censures and opinions of others ; he asked them , whom say the people ? he askes them of the people , he speakes to the multitude through a few , as one that looks on a large object through a small lattice or casement : you may often take a measure of the peoples opinions better by anothers line then your own ; he asked them , them that were often abroad and conversant , he asked them , whom say the people that i am ? if you would heare your owne report , lay your eare to their mouth , theirs , who are your creatures and disciples , or intelligencers : reports and censures are the best heard ; as imagery is seene , at a distance ; whom say the people ; it is not the say or voyce of a few that should move us , but what say the people ? or whom say the people ? their censure would be sought and enquired after ; it is good hearing what we are as well to others as our selves ; the multitude are such a chrystall as wee may dresse our conversation and actions by , whom say the people that i am ? not what or whom are any of the people , not what is this man or that ; such enquirie is over our owne threshold , and out of our owne doores , and is very curious and impertinent , christs is more domestick and homeward , whom say the people that i am ? some say elias . luke 9. 19. they answering , said , john the baptist : but some say , elias : others say , that one of the old prophets is risen againe . discovery . i discover how diverse are the opinions that waite upon any famous or publike partie ; some say john , some elias : like an optick glasse held before the sunne , whose beames by shooting in make many various colours , they that sunne and ayre their good parts abroad , shall alwayes be thus variegated , and parti-coloured by opinions and censures , which strike upon them ▪ a john , and an elias , and an old prophet . what a retraction in opinions here ! how diverse is the medium or judgement which people look thorough ! how broken the forme and figure appeares into one and another , into a john , or elias ; in one opinion or a few perhaps he is onely a john , onely an elias , or onely a christ ; as in one intire chrystall , there is but one face or whole proportion : but if this one be shivered , how many appeares ! if it be some say , or others say , then the glasse is shivered , the people are broken and in parts , the refractions are as diverse as themselves , then a john baptist , or elias , or an old prophet ; yet is not christ put by his doings , by the sayings of any ; though some say , and others say , he keepes himself christ still ; they cannot talke him either from himselfe or businesse ; neither by saying he is this or that can they say him into an elias , or john baptist , or an old prophet : it is no matter how many and diverse the opinions be about us , so we continue one and the same ; if christ be christ , it is no matter who say hee is either john or elias . forbid him not . mark 9. 38 , 39. master , we saw one casting out divels in thy name , and wee forbad him , because he followeth not with us , and jesus said , forbid him not . the flame . o god , this is the errour of thy disciples judgement : they forbid , whom thy christ allowes : how soone had thy disciples set up their consistorie , and dispatched their inhibitions , wee forbad him ! one would thinke hee might very well have gone for a disciple , so long as hee was in christs name , and wore his cognisance , but we forbad him ; wee to whom thou gave apostleship & power ; we at whose girdle thou tied the keyes , wee forbad , and why ? because he followed not with us , with us ; they must have him , with themselves as well as christ , and then all 's well ; had he followed christ and followed with them , they had not forbad him ▪ but , he followed not with us : out errour is , we still put in for a share with jesus , wee must be followed in something as well as christ ; every one of us , say as ▪ saint paul , be yee followers of me , &c. we have either some opinion , or some doctrine , or something we would have followed as well as christ : he followed not with us , that is , in our company , in our faction , that way that we followed christ , therefore wee forbad him : but christ saies forbid him not , for he that is not against us is with us , not against us in any fundament all truth , or principle , is with us in the maine : he that is ours in the roote , may be allowed his owne in a leafe or circumstance : therefore , forbid him not , no , christ had not need go lesse in any , the harvest is great , and what then ? notwithstanding every way , whether in pretence or in truth , christ is preached . phil. 1. 18. as john also . luke 11 , 1. one of his disciples said unto him , lord teach us to pray , as john also taught his disciples . discovery . i discover that even the disciples stood need of a document for prayer , lord teach us ; though god gave them free and full graces , which could be fluent and largely dis-sheve●●● in devotions , yet , lord teach us ; one would thinke god had taught them sufficiently in joyning his spirit with theirs , his grace to their nature , his holy affections to theirs , yet , lord teach us : wee must have another , a second rule , and modell for our devotions ; the spirit , though of a disciple , may be too devoutly licentious and too holy a libertine and out-law , unlesse there be a law , a rule to straiten it ; the girdle of a liturgie does well , to buckle in our holy passions and affections , which would bee a little too fluent and scatter'd in themselves : it is good going to god , as saint paul went to jerusalem , behold i go bound in spirit , therefore lord teach us , that is , let us have a forme of prayer ; this is no new request , no teach us as john also taught ; there have beene still some teaching , some formes of prayer both before christ , and now should be after him too ; john was at this ere christ came , john was teaching , and dispersing copies and formes to his disciples ; as john also taught his disciples . your lights burning . luke 12. 35. let your loynes bee girded , and your lights burning . discovery . i discover there must bee a holy girding and trussing up for heaven , let your loynes be girded ; if any affection or passion hang loose about you , let those that have most of the loine in them , that is , those that are most carnall and fleshly , gird them up ; let your loynes be girded , that is , close and strait bound and gathered to you , let them be girded ; they may bee tied or slackly and loosely pinn'd up , that is , your affections may pretend well , be good and morall , or sleightly religious for a time ; but when they are so slenderly tied , they may soone fall loose about you againe , let them be girded ▪ and no more ; and yet not too strait neither , lest they crist and gird into christian stoicisme , or too much austerity : and let your lights be burning too ; the light of reason , and that of grace , and that of nature , or what other tapour your god hath lighted you up ; let them be burning , that is , full of heat and light ; not onely shining , but burning , that is , not onely in shew and profession , but burning , sparkling with true heat ; not casting any false flames , but true spirituall fire ; burning , that is , dispensing as well a vigour and influence upon others as your selfe , that you may kindle your neighbours fuell and set his holy affections on fire too , let your lights be burning . followed a farre off . matth. 26. 58. but peter followed him a farre off . discovery . i discover that christ hath still some in a society that will follow , but peter followed : peter will not give over , hee will go how ever the world go ; yet though peter bee the onely disciple that followes him the danger and miserie of the season takes him much off in his following ; for , though he followed , yet he followed but a farre off , and this pace and distance a farre off keepes him from a totall declination and forsaking : let us keepe us following then however ; though we follow but a far off , yet let us walk in sight of jesus , that our eye lose him not quite , neither the world and affaires of it interpose themselves fully , and eclipse all : but peter followed , and , at this time of suffering , peter before all the rest ; this was in presage and omen , because hee was to follow him in the like suffering ; and hee followed a farre off , which falling so farre behinde , was a preamble to a further distance , even that of deniall . drie places . matth. 11. 24. when the uncleane spirit is gone out of a man , hee walketh through drie places , seeking rest , and finding none , he saith i will returne unto my house whence i came out . discovery . i discover the diveil will not alwayes bee tempting , and suggesting , and working , but he will have his times of going out ; when the uncleane spirit is gone out ; there is no man but he shall have his vacation as well as terme-time , and that time shall be a season of cleanliness and morall neatness with him ; when the uncleane spirit is gone out : hee that kept the roomes of the soule sluttish and foule is gone out , hath quit the place , and now his progresse is restlesse and unquiet , for being gone out , he walketh ; ●●i● he is busie seeking new house-roome , new lodgings , but the places are not for him , they are too drie ; therefore he walkes through , hee makes no stay nor residence , and why ? the places or soules are drie ; drie , that is enflamed , and heared with grace and holy affections ; as the hart thirsteth after the water brookes , so thirsteth the soule after thee , o god : the places are thirstie and adust , and scorch'd with heat and pierie ; and these are too drie for him , they must have more of the f●nne and carnall quag-mire , if hee stay or take up his inne , else he walkes through ; through , indeed , for they will not let him rest , nor hover , nor retard with a temptation , seeking rest but findes none ; the graces in the place where he walkes are busie to dispatch and expell him , so that he walkes through , and then back to those soules againe that were his ; i will returne to my house , saies he ; my house , those that give themselves more freely to his suggestions , and uncleane inspirations are his indeed , he hath more interest and ingagement there ; my house , for hee takes up and furnishes their roomes , their hearts and thoughts , with lusts and iniquiries , which are the onely furniture and stuste hee brings . jesus before them . mark . 10. 32. and they were in the way going up to jerusalem , and jesus went before them , and they were amazed , and as they followed , they were afraid . discovery . i discover 't is good being in the way to jerusalem , and they were in the way ; so long as wee are in the way , we are all upon the ascent and going up , as they were in the way going up ; so long as we are in the way , every step we take is nearer heaven then other : these in the way here were going up to jerusalem ; the jerusalem wee go to is above too , situated on high , and everie pace thither should bee loftier and more advancing then other ; set your affections on things above , colos. 3. 2. and these that are in this way to jerusalem , they shall bee sure of jesus before them , for , our high priest is passed into heaven , even jesus the sonne of god , hebr. 4. 14. it is safe going there where jesus is gone before , and wee may trace him indeed by his bloud into heaven ; besides he scatter'd such graces and vertues as he went , that the way is become more pleasant and easie : this it is then to have jesus , as they had him here , before ; but it is dangerous putting forward before jesus ; they that would be at heaven at once , in a rapture , and would take post and spurre away in a good motion , would bee at jerusalem before jesus ; for his pace wee know was soft , and grave , and serious , and continued ; he rid thither on an asse , and then his haste could not bee great : yet though we take jesus here , as these tooke him before , yet we shall be amazed and afraid , as we follow after ; and they were amazed , and as they followed they were afraid ; there are many things which come in our way as wee are following jesus , many things to amaze us , the eternall generation , the word was with god , &c. the incarnation , the power of the highest shall over-shadow thee ; these and other divine mysteries will amaze us , and then the afflictions , and tribulations , and sufferings in the way after him will make us afraid , for we must be crucified to the world , and the world to us ; and we must forsake our selves , and take up our crosse and follow him . a judge and a divider luke 12. 14. and he said unto him , man , who made me a judge , or divider over you ? the flame . o my god! how thy son declines secular judicature and imployment ; man , who made me a judge ? and thus with a question hee declines from himselfe a thing in question , who made me a judge , or a divider over you ? none had more reason to judge , one would thinke , for men , then hee that made man● and was both god and man , and shall keepe the last session , and bee the great commissioner for god almighty ; hee that shall have his tribunall , and so many apostles or sacred justices of peace beside him ; yet , man , who hath made me a judge ? one would thinke he that had made him god and man , would allow him to be judge over men , to keepe an assise , where ere hee come , for all controversies and divisions ; yet , who hath made me a divider ? indeed , o saviour , thou art no divider , but a reconciler , and compounder ; thou knit'st together heaven & earth , when they parted ; thou tiedst god and man on one knot , and a surer then before , in thy holy hypostasis and reconciliation ; they do ill then to make thee a divider , though it be onely in some temporall difference , for thou disclaims that too ; thou wilt not set up a session and civill tribunall so neere to thy consistorie ; thou wert god for another court , thou hast appointed other gods for these , princes , and judges , and magistrates , i have said yee are gods ; yee , for such businesse ; i , for more holy employment , for the law was given by moses , but grace and truth came by jesus christ . john 1. 17. the greatest the least . mark 9. 34. for , by the way they had disputed among themselves who should be greatest . discovery . for , by the way , &c. and i discover they were quite by the way now ; who should bee greatest ? this is no way for a disciple of christ , to dispute for primacie , the kings of the nations exercise dominion ; who shall be greatest then , is a question for them , for their ambitions , for their dominations ; but the disciples honour is like their profession , is quite crosse to theirs , to be least with them is to be greatest ; who shall be least then ? humility and lowlinesse are the spirituall honours and greatnesse , and every such declination is an apostles advancement and greatnesse ; yet there is an honour too for a disciple and a double honour , saies the apostle ; there is a lordship and mastership too , the very spirits were subject unto them , and their power in the keyes , is a power over every spirit too , whose sins ye retein they are reteined , &c. and here must needs be a greatnesse which hath influence so farre as to the soules and spirits ; and there is another greatnesse too , of title and compellation , some apostles , some evangelists , and some doctors , &c. some overseers , looke to the flock over which the holy ghost hath made you overseers ; and some angels of the church , to the angel of the church in pergama , and to the angel of the church in sardis : and paul invests and inables timothy thus , these things command and teach ; a disciple may command then as well as teach , may bee as well imperative as indicative . whose shooe-latchet . john 1. 27. whose shooes latchet i am not worthy to un-loose . discovery . i discover , that christs shooe was his gospel , therefore saies he , over edom will i cast out my shooe ; and this shooe , the gospel , is fit for his feete ; and the lowest part of him , his humanity is his feete , for with that his god-head stood and walk'd upon earth , and therefore happie was that sinner that could kisse his feete , and wipe them with her haires , and wash them with her teares , when his shooes , his gospel , was on . and now how beautifull are the feete of him that brings glad-tidings ! for upon these was his gospel drawne , that holy shooe , which was onely made for his last ; no other can fit it , but him , but his graces and mysteries ; and yet these shooes have a latchet , the holy language , and parables , and phrases tie on , and fasten these shooes ; and these latchets are only for prophets , and apostles , and ministers to un-loose ; every rude hand and un-hollowed finger must not touch these latchets , nor these shooes : i am not worthy , saies john ; if john was not worthy , nor good enough for this service of unloosing , and interpreting , and expounding , what are we ? to preach or teach , is no more but to un-loose a latchet of the shooe , the gospel , to un-loose ; it is an un-loosing then , an untying the knot : there must be no breaking , nor cutting , no violent pulling off of the shooe , that is , no giddy , no hastie , no inconsiderate expounding , but an unloosing the latchet , a carefull , and sober , and gentle hand must be used , such a hand as will un-loose . he saith unto him . john 1. 41. he first findeth his owne brother simon , and saith unto him , we have found the messias . the flame . o my god , how carefull are thy disciples ! how busie to communicate and informe ! he findeth his brother , and saith unto him : this is christian industrie to seeke our brothren till we finde them , he findeth his brother ; if our brother be out of the way of christianity , and in any by-way , or any darke way , or way of ignorance , let us finde him out , he findeth his brother ; and finding him , it is not enough to see him , or passe by him , but we must tell him if we see more , or know more then hee , or if wee have found more , he saith unto him , we have found the messiah ; as soone here as hee found him , he tels him they had found the messiah ; if we finde the messiah or any thing of the messiahs , any grace or mystery revealed , let us say , wee have found , for it is not enough to finde , but to say , wee have found , to publish and reveale it to another . the woman that had found her groat , called in all about her , and told them ; and he that had found his sheep , and his sonne , rejoyce with mee , saies he . scire tuum nihil est , nisi te scire hoc sciat alter . those men . john 6. 14. then those men , when they had seene the miracle that jesus did , said , this is of a truth that prophet . discovery . i discover how soone any thing of wonder strikes the true beleevers into devotion , and protestation ; when they had seene the miracle , they said , this is of a truth that prophet ; when they had seene , they said : wee must have a sight before wee will say any thing ; and of a truth , before wee will affirme any thing , or avouch any thing . our eyes are the only sense of credit and employment with us , and they must be spoken to first , when they had seene the miracle , our saviour bespeakes their sight , and that will soone make report of it to their judgement and affections , and winne him a partie soone in a soule ; if he get but the eyes to consent , the other parts will be easily perswaded , when they had seene the miracle , they said : and then the parties that see are observable , if they bee as they were here , those men , there is more hopes ; those men when they had seene : now those men were people of meane ranke and fashion , and when they had seene , they said , this is that prophet ; but the richer , and greater ; and wiser men , the pharisees and scribes , they saw the signes and miracles , but no better for the fight , they said not this is that prophet , but he is a samaritane , and hath a divell . willingly received him . john 6. 21. then they willingly received him into the ship , and immediatly the ship was at the land whither they went . discovery . i discover that having jesus , wee have our desires , and with dispatch too ; for , having received him , the ship was immediately at the land whither they went ; immediately , without any crosse winde or wave of impediment ; if we be then embarqued upon the sea , that is , engaged or tossed in any worldly affaire or trouble , let us make all haste we can to receive jesus , and we shall be at land immediately ; and the ship was immediately at the land : yet many receive jesus into their ship or fraile barque of their souls , and meete with many a high sea and rough storme , which keep them from whither they would go , but then they receive him not as these ; here , they willingly received him : there must bee a willing receiving , a free-hearted open receiving ; neither must we receive him so much for our selves , and our present redresse and successe , as for himselfe ; many receive him , and willingly too , but their owne need , and extremity , or desire prompts them , and then they receive not him , him as pure christ , as only redeemer , but him as a present fautour , or deliverer ; and such willingnesse may bee rather a remora , and retard then facilitate . to make him a king . john 6. 15. when jesus therefore perceived that they would come and take him by force to make him a king , he departed againe &c. the flame . o my god , wilt thou accept of no crownes here below ? no scepters ? indeed their crownes are but of thornes here , and their scepters of reeds : how many wounds do these crownes make ! who ever wore an empire or kingdome about his temples , and complain'd not of the scratching , and tearing , and rending , and bleeding ? and cried not out with the shunamite , my head my head ? such , o lord , are the troubles and distractions of state : who ever held a scepter and complain'd not of the weaknesse ? how like a reed it would shake at every winde and aire of trouble or commotion ? and therefore did'st thou depart when they came and would make the a king ; or else wert thou so low and humble , that thou would'st not suffer thy head nor thy hand to be guilt with soverainty ? was this thy exinanition ? o my god , give the same humility to thine , that as thou wert god , and came downinto man ; wert lord of all , and took upon thee the forme of a servant ; so we may make it our highest pinacle to bee lowest , our throne to bee on a foot-stoole , our greatest honour to bee serviceable to others ; for i am among you as he that serveth , and that all may know they are but men within , in their composition and principles , and onely endorsed with the superscription of gods , i have said yee are gods , but yee shall die like men ; and that all may know their kingdome is not altogether of this world . a kingdome divided . matth. 12. 25. every kingdome divided against it selfe is brought to desolation . discovery . i discover , that division is the way to desolation : divide and rule then is no aphorisme here ; discord does well in any musick , but the musick of soveraignty : whatsoever the kingdome then or empire bee that wee have , let us keepe it from being divided : nothing spoiles our kingdome of nature so much as factious humours , and distempers , and bruisings , and breakings ; for these set up unwholsome stares , and infect , and corrupt the good provinces and shires of our flesh and bloud ; and by this wee are soone brought to desolution : or , if our kingdome be a kingdome of grace that wee have , let us keepe it from being divided ; nothings brings this kingdome to desolation sooner then a law in the members warring against the law of the minde ; for in every kingdome there should bee a continuity , and concatenation , and consolidation , and where the kingdome is divided , there must needs be a dissolution and parting of the parts continued , and a breaking and rupture of the links , the lawes , and firme combination ; and now all is divided , and there are so many flawes and chinkes , that any thing may flow in : division is the leekes of the kingdome , and where these are open , there may soon spring in a tide which may drowne all . nation against nation . mark . 13. 8. for nation shall rise against nation , and kingdome against kingdome , and there shall bee earthquakes in divers places . the flame . lord , what combustion ! what commotion is here ! nation against nation , and kingdome against kingdome ; spokest thou this onely to judea and jerusalem , or hath not thy speech a latitude and influence into our times ? are not our nations within the territories of this nation ? are not our kingdomes within the liberties of this kingdome here ? nation against nation and kingdome against kingdome ? even now , thy words were a kingdome against it selfe , and now it is one kingdmoe a gainst another : lord , now i see thy word fulfilled , i am not come to send peace , but the sword ; but how does this suit with thee the god of peace ? peace was sung at thy nativity , on earth peace ; and peace was thy onely blessing , peace be unto you ; from whence then , o my god , is this war ? is it not enough that wee have warre in our selves , and fight against principalities and powers , and spirituall wickednesse , but we must call new forces , and set up new standards , and above our sheild of faith and helmet of salvation , and brest-plate of righteousnesse put on other armour ; must it be nation against nation , and kingdome against kingdome ? o thou that art the god of peace , from whence is this nation against nation and kingdome against kingdome ? from whence come these warres and fightings ? come they not hence , even of your lusts ? jam. 4. 1. your lusts and desires are inordinate , irregular , and exorbitant , and they cause these earth-quakes in divers places ; our feares and tremblings are these earth-quakes , when not onely the earth wee tread on shakes , but the earth we are . our opinions , and waverings , and giddie motions are the cause of these quakings , for , we are tossed to and fro with every winde of doctrine : we , our earth , our selves do shake with a winde and vapour of faction , and sedition , that is got into our veines and arteryes , but the foundation of god standeth sure , 2 tim. 2. 19. and , o god , fixe us and settle us upon thy foundation , and give our nations and kingdomes peace , thou that made peace through the blood of thy crosse , and let the peace of god rule in our hearts , that we may pray for the peace of jerusalem . finis . notes, typically marginal, from the original text notes for div a11378e-860 cant. 5. the messias of the christians and the jewes held forth in a discourse between a christian, and a iew obstinately adhering to his strange opinions, & the forced interpretations of scripture, wherein christ the true savior of the whole world is described from the prophets and likewise that false and counterfeited messias of the jewes, who in vaine is expected by that nation to this very day, is discovered / written first in hebrew, but now rendered into english by paul isaiah, a jew born, but now a converted and baptized christian. münster, sebastian, 1489-1552. this text is an enriched version of the tcp digital transcription a51572 of text r42183 in the english short title catalog (wing m3039a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 180 kb of xml-encoded text transcribed from 129 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a51572 wing m3039a estc r42183 24125658 ocm 24125658 109666 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a51572) transcribed from: (early english books online ; image set 109666) images scanned from microfilm: (early english books, 1641-1700 ; 1707:17) the messias of the christians and the jewes held forth in a discourse between a christian, and a iew obstinately adhering to his strange opinions, & the forced interpretations of scripture, wherein christ the true savior of the whole world is described from the prophets and likewise that false and counterfeited messias of the jewes, who in vaine is expected by that nation to this very day, is discovered / written first in hebrew, but now rendered into english by paul isaiah, a jew born, but now a converted and baptized christian. münster, sebastian, 1489-1552. eliazar bar-isajah. [16], 240 p. printed by william hunt, london : 1655. attributed to sebastian münster by wing and nuc pre-1956 imprints. reproduction of original in the university of illinois (urbana-champaign campus). library. eng jesus christ -messiahship. messiah -prophecies. messiah -judaism. a51572 r42183 (wing m3039a). civilwar no the messias of the christians, and the jewes; held forth in a discourse, between a christian, and a iew obstinately adhering to his strange münster, sebastian 1655 33703 17 0 0 0 0 0 5 b the rate of 5 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2002-01 tcp assigned for keying and markup 2002-02 spi global keyed and coded from proquest page images 2002-03 tcp staff (oxford) sampled and proofread 2002-03 judith siefring text and markup reviewed and edited 2002-04 pfs batch review (qc) and xml conversion the messias of the christians , and the iewes ; held forth in a discourse , between a christian , and a iew obstinately adhering to his strange opinions , & the forced interpretations of scripture . wherein , christ the true savior of the whole world , is described from the prophets , and likewise that false and counterfeited messias of the jewes , who in vaine is expected by that nation to this very day , is discovered . written first in hebréw , but now rendered into english by paul isaiah , a jew born , but now a converted and baptized christian . psal. 78.37 . for their heart was not right with him , neither were they stedfast in his covenant . psal. 119.80 . let my heart be sound in thy statutes , that i be not ashamed . london , printed by william hunt , 1655. to the reverend and learned mr richard parr , minister of the gospell at camberwell . paul isaiah , a converted jew , wisheth all happinesse of body and soule , both in this life and the next , through christ jesus our lord . reverend sir , the many favours which i have received from you , as to the refreshing of body , with the outward things of this life , and to the comforting of my soul , with your most christian instructions , and spirituall consolations , have emboldened me thus to returne you my thanks , and to make publick testimony unto the world , how much i am obliged to you ; and i hope i shall not doe injury to your goodnesse , by openly publishing my gratitude , as also by craving your further countenance towards me and my poor endeavours , that this discourse between a christian and a jew , written by the greatly learned sebastian munster , may goe abroad under your name . the discourse was first written by him in the hebrew tongue wch is a language , wherein i know you had rather read it , then in my englsh. but since my dear and blessed savior , has been gratiously pleased to cal me into his vineyard , i have resolved by his grace , not to be idle in it , but shall most gladly set my selfe to any worke , whereby i may advantage the christian cause , though it bee but by knocking a pinne into the building , or by bringing a little goats haire to furnish the ark . they that could not offer a lamb , were accepted if they brought only a pigeon . and i read in the holy gospell , where christ commended the widow that gave into the treasury , but two mites . and as for my selfe , i hope i shal not be rejected , though my present worke bee onely a translation ; wherein yet i would be very gladly emploied , might i be so happy , as to be acquainted by your learned selfe or some others , with what books are written in hebrew , which would bee most usefull in the christian church , by being translated into english . for as in former times the gibeonites lived among my countrie men the jewes , as hewers of wood , and drawers of water ; so i that am a jew by birth , though now by god's grace a christian , doe desire to live and be serviceable to the christian church , though it bee by performing the meanest offices , since king david himself thought it would no way disparage him , to be a dore-keeper in god's house . the lord of his great mercie preserve the whole church , and add dailie unto it ( even from among my native countrie men , the jewes ) such as shall bee saved ; which is the dailie praier of him who honours you , and begs your favourable interpretation of this his presumption . reverend sir , your most bounden poor servant in christ jesus , paul isaiah . to the christian reader . christian reader , and ( blessed bee the father of our lord iesus christ , who hath made that consanguinity between us , through the bloud of his sonne ) that i can now say , my deare christian brother ; after that it had pleased god , who separated mee from my mothers womb , and called me by his grace , to reveale his sonne in me , that i might obey that gospell , which once i disobeyed ; and that i began an openly to make profession of the christian faith , i met with continuall opposition from those of my countrymen , who have yet their minds blinded , and the vaile remaining upon their hearts untaken away ; having experimentally found the words of our saviour true , if any man will come after me , let him deny himselfe , and take up his crosse , and follow mee , st mat. 16.24 . while i lived among my countrymen , the iewes , and did communicate with them in the iewish religion , it was my great sinne and unhappinesse ( as it was likewise theirs ) to be eager against the truth of the gospell . and though wee daily read the prophets , in the reading whereof , i have learned this excellent lesson , since i became a christian , viz. that we do then understand the prophets aright , when we find christ in them . but when i read them formerly in the synagogues , there was such a thick mist before our eies , and our fore-fathers wooll had so stopt our eares , that wee would neither see nor heare any thing concerning christ ; much lesse would wee endure to heare that any of the holy prophets had prophecied against us , as such who rejected the true messias , & ( in him ) our salvation . so that we might be truly compared to a blind man , holding a looking glasse before him ; wherein , though the blinde man cannot see his owne face , yet the standers by can easily discerne whose face it is , which is represented in the glasse . and here i could wish , it were no more with my country men , than a mist before their eies , and wooll in their eares ; but there is likewise a stone , a flint stone in their hearts ; which if the christian magistrates among whom they live , did not keep a strict watch over them , would soon be in their hands , to stone christ to death , were he againe in their reach , and likewise to stone all such who professe his name , and expect salvation in his blood . and though perhaps there may not be now in england , any great numbers of professed iewes ( some to my owne knowledge there are , who have their synagogues , and there exercise iudaisme ) yet , they who live here , as often as they are bound to use their office of prayer ( which is twice a day ) so often are they bound to blaspheme christ , and to curse him , and all true christians which beleeve in him . to make evident proof whereof , i have now by mee , the very forms of prayer in hebrew , which are injoined them to make use of : and which i should have translated into english , but that i suppose such horrid blasphemies will doe best being concealed in a language that is here knowne only to the learned , then if they should bee made common by being translated for every vulgar eye . meane while , i have here adventured to bee a translator of a safer worke , and upon better termes . it is a discourse , as thou seest , between a iew and a christian , written at first in hebrew by a greatly learned author , the learned munster , who was himselfe a translator , but of the best worke in the world , the holy bible . in this discourse thou wilt meet with many strange fancies and conceits of my country men , the iewes , concerning that messiah of theirs , whose comming they still expect , and expect that when hee comes , hee should have wife and children ( see page 191 ) and that he should have a sonne to succeed after him in the kingdome page 195. and that themselves should then swim in an ocean of sensuall delights . for the paradise which they look for then , is only of a tempora●● messias purchasing , and for carnall disciples to injoy . and to say truth , these carnall iewes ( who are such as the iew in this discourse ) have very large soules , as being capable of two canaans ( could they get them ) and thinking they can never flow in milke and honey enough . but the answers which the other speaker in this dialogue , to wit , the christian , gives to the absurd conceites of his obstinate opposer , and especially towards the latter end of this book , in the solid close ( page 225 ) scourging the iewes with a rod of their owne making , stabbing them with their own sword , and cutting their stiffe necks with the rasor of the gospell . i hope these answers will render this discourse not only delightfull , but beneficiall unto the reader , and not altogether uprofitable to the translator , who though he be poor , as to the outward blessings of this life , yet he blesseth god that has made him rich through his sonne , in the promises of the next . and however , that he may not eate the bread of idlenesse , or live like a drone in the hive of christs church ; he here hūbly desires the christian reader to take notice , that hee is ready to offer himselfe willing for any honest imploiment , whereby he may preserve himselfe and family , from scandalous want ; but especially whereby i may be an instrument ( though never so mean an one ) to do service to the church of christ , by putting my shoulders under to beare his crosse . i will keep thee no longer from entring into the house , then while at the threshold of it , i have begged thy prayers for the conversion of the iewes , and that my country men may be brought into that light of the gospell , which by gods blessings , i my selfe doe now enjoy , who am thine in our saviour christ iesus , p. i. a disputation of a christian with an obstinate iew . christian . is that man who comes to meet me a iew ? truly his face & forme shew him to be a man . i know what to doe , i will salute him in hebrew , and i shall easily know whether he be a iew or not . if he be a iew , he will answer in hebrew , but if he be not a iew , he will hold his peace , not knowing what i say . god save you , o iew . iew . and god save you ; how know you me to be a iew , that you speake so in hebrew with me ? art thou a iew and one of our people ? christian . i am not a iew , neither of thy people , neither am i acquainted with you ; but from the form of your face , i knew you to be a iew : for you iewes have a peculiar colour of face , different from the form and figure of other men ; which thing hath often fill'd me with admiration , for you are black and uncomely , and not white as other men . iew . it is a wonder , if wee be uncomely , why you christians doe so love our women , and they seem to you more beautifull then your owne . christian . your women indeed are more comely than your men , but you seduce them most corruptly . iew . nay , seeing we are the elect people of god , and his inheritance , we are more comely than all the nations of the earth ; as it is written in daniel , that the countenances of the iewish children appeared fairer and fatter in flesh then all the other childrens . and iosephus the historian hath written , that pompey did admire , and said , blessed is that nation in which so faire young men are found ; you see our people by the testimony of scripture , are of an excellent beauty , and not uncomely as you affirme , which may be proved to you by the very fruits ; for there are many fruits which in the blossome are white , and when they come to maturity , grow black : such are damsins and sloes : but they that appear red in the blossome , when they grow ripe , become white , as apples and peaches , and let these be spoken for example sake . the isralites who are free from menstruous blood , have not in their originall any drop of rednesse ; but the gentiles , who doe not dread that uncleanness , nor abstaine from women in the time when they ought to abstaine , they in their originall contract a certaine rednesse , and for that cause their fruit , namely their children , are white . moreover the unchast gentiles in the day time doe generate , and doe behold images and beautifull shapes , and beget sons like them , such as we read was done by iacob , in genesis , where it is said , and the sheep conceived when they came to drinke , &c. gen. 30. 39. christian . your arguments doe not wel answer the proposed businesse ; for isaac being an upright man , just , and fearing god , and departing from evill , begat his first born son , read gen. 25. 25. and not white ; also david the sonne of iesse was ruddie , having beautifull eies , 1 sam. 16.12 . and whereas you adde , that you are more comely than any people , that is proved false in our time , forasmuch as not one amongst a thousand is found in the nation , who is of a comely countenance ; the reason whereof know , is this , because you no longer are gods inheritance , and beloved people , but rather yee are an abomination in his eies , and a stink in his nostrils , wherefore he hath left you , so that you goe wandring up and down as sheep which are without a pastor , and have no certaine dwelling in any place . iew . i see you manage your businesse with reproaches and rebukes , as you were wont commonly to do with us . have you not read what isaias wrote concerning us ? isa. 52. 14. namely , his form is estranged from men , and his countenance unlike the sons of men . we are unlike men by reason of our many tribulations and injuries which wee suffer by the gentiles , amongst whom we are disperst . christian . you have not yet told me , why the women amongst you are more beautifull than the men , and are not so easily known as the men . iew . because you christians doe not so much reproach them , as the men ; moreover wee adorne them with excellent apparell , that they may find favour in your eies , and we by them obtaine what we desire , and it may bee well with us by reason of them , and our soules may live for their sakes among the gentiles ; as it is written , and they intreated abraham well for sarahs sake , because she was a woman of a comely countenance , gen. 12. 16. but i am ashamed to speake with thee in publick , in the sight of those that passe by and repasse . if you please come with mee into my chamber , and there we will speake together more concerning these things . christian . goe and i will follow you ; for i have many things in my heart to speak to you , and now for a long time i have not entred the house of any iew . what doth that white circle signifie , which i see written on the wals , round about the chamber , having this inscription ? tarry without thou lilith . iew . we by this circle drive away the devill , lest he enter and hurt the infant newly borne , for our rabbies say , that lilith is a certaine ghost , having the shape of an abortive , born of an impure birth , saving that he hath wings . christian . thou tellest me strange things , but goe on and tell me what more your masters write concerning this thing . iew . i will . know therefore that our wise men judge thus ; that adam the first parent begat devils , spirits , and ghosts , and you shall be constrained to bee of their opinion , forasmuch as we finde not those creatures in the number of the other workes of creation ; but many of these have a bodie and a soule , they are multiplied and die as other men , and againe there are many spirits which are created without a body , and of these it is said ; which the lord created that hee might make , which were not yet made but created ; such were those devils whose soules hee had created , but did not make their bodies , because the sabbath was at hand , and the lord was forc'd to rest from all his works , which hee had created that hee might make ; but those which are created with a body and a soule , as men proceeded from him , then came lilith to adam , hee not knowing , for he had not a body by which hee might bee knowne , and did preserve his seed from him . but adam was created from the beginning , and devils , and spirits , and ghosts , proceeded from him , which we draw from this . adam was an hundred and thirty yeares old , and begat in his likenesse and image ; whereby is signified , that he begat not in his likeness and image , untill the hundred and thirteth yeare , gen. 5.5 . christian . declare to mee better the mentioned text of scripture , which the lord created that he might make , because i understand it not according to your words . iew . the scripture saith thus , which the lord created that he might make ; and not thus , which the lord created and made , to signifie that god created al things by a certain word , and was not tired nor weary , for he did not make , but created all things by a certaine vvord out of nothing , speaking to them as to artificers , that they should bring forth things out of themselves ; as vvhen he said , let the earth bring forth , let the vvaters bring forth ; therefore the scripture saith , vvhich the lord created that hee might make , that is , commit to others that they might make them ; but hee did determine , and told how all things should bee made . after this sort is the creation of devils , who were created in the even of the sabbath , as our wise men of good memory have recorded . the holy day shone upon them , and their making was not altogether finished , but were sent into the aire imperfect , partly communicating with man , and partly with angels : they eate and drinke , they increase in off-spring as men , they flie through the aire , they ascend and steale away things within a garment ; and for the most part their speeches are lies , neither dare they appeare in the sight of god , seeing it is written , the wicked shall not dwell with thee ; and when it is said in genesis , gen. 36. 24. that anas found iemim in the desert , hee would signifie devils , wherefore iemim is writ without iod , to signifie that the devils were left imperfect after the six daies of creation , for the holy day of the sabbath began to enter , and hence it is that they shun the sabbath , as it is written in exodus , exod. 12. 42. it is a night of observations to you , to wit , that you should beware of those injurious spirits ; on the sabbath no devill , or other evill assault need be feared , for they all flie to the dark mountains , neither doe they appeare all the sabbath day , because that is the holy day , and they are unclean ; but when the sabbath is ended , they returne to fall upon men and hurt them ; and therefore we say ; let the beauty of the lord our god be upon us , psal. 90. 17. which psalme is against devils , and hath that commendation , that by it we may put to flight those noxious spirits , who are called the snares of the sons of men ; as it is written , psal. 91. 10. evill shall not be devised against thee , neither shall the rod approach thy tabernacle , and because those devils were made of adam the first parent , in those hundred and thirty yeares wherein hee was sequestred from his wife , being made i say of his seed , therefore they are called the snares and plagues of men , and the mentioned psalme , and the 91 psalme , doth conteine a hundred and thirty sayings with this verse , with length of daies thou shalt satisfie him , &c. and adam left this calamity to his posterity , as it were by right of inheritance , that when at night they had felt the flux of nature , from thence devils , hurtfull and malitious , to men are born : therefore the law saith , thou shalt beware of every evill thing , to wit , lest man in the day time take in any spirits , which in the night may cast him into uncleannesse , by belial's meanes , who is called an evill eye , and he appeareth sometimes in the shape of a woman , & is also called lilith , that is a night-ghost . moreover , wee must observe , that those faunes who are so engendred of the seed of man , when the man dies , who is their father , they all meet together , to touch and defile him ; and therefore our wise men have commanded us to make circles about the man , and remember certain words , whereby they are put to flight , and dare not enter the circle , to touch the funerall . moreover they have taught us to make seven circles , to drive away seven troops of hurtfull angels which there met together , which they gather from hence , because it is written , iob 5.19 . in six troubles he shall deliver thee , and in the seventh , evill shall not touch thee . evill , that is belial ; for they flie away from those circles ; wherefore those circles must bee made by the grave , that presently after the writing of them , they may put in the carkasse into the grave , and no delay at all be made in letting downe the coffin , lest any evill touch it . christian . this is great folly in you iewes , yea madnesse of heart , when you affirme , that god left any creature unperfect or uncomplete , seeing it is written in the worke of creation , the heaven and the earth were finished , and all the host of them , gen. 2.2 . and in another place it is said , the worke of the creator is perfect , deut. 32. 4 : if that bee true , how dare you say , god made any work imperfect ? do you think the hand of the lord is shortned , that he cannot finish any thing , or that he wants power that he cannot bring to an end any certaine work ? but verily your tongue speaks a lie , and your mouth doth meditate perversenesse , it conceives labour , and bringeth forth vanity ; you erre after the same manner in the whole heaven , when you say , the moon from the beginning was equall with the sun . but i desire to heare you tell me , what your wise men write of this matter . iew . the scripture saith thus , the lord made two great lights ; and afterwards it saith , a greater light , and a lesser light , where wee must note , that the lights from the beginning , were equal in brightnesse , but god lessened one ; and the reason why it was diminisht in its light , was pride , and unjust accusation , or complaint ; for it is written , evill shall not dwell with thee ; and he that telleth lies shall not tarry in thy sight . truly there is nothing more hatefull before god , then an unjust complaint : as it is written , he that slanders his neighbour in secret , him will i destroy , and who hath eies lifted up , and a proud heart , him i cannot behold ; and because the moone did complaine of her fellow , god humbled her ; you ask me how she complained ; i 'll tell you ; see , saith shee , it is not meet that it should be said of thee , that thou couldst not make divers sons : then saith god to her ; goe thou and be lesse in light , therefore the moon was confounded , and diminisht in light for her sin ; and when hee shewed himselfe mercifull to her , and gave the opening of the mouth to the penitent , and to those that converted themselves from their whole heart to him , shee was received into favour . our wise men being moved by this , have writ ; that man should never cease to make repentance , and should not say , my iniquity is greater than can be remitted , but if hee be converted , the lord receives him ; as it is written , the lord desires not the death of a sinner , ezek. 33.11 . christian . thou hast done well in concluding that repentance is shadowed out by the diminishing of the moone , for the story thou hast told mee is a parable , and not the truth , as many of you have falsely thought ; for the moone hath not life , soule , or spirit , whereby she might love or hate , but god hath created it from the beginning , a lesser light to rule the night , and hath not diminisht it , as you falsely assert . but heare what the prophet saith ; thus saith the lord , ier. 10. 2. learne not according to the way of the gentiles , and be not afraid of the signes of heaven , as the gentiles feare them . behold , the gentiles beleeved such things , who knew not the living god . moreover it is not written that the moon did envy the sun , and did desire to rule in the world : why therefore do you believe such things , which the philosophers never thought ? who affirme that the moone hath no light of her selfe , but receives her brightnesse from the sun , as doe all the stars , for the sunne alone is light of it selfe ; and hence it is , that the moon and starres have lesse light than the sun , which may easily bee demonstrated from the eclipse of the moone , when the earth hinders the beames of the sunne from touching the body of the moone ; and if you desire to heare , i 'll tell you in short the cause of the eclipse of the moon . forasmuch as the moone of it selfe hath no light , but receives its splendor from the sun ; know , that these two lights alwaies in the middle of the month , do stand one against another , and though the earth be in the middle , yet because the body of the moon for the most part doth bow down either towards the north , or towards the south , the shadow of the earth cannot hinder the beames of the sunne from touching & inlightning the moon . but when the moone in the time of the opposition is in the point of the head of the dragon , or neer , to wit , twelve degrees lower , the moon is darkned , sometimes wholly , sometimes in part , according as it is more or lesse distant from the mentioned head , which i will not here discusse in many words ; therefore i will turn my selfe to another thing . you say that the iewes shall celebrate a great feast in the latter times , in which they shall eat one common oxe , which in the meane while is fed in a certaine great mountaine , and leviathan , that is a great fish salted from the beginning of the world , and kept for the just , and they shall drinke wine from the first six daies reserved together with the grapes ; i desire to know from you if this be true . iew . it is true , our wise men speak of the leviathan , that hee was slain immediately after the first six daies ; for the scripture saith , that god created great whales , and without doubt there was two of them , but god slew the one , namely the female , and did season it with salt , and reserves it for the just . this we gather from hence , because the text hath tanimin with one ( jod ) and not with two ; and peradventure for this cause it is not written in the fifth day , and it so came to passe , as in the other two daies , because that existence was unperfect , by reason of the killing the of female , wch doth not want a mystery . it is moreover written in isaiah , in that day the lord with his sore and great , and strong sword , shall punish leviathan the piercing serpent , even leviathan that crooked serpent , and hee shall slay the dragon that is in the sea . you see the scripture speaks of one whale ; neither was it gods will , that he by bringing forth young , should multiply himself in the sea , for otherwaies no man could go to sea without danger . againe , it is written in the 104 psalme 26. there is that leviathan , whom thou hast made to play therein , the prophet saith that in the singular number , and masculine gender , therefore the female was kill'd , especially seeing it is manifest , that at the first god created male and female : concerning the feast , it is written , canst thou draw out leviathan with an hook , or his tongue with a cord which thou lettest down ? hee who made him , can make his sword to approach unto him , &c. and it is written , the companions shall prepare him for a banquet , and the merchants shall divide him amongst them . moreover god planted a garden of pleasure . and againe it is written , the branch of my plantations shall be the work of my hands , that i may be glorified , signifying a garden of the best fruits : and i pray you who shall eat these ? truly now they are eat by none , but are reserved for the just , against the time to come . christ . you make mee laugh when you bring scripture authorities , and interpret them according to your folly , & understanding them according to the letter , whē notwithstanding they are metaphors . it is true , god created great whales , but 't is fals that he presētly slew the female , forsomuch as at this day , great whales are found in the sea , that is , the greatest fishes that devour the lesser ; therefore powerfull kings are compared to whales , who afflict and oppresse the poore , but the lord can easily slay them , although in strength they bee not inferiour to the whales of the sea , this is the mind of ezekiel . moreover , whereas you assert , one of the whales was slaine by god , you are constrained to say , ionas was swallowed up by one , seeing there was not another in the sea . but heare what the prophet writes of himselfe , and the lord prepared a great fish to devoure ionah . the lord brought not a great fish , or that whale from the end of the world , which was left in the beginning of the world , but that whale which by providence was found in that sea ; this the lord did ordaine to swallow up ionah . and if you object , a whale or leviathan , and a great fish , are unlike ; i answer , that is not true , seeing the rabbies do expound the word tannim for a great fish , do you think that fish was a little one , which swallowed up ionah , and kept him alive three daies and three nights in his belly ? what you bring out of the psalmes , i shortly avoid thus ; there the singular number is taken for the plurall , which you know is frequent in the hebrew , as , a man , oxe , sheep , &c. moreover , you deprave that place brought out of iob , for the lord doth not say there , the companions shall eat the leviathan : but he speaks after this manner ; shall the companions and associates make a banquet of him , or shall the merchants divide him amongst them ? after the manner of those who buy fishes , and divide them into parts , and that place may have this interpretation : will the companions dig a pit to draw him thither out of the sea by their hissing , and take him ? doe you see how unhappily the fathers have understood and expounded that place ? this also is very false , and a great errour amongst you , that the just in the world to come , shall eat temporall food , and corporall bread ; the flesh of beasts and fish , herbs , and corn of which bread is made , which we need in this life , where wee grow and doe beget an off-spring , and doe renew that which is appaired in our body by the adjection of meat . but in the world to come and resurrection of the dead , it is farre otherwaies with us ; for then man shall be by the resurrection , a new creature , and renewed upon their former bones , like that vision in ezekiel , when the lord god did raise up his people , saying , i will lay sinews upon you , and will bring up flesh upon you , and will cover you with skin , and put breath in you , and ye shall live . wherfore your rabbies have said in the secrets of the law , that there is in the neibe , a very stiffe bone , which being put in the fire , is not hurt by it , and being put into the ground , doth not putrifie , and they affirm the resurrection of the body doth increase by that . so also it is in genesis , and the lord made● made i say upon the bone , sinewes , flesh and skin , and breathed into her the breath of life and brought her to adam , tha● by this mystery he might foreshew , although man shoul● dye , yet hee should rise in the same body , and should be mad● a building of nerves , bones , and flesh joined together , which should not be dissolved ; wherefore adam called her bone of my bone , because the resurrection of man should be in his first bones of eternall life . then the just no longer shall eat corporall bread , which doth not free from death , neither drink wine which the earth doth bring forth , but shall eate the bread of angels , that is , as the just shall live in the spirit as angels ; so they shall eate food which shal not putrifie nor perish , neither shall the elect of god , want any longer the light of the sun by day , neither shall the moone give them light by night ; but the lord shall be a perpetuall light to them , and their god shall bee their glory , and they shal then eat spiritual fruits , because eye hath not seen those things which god will doe for them who wait upon him . see isaiah concerning this place , in the 60 chap. above mentioned , & thou shalt find many things in the text , which are not to bee understood according to the bare sense of the letter , as you erroneously doe for the most part , but in spirit and in truth ; if in the future world , according to your errour , there were bodily eating , there should be also death , and consequently another resurrection , which is false , and a great errour ; for it is sowne in this world a mortall body , and shall rise in the resurrection of the just , immortall , for they shall then be as the angels of god which are in heaven , and shall never die . and to conclude , you now see , that those men are witlesse , who say that the just in the future world shall eat a common oxe , and that salted whale , and shall drinke wine which paradice brought forth , seeing that the just in the future world , shall not live in the earth , but in the heavens with god . blessed is the man who shall eate bread in the kingdome of god . but i will propound another question to you , and i desire you to answer me to it . the question is this , why doe not you iewes believe in in our messias , seeing that in him all the prophecies are fulfilled , which are written concerning him in the law and the prophets ; but do make your faces more hard than a rock , yea though with open eies you see there is no salvation in the earth for the people , who walk in darknesse , and see no light ? iew . if i would answer , peradventure you would be displeased , but who , being so provok'd can refrain speaking , especially seeing the zeale of the house of the lord hath eaten mee up , and the reproaches of them who reproach god are fallen upon me . you aske why wee believe not in the messias , neither receive him as you doe : to wch i answer you thus : in your christ the words of the prophets are not fulfilled , which they did foretell concerning the messias , neither are the mysteries of the law fulfilled ; although wee know the time of his comming is not far off ; and therefore through all generations , they which are of the seed of david with great desire do expect in their daies the comming of salvation , and the time of the king messiah . christian . and why , i pray you , doth that your messias so long delay his comming to deliver you out of your tribulations in which you are ? or how can god himselfe see for this so long time , your calamity which you suffer in this captivity , and doth not deliver you out of your troubles , executing judgement upon your enemies ? why doth he suffer you so to wander through the world , as sheep which have no shepherd ? consider , that you have not a certaine and constant dwelling place . i desire to know the reason , why god hath cast you from him so many yeares , nor doth at any time remember you for your good : for when of old he punisht your fathers for their sins , when they were converted , and did confesse , and praied unto him in their banishment , he forthwith delivered them , and sent them a deliverer , why doth hee not the same in this time of your grievous captivity ? iew . know you not that his wisdome and his counsels are not to be searcht into , which do so far exceed our apprehensions ? as it is written , the lord is terrible in his counsell towards the sons of men ; we know not , neither can we apprehend his wisdome and prudence , or find it out , and know it , but he knows what he doth . christian . i wonder at this your answer , when you say , you know not the cause why god hath cast you out of his presence , & surely it must needs be for some great sin , such as you never committed from the beginning of the world , you , or your fathers , whatsoever it is . furthermore , when you say the comming of the messias is nigh , tell me i pray , what that is , which is recited in the talmud . when rabbi ioshua the son of levi did aske elias when the messias would come , and where is he ? he answered , at rome amongst the weake ; and going thither hee found him . if hee was then at rome , doubtlesse he is come and borne already , and yee expect him in vaine . iew . the messias is not yet come , but he was borne in the time of the destruction of the temple , which the book haggadoth , that is , the book of insinuations or denuntiations doth shew . christian . if hee was borne in the time of the desolation , from which time almost a thousand and five hundred yeares are now past , and at this day hee is not yet come , when i pray you , or how will hee come , seeing that it is not allowed in nature , for any man to live a thousand and five hundred yeares . iew . you know the first men lived a long time , and that to the flood , as some came almost to the thousandth yeare ; but elias and enoch did live much longer , whom god kept alive , and who live to this very day ; so the messias being borne along time before , is yet preserved in life . christian . where therefore and in what place is he at this day ? is he yet at rome ? iew . it may easily bee demonstrated from scripture , where he is . consider , the first adam in his first estate was in the earthly paradice , but because of his sin , he was cast forth from thence , as saith the scripture , god sent him out of the garden of pleasure . it followes therefore , that he who was free from the punishment of adam should bee in paradice ; so our wise men have said , in the book of denuntiations . christian . i doe not well understand what you would signifie by the word denunciations , therefore before you proceed , declare that word to mee . iew . know therefore , with us are three kinds of books , one kind of books we call the 24. which commonly are called the bible , and on these wee beleeve firmely , and with a perfect faith , because they were written by the prophets , and other godly men , to whom the lord made known his will , and did reveal mysteries . another kind is called the talmud , and is an exposition or explanation o● the precepts of the law ; fo● there are in the law of moses 613 precepts , and all these are explained in the talmud ; i● which booke we also beleeve as in an exposition of precepts , which are in the hands of our rabbies , who received it from their fathers , and their fathers received it from the prophets , and they received it from god . thirdly , wee have a kinde of books , which is called medras , which signifies an inquisition or discussion of matters , and we commonly interpret it , a common opinion ; for there what every man thought , and what seemed right to him , hee wrote down ; wherefore they which believe these writings , do well , and he that doth not believe them , wrongs not himselfe . some wise men say , and have also left it in writing to us , that the messias shall not be borne , untill the time of our deliverance is come , or shall draw nigh , that he may bring us out of that captivity ; and i rather assent to this opinion , than their judgement , who say the messias is borne long agoe , namely , in the time of the of the desolation of the temple , and we call the mentioned inquisition by another name , haggada , that is , a denunciation ; for it is nothing else but a certaine denunciation , whereby one man signifies any thing to another . christian . is the messias alwaies at rome , according to their opinion , who thought hee was at rome ? iew . hee is not alwaies at rome , but at that time hee was seene there ; for elias said to rabbi ioshua the son of levi , that at that time he should find him there , and he might be seen for a certaine cause which is signified in haggadoth , but which i meane not to reveale to you , nor to any other christian , forasmuch as i know , our words are an abomination in your eyes , and therefore we write such mysteries in the tables of our heart . christian . disclose to mee i pray you , what he did at rome , or what he will do these , and why he will rather goe thither than to another place ; and do not conceale it from me . iew . because you have so earnestly intreated me , i will tell you , but see you disclose it not to others , for you know how they are wont to deride us , when they have heard our secrets . haggada saith , the messias remaines at rome , untill he destroy it , as we read concerning moses our law-giver who was bred up in the house of pharoah , untill at length he took vengeance of him , and drowned all his people in the sea and he came not presently after hee was borne , and delivered israel , but after many yeares , when the lord god gave him command , then hee came and said to pharaoh ; thus saith the lord , let my people goe that they may serve me . so the messias when the fulnesse of time is come , shall come to the pope by the command of god , and shall say to him , let my people go that they may serve me , then i say the messias shall be said to have come , and till that time , he is not said to be come : but neither is the messias called , as david the king was not king , or anointed the same day wherin he was borne , but after that samuel had anointed him by the commandement of god , then was hee anointed king , so when elias hath anointed the messias by the commandement of god , then shal he be the messias , and shall come ; these things are out of haggada . christian . you tell me strange things , but all your words seem to be more like a lie than truth , for the prophets of the lord have taught far otherwaies ; neither are the words of haggada , true in this , when it will compare moses to christ , and the egyptian captivity , to the captivity of this time . for the israelites in egypt , did serve onely pharoah ; for it is thus written ; moses said to pharaoh , let my people goe , &c. for he alone , without another king , had the government over israel , and when he would not let them go , god with a strong hand , and a stretcht out arme , and with great judgement , brought them forth . but in the present captivity , the iewes are not only under the power of the pope , but are disperst and scattered into the foure parts of the world ; seeing it is so , how can the pope by his power and authority let them goe , who are not at all found under his dominiō ? furthermore moses delaid not after his nativity , but fourscore years , after which he delivered israel ; and when i turne my selfe to the words of the thalmud , which saith , the messias is born , but hitherto hath delaid his comming , now a thousand and five hundred yeares ; i easily conclude , that the words of the thalmud are false , or the first comparison foolish . i would have you at least to take this to heart , this very long captivity , which hath no end or bound , nor any consolation , all which your fathers had in the captivity of babel , yea after that they offended god by their manifold abominations , worshipping idols , and profaning the sabbath , and other solemnities , and turning away from all the commandements of god , proclaimed by moses ; & when they did these things , god sent the prophets to them , to dehort them , and he reproved them by manifold rebukes , the prophets telling them , unlesse they did breake off , they should bee carried out of their owne land , and should fall into the hands of their enemies . loe , you see , that even in the worst times , they had prophets who did threaten them , and againe gave them words of comfort , speaking to their hearts , even in that houre when they committed the evill ; likewise in the houre wherein they went into banishment out of their owne land , the prophets came to them and comforted them , and the lord revealed to them the end of their captivity by the prophet ieremiah , and they were in the captivity but seventy yeares ; but in the moderne captivity , there is not a prophet , there is no comforting vision , but the captivity daily becomes more grievous , and all the bounds of the captivity , which the wise men have set , are past a long time agoe , and we are certain , the word of our creator shall remain , & stands firme to eternity , neither shall be accomplisht from good into evill , but from evill into good , as it appears concerning egypt , when hee began to count the end of that captivity from the nativity of isaac . the same appeares concerning the ninevites , who when they had committed all wickednesse , so soon as they repented of the evils , god was mercifull to them . but in this your captivity , you indeed doe observe the sabbath and solemnities , and other commandments of god , which your fathers before the babylonish captivity , and in the captivity did not keepe , when they had altogether forgot the law of moses : but notwithstanding all this , when the time of seventy years was fulfilled , they were delivered . but is it not written , keep ye judgement and do justice , for my salvation is near to come , and my righteousnesse to be revealed ? blessed is the man that doth this , and the son of man that laieth hold on it , keeping the sabbath from polluting it . from this we gather , when the israelits do keep the sabbath , and make repentance , they are not banisht from their own land . but in the modern captivity the iewes keepe the sabbath , and other precepts of god , they make repentance , they pray , and give almes , why therefore doth not the messias come ? see how often they have made a great and solemn repentance with their whole heart , and whole soule , and all their strength , that the end of their captivity might bee revealed to them , but their prayer was not heard , they did that , especially in the 5262 yeare of the world , which was the 1502 yeare of christ , when all the iewes made a publick repentance through all their habitations , in all the earth , and through the whole captivity , and that almost for a whole yeare , both young men and old men , women and children , such a repentance as was never heard of in the foregoing ages , and they did it for the comming of the messias , but all in vaine ; for there was nothing revealed to them , neither token , or any signe ; not to speake of any greater thing , and truly that thing is a great wonder , a hissing , and clapping of hands to all who heare it , that nothing doth help them , not law , nor repentance , not prayer , neither any almes , all which they doe daily ; is not this a manifest signe , that the messias is already come ? but because you refuse to believe this word , the keeping of the law , and the works of your hands are nothing . hence we may conclude thus ; if for repentance your freedome shall come , and the gathering together of your scattering , ye shall never be redeemed , forsomuch as you have alwaies been a rebellious people , and of a stiffe neck . moreover , you see and know , how vaine the words of rabbi are , who are here doubtfull , and perplext , and disagreeing amongst themselves : one hath said , the messias shall not come , but in a generation which is wholly righteous , or in a generation which is wholly wicked , and so thought rabbi iohanan the son of lacae , proving it thus : in a generation which is wholly guilty , because it is thus written , and hee saw there was no man , and he wondred that there was no intercessour , therefore his arme brought salvation unto him , and his righteousnesse it sustained him . also in a generation which is wholly cleane , because it is thus written , and all thy people shall be just , they shall possesse the earth for ever . also rabbi eleeser saith , if the israelites shall make repentance , they shall immediately bee redeemed , seeing it is written , turne or make repentance , o backsliding children , to which rabbi ioshua answers thus , was it not said , you have sold your selves for nought in your idolatry , and shall bee redeemed without monie , namely , by repentance , and good works ? hence wee gather , that the rabbies themselves were doubtfull , whether the congregation of the captivity should bee made by repentance or not , and wee now already see , repentance hath profited you nothing ; therfore all the words of the rabbies which they speak concerning the modern captivity , are mere lies and errours , and that verse cited out of isa. hee saw there was no man , &c. doth justly agree with iesus our saviour , in the houre of his passion , who saw none to repent ; and for this cause it is rightly said , repent ye backsliding children , as if he should say , if they shall repent over this thing , and yet receive him , they shall immediately bee delivered : and this is the true repentance , and the good workes which yee should do , to remove the stumbling block out of your hearts , and believe in the living god , and in the messias , who is sent for salvation both to you and to us ; then shall be fulfilled this saying of scripture , they that wait upon the lord , shall renew their strength ; they shall mount up with wings as eagles , they shall run and not bee weary , &c. for in the time when the iewes shall receive unto themselves the messias of the lord , they shall be called the waiters upon the lord , and he shall give them power and strength , and every good thing as from the beginning , whereupon it is added , then they shal renew their strength , they mount up with wings as eagles , and they shall be renewed like an eagle , which if hee live to the tenth yeare , hee ascends aloft to the face of the heaven , untill hee approach to the heat of the fire , and then casts himselfe through the exceeding heat into the sea , and being made naked , is renewed , and other feathers will grow in him . i desire you to heare me againe what haggai saith concerning the comming of christ , hag. 2.6 . to the 10. for thus saith the lord of hosts , yet once it is a little while , and i will shake the heavens and the earth , and the sea , and the dry land , and i will shake all nations , and the desire of all nations shall come , and i will fill this house with glory , saith the lord of hosts ; the silver and the gold is mine , saith the lord of hosts . the glory of this house shal be greater than of the former , saith the lord of hosts , and in this place will i give peace saith the lord of hosts . behold , the prophet saith , yet a little while ; but if the messias were not yet come , the prophet had spoke false , seeing from the time of the prophet , to our times , above two thousand yeares are past . hee saith moreover , the glory of this latter house , shall be greater than of the first ; but what was that great glory , saving that our messias did appeare in that second temple , doing there signs and wonders , such as were never done in the whole world ; he also taught the people , and shewed them the way to eternall life . iew . our masters do speak otherwaies here , namely , that the second house is therefore called the greater , because it stood 10 years longer ; for the first house stood 110 yeares , but the second stood 120. christian . this answer is empty and foolish ; for not for so little time the second could bee said to bee greater , since that in all other things , it was lesse than the first house : for as it is said , many of the priests and levites , of the chiefe fathers and elders of the people , who saw the first house , when the foundations of the second house were laid , and they standing by , saw it , they wept with a great voice , because that second house was as nothing in respect of the first , because the vessels of the first house were of gold , but of the second they were of brasse . and moreover , in the second house were wanting ten signs , which were done in the first sanctuary to the fathers , as the rabbies write . 1. a woman did not make an aborsement , by reason of the smell of the sanctified flesh : 2. the holy flesh did not stink or was corrupt . 3. a flye was never seene where the sacrifices were slain . 4. the high priest had no nightly uncleannesse in the time of the solemne sacrifice . 5. the raine did not quench the fire by the holy place , burning continually in the pile of wood . 6. the wind did not scatter the pillar of smoak , ascending straight towards heaven . 7. mouldines or corruption was not found in the pot of manna , in the two loaves , and in the shew bread . 8. they stood upright in the temple , and when they bowed downe to worship , they had roome enough . 9. a serpent , or a scorpion did never hurt in the city ierusalem . 10. neither did ever any man say to his fellow , my place is so straight , that i cannot remaine in ierusalem . moreover , five other things were in the first temple , which were not in the second ; namely these ; the arke , with the propitiatory , and the cherubims , fire sent from heaven , the holy spirit , vrim and thummim , that is , certaine holy mysteries on the brest-plate of the chiefe priest . you see now , that the second house was not greater than the first , because of the 10 yeares . i will also add this , that your rabbies speak not the truth , when they say , that they shall build a third temple in the land of israel , and then the messias shall come , seeing the prophet doth speake plainly here , this is the last house , shewing as it were by his finger , the house which was then built , and was then standing ; that house i say shall be in greater glory than the former . but i desire to know from whence you iewes have it , that there shall be a third temple . iew . i will tell you . our wise men of good memorie say , that abraham called that place a mountaine , but isaac called it a field , and iacob a house ; for , because iacob about night came to that place , the holiness and dignity of that place was revealed to him , therefore these three fathers did foreshew , three temples to be in israel , two to bee destroyed , and one to remaine for ever . abraham called that place a mountaine , he saith , in the mountaine the lord shall be seen . this is the mountaine of desolation , concerning wch they write in the medras , or narration of the psalmes , with my voice will i cry unto the lord , namely , when as yet the temple stood firme ; but when that is destroied , from whence doth he answer ? he adds , the lord hath heard me from his holy mountaine . moreover , that the second house was to be destroid they prove from this , because isaac called that place a field , as it is written , isaac went forth to pray in the field . and ieremiah saith , zion shall bee plowed as a field . moreover , the third temple , which shall never be destroied , iacob called the house of the lord god ; and concerning that the prophet writes , the glory of this latter house shall be greater than of the former . and againe it is written , i will bee to her saith the lord , a wall of fire round about , and the glory in the midst of her , and exo. 15.17 . the sanctuary of the lord which thy hands have establisht . the two first houses were made with the hands of men , therefore they had no stability , according to that , in vaine doe they labour who build it ; therefore iacob called that temple a house that should alwaies endure , and not as others , a mountaine , a field , and therefore hee presently subjoines , this is no other but the house of god . and ieremiah saith , behold the daies come saith the lord , and the city shall bee built to the lord , &c. and at length concluding , hee adds , it shall not be pluckt up , nor thrown down any more for ever . and isa. saith , it shall come to passe in the last daies , that the mountaine of the lords house shall bee established in the top of the mountains . this is the mountaine of the lord which abraham did shew , and shall be exalted above the hils , alluding to isaac , who called it a field ; but by that which is added , the mountaine of the house of god ; hee would signifie the house of iacob , of which hee saith in another place , come yee and let us go up to the mountaine of the lord , to the house of the god of iacob , which shall remaine firm . moreover , the scripture in genesis hath shewed to us these 3 houses , when it thrice makes mention of the place , where the lodging of iacob is described , in the place of the house of god ; for you find it there , that iacob came to the place , tooke the stones of the place , and slept in that place ; he hapned into that place , when the sun was set , whereby was signified the destruction of the first house . he gathered the stones of the place , being scattered in the destruction of the first temple , and laid them under his head , being to rest upon them all night , whereby is signified the building of the second temple , which should not continue long ; but because he slept quietly there , a third temple was also signified , in which they being without strength , shall againe bee refreshed , and shall rest in their beds , and every man shall sit under his owne vine , and under his owne fig-tree , without all feare . christian . i can heare you no longer in this businesse , you so much wrest your selfe , and the scripture of god , and doe sharpen your wit to pervert the word of god ; for this exposition which you have brought , is unmeete , and very unfit for the purpose , being upheld by no foundation , especially forsomuch as the prophet hath spoke so plainly ; that latter house , as if hee should say , that house which you see with your eies , that last shall be in greater glory than the first , if he had said the latter house , and had not added that , you might have some appearing reason , although that place which you bring concerning the three fathers , is not agreeable to our purpose ; therefore wee finde a first and a second house , but we find not a third . iew . what you write concerning the first and second house , is this ; if the israelites had not sinned , they should not have had but the first temple , and it should have been worthy to be builded by the hand of god , according to that , thy hands have establisht the sanctuary of the lord ; but because they sinned , they were the cause why that temple was built by the hands of men , as also the second ; and hence it is that they had no firmnesse , according to that , they labour in vain who build it , and the lord himselfe shall by himselfe build ierusalem , and fulfill that scripture , thy hands have established the sanctuary of the lord : and that , i will be to thee a fiery wal round about thee , and for a glory in the midst of thee . and then also shal the saying of our prophet be confirmed , the glory of this latter house , shall bee greater than of the first , and hee hath not said , of the second , than of the first . christian . you multiply words , and cite many places of scripture , but beside the purpose ; if sinnes were the cause of the desolation of the first and second temple , the third temple which you expect , shall never be built , because you sinne without ceasing , and ye say , that because of your sins , the messias defers his comming : if this be true , this your third temple shall never be built , which you say shall be , and shall be built by the hands of god : whereof notwithstanding , neither the scripture nor the prophets doe make mention , but yee out of your owne braine have invented this opinion , to seduce the simple . iew . if the truth doth not stand for us , how i pray was that latter house in greater glory than the former ? christian . i will tell you , and i have told you already ; for this cause the second house was greater than the first , because the lord of the temple came into his temple , as the prophet malachi did prophecy . behold , i send my angell , and hee shall prepare the way before my face , and the lord shall suddenly come to his temple , whom ye seek , and the angell of the testament , whom ye desire : behold , he commeth saith the lord of hosts . this prophecy without all deniall , doth agree with the king messias , who hath come , and was seen of men , as i shewed above even now . iew . i said above , there are some amongst our rabbies , who beleeved the messias was born in the desolation of the second temple , but was not yet come , because when hee shall come , he shall do great signes , and his heart shall bee exalted in the waies of the lord , but hee shall come and command the pope , and all the kings of the people , saying , let the people of the lord go to serve him ; and then hee shall doe signes before the rebellious , neither shall he feare them , and shall remaine in the city of rome , untill he destroy it , and then he shall bring forth the people of god . christian . you have not yet told mee the reason , why your messias doth so long delay , and deferre his comming . iew . i have told you already , that i know not ; but our rabbies say , that ierusalem was wasted for no other cause , but because they did breake the sabbath , and for the transgression of the sabbath , they were driven out of their own land into banishment , and the chiefe good which at this day is found amongst our banished , is the keeping of the sabbath , as it is written , thus saith the lord , keepe ye judgement and doe justice , for my salvation is neer to come , and my righteousnesse to bee revealed . blessed is the man that doth this , and the sonne of man that laieth hold on it , that keepeth the sabbath from polluting it . he saith , my salvation is neere to come , if you make your waies good , departing from evill ; for repentance withholds the comming of the messias ; and if all the israelites did feare god , his salvation would be near to them : for redemption depends upon repentance ; as it is written , and the lord thy god will turne thy captivity , if thou wilt turne to the lord thy god with all thy heart , and with thy whole soul . and again he saith , blessed is the man which doth this , namely , keeping the sabbath , for that is worthy to be separated from other daies , in meat and drinke , and more comely apparell , and this as to the body ; but concerning the soule , that ought to be emptied of all the businesses of this world . christian . i have said above , if the people dispers'd in the captivity must be gathered together by repentance , ye shall never be delivered , seeing that you are alwaies a rebellious people , and of a stiffe neck . iew . heare what ezechiel saith , i will doe it not for your sakes , o house of israel , &c. and he saith , i will bring you out from amongst the people , &c. and againe hee saith in the law , i will remember them for my first covenant , &c. from this wee think , that for the goodnesse of god , and righteousnesse of the fathers , and not for our own righteousnesse , we shall come out of captivity . wee see also how the rabbies have been perplext here , whether they should come out of captivity by repentance or not . wherefore rabbi iohanan saith , that the sonne of david shall not come , but in a generation which is wholly just , or in a generation which is wholly guilty of sin . and rabbi eleiser saith , if the israelites shall make repentance , they shall immediately be delivered , seeing it is written , returne yee backsliding children . to which rabbi ioshua doth answer ; was it not now said , ye are sold for nought , &c. here we see , that our fathers were doutful , whether we should be delivered from banishment by repentance or not , because the sayings of scripture do seem to disagree amongst themselves , which difference shall be thus composed ; that many israelites shall bee converted by repentance , after that they have seene the signes of deliverance ; and therefore it is said , hee saw that there was not a man that did repent , untill hee saw the beginning of the salvation : and notwithstanding , some remaining wicked and rebellious , shall come out with the multitude of repenting israelites , and shall dye in the journey , and shall not enter into the land of israel . christian . tell mee i pray you , what signes shall be in the gathering together of your dispersion . iew . the first signe of our salvation , shall be this : that the peo of this world shall fall , and we shall rise , and the people shall be as it were bound before our face , that no man dare lift a hand or foot , unlesse he first fall down and humble himself before our presence : and the reason of this is , although the judgements of god have come upon us , yet we cease not to follow him , knowing that his judgements are good ; and when his judgements do come into the earth , then the inhabitants of the world are instructed , and learn to do justice , for because of them the world stands . if we remembred the name of other gods amongst our enemies , under whom wee live , wee might bee delivered from their oppression , & might be in dignity and magnificence , as well as they ; but because we refuse to do this , we suffer afflictions which hurt us not , but we are purified by them , and our sinne is consumed , that not any reliques or any spots doe remain in us , and when god doth chastise us in this captivity for our sins , we cease not to hope in him , neither do we despaire , but that in his own time we may be delivered . christian . and why i beseech you have your rabbies appointed you so many bounds , which now are all past , and your messias is not yet come , neither have you any hope that he will come ? iew . our rabbies were much troubled and disquieted , therefore they set some neare bound , lest the common people should despaire , and cast off their hope of freedome . christian . thus your rabbies doe seduce the simple iewes who live amongst you , by saying , expect a little while there , and expect a little while there , and behold you have no salvation nor redemptiō . but tel me another sign , and tell me what shall be when your redemption shal come . iew . the israelites shall not fall away as other nations , who shall so much be abolisht , that even the remembrance of their name shall not remaine ; but the israelites shall be so re-united amongst the nations , that in every place they shall bee one people , although now they are banisht and cast out into every part of the world , for in the latter daies they shall returne to their dignity , and shall be greater than all the nations of the earth , for then shall judgement draw nigh , that the wicked may bee abolisht , who are amongst them . and this shall be that day , when the lord will send his angell to cleare the way before the congregation of the banished , lest they should find in their way any adversary , and evill encounter ; but because the end of the banishment is not revealed , neither explained in the book of daniel , when it is said , because the sayings are shut up and sealed , untill the time of the end : therefore 't is said in malachi , for he shall suddenly come , no man knowing the day of the comming of the lord , who is king , messias , and angell of the testament , or the angell of the testament is spoken of elijah . moreover , that day shall be like fire , purifying the rust from the silver , for so the wicked shal be separated from the godly , and the wicked shall fall away , and the residue shall remaine just ; for that day shall bee a day of judgement , when the lord shall doe judgement between the wicked and the godly , the godly shall be his inheritance , and hee shall have mercy upon them , that the evill touch them not , which shall consume the wicked , and they shall see the good of ierusalem , and the peace of israel , all the daies of their life , to wit , theirs who then shal be alive in the congregation of the dispersion , when the redeemer shall come in their daies . and the lord shall raise those that shall not be alive , from the dead , namely , the just , that they may see the peace of israel ; and god shall send elijah the prophet for the good of israel , and shall bring back again his soul , which did ascend into heaven , to a body formed like his first body ; for his first body was turned into earth , and every element did passe into its element ; and after that hee hath quickned him in body onely , he shall send him to israel before the day of judgement , to admonish the fathers , and likewise the children , that they should turne themselves to god , with the whole heart , and they which shall repent , they shall be delivered from the day of judgement . christian . thou hast told mee strange things , that even the dead , in the comming of the messiah , shall live againe , and elias shall returne , and the just shall see their redeemer the messias , and they shall rejoice with him : but these things shall be in the second and last comming of the messias , that is , in the end of the world , and not in his first comming , as you thinke ; and if you vouchsafe to heare , i will tell you something concerning the resurrection of the dead , and i will tell you the truth . we read in isa. thy dead men shall live , together with my dead body shall they arise : awake and sing yee that dwell in the dust , for thy dew is as the dew of herbs , and the earth shall cast out the dead . where he signifies the second comming of the messias to judgement , when god himselfe in the day of judgement , shall raise the dead to life . the same is also in the prophecy of daniel , and many of them that sleepe in the dust of the earth , shall awake , that is , the resurrection of the dead to life , shall be common to all the just , and the wicked shall also receive their bodies , but to be punished in them , and in their soules , and dye perpetually . moreover , when the prophet saith ( thy dead ) hee directs his speech to god ; and then a voice shall come from heaven , and shall say to them , awake and sing ye that dwell in the dust . so when he saith ( they dew ) he speakes figuratively to god ; for as the dew doth quicken , and cause the herbes to grow up , so the dew of divine power shall quicken the dead , and the earth shall cast forth her dead , that is , god shall condemne the wicked , and thrust them out into hell , but the just shall goe with christ into eternall life , and then the present world shall have an end , and the elect shall be with god in the kingdome of heaven for ever and ever , but the wicked shall be shut up together with the devill into hell , from whence they shall never be delivered ; as it is said in the same place , some shall awake to eternall life , but some to reproaches , and to perpetuall abomination . behold , this is our faith concerning the resurrection of the dead , and so also our holy prophets have taught . iew . our rabbies also have taught us , how we should beleeve , but after another manner ; for they have said , the resurrection of the dead shall bee for all the just , and for some wicked , for the lord shal cast forth those that be dead , that is , the wicked to the earth , but that cannot give them life . moreover , the dead which then the lord shall raise to life , shall not differ from other men in the use of humane life , for they shall have a free choice of good and evill ; for therefore he saith , some to eternall life , but some unto reproaches , and eternall abomination , untill at length they come into contempt , and a continuall consummation , that no part of good shall come to them , but even as the prophet saith , at that time the earth shall be filled with the knowledge of the lord . then the abundance of divine knowledge shal so much increase , that the faith of god shall never be wanting , neither shall man bee changed , but to good , and to perfection , and many iewes say these things shall be before the daies of the messias , at which time miracles without number shal come to passe . christian . and here you likewise erre , seeing all these miracles are fulfilled already , some few excepted , which shall come to passe in the second comming of the messias , namely in the end of the world , when god and the messias shall come to judge the quick and the dead , for the messias is come already , and hath quickned the dead , some from a corporall death , & some from a spirituall death . at this day idols have ceas'd in the world ; as it is written , the earth is filled with the knowledge of the lord ; for all nations professe at this day , one god . at this day much people walk to the house of the god of iacob , which is the congregation of the faithfull beleeving in christ , who also figuratively are called the spirituall ierusalem . at this day the wolfe remaines with the lamb ; that is , the wicked and devourer , with the meeke , and doth not hurt him . peace also was through the whole world in those daies , when christ was born ; for then one man , namely octavianus , did reigne over the whole world in peace . but in the world to come , which is the kingdome of christ , there shall bee peace without end ; now the ports of ierusalem are open , that every one that will may enter , and the mountain of the lord is established upon the top of the mountaines , and is lifted above the hils . to day in the heavenly ierusalem , which is the city of beleevers in christ , who is already , come , a voice of weeping and mourning shall no more bee heard there , but beleevers in christ shall remaine there , not onely five hundred yeares , but for ever . but yee iewes do not understand this word , as isaias hath prophecied , the ox knoweth his owner , and the asse his masters crib ; but israel doth not know , my people doth not consider : as if hee should say ; they would not understand and walke in a right way ; interpreting places of scripture according to their owne fancies , knowing that their words are defended by no truth , as i will explaine below , where they say christ shal have sons and daughters . and is it not written in the thalmud , in the treatise nisa , that the messias shall not come , till the soules bee perfected from the body , that is , brought out of that closet , from whence the soules shall come which are created , for they so call the body : know therfore , their words are empty and foolish , when they frame expositiōs of things to come , for they doe it to triumph , and obstinately to remain in their errour , lest if they repented , and stood off from their purpose , they should lie under shame and disgrace ; but they themselves confesse , they dare not for the people , sing a recantation , for otherwise they should be killed , because they have so blinded the eyes of the common people , with their false consolations . but i know you iewes doe object to us christians , that this gave occasion to your so tedious banishment , because iesus being born of the seed of david of the iewes , made himselfe god , and drew many of the people to him , who beleeved in him : which neverthelesse is a very bad errour with you , and your ancestors . did they not kill him for it , and hang him upon a tree ? if they had done well , god ought rather to hasten their redemption for that fact , even before the end of their banishment were come , especially seeing they had fulfilled that command , thou shalt root out evill from the midst of thee ; and did hee not promise this very thing to them by moses ? moreover , if the words of christ were lies , why did not god send some prophet or vision , as he did in the daies of the kings when they worshipped baal , and other idols , admonishing them to abstaine from that vanity , and did reprove them ? but forasmuch as this hath not been done , we may conclude , that his words and deeds were true and just . blessed therefore is the man , who puts his trust in the lord , and in his christ , and whose confidence the lord is ; for the time wherein he hopes in him , and in the messias sent in the second house . i have other arguments which i could bring , proving the messias to be already come ; but i think it needlesse to alledge more here , seeing i have cited those which i thought the chiefest ; but if any man will enter a dispute with me in this businesse , i will give him other reasons and arguments , if these now mentioned , will not satisfie him . but now speak you , and tell what you yet know , and i will heare you . iew . the mentioned haggada , saith also this of the messias , that he praies for israel , that the lord would remit our sins ; and he takes upon him chastisements , and saith before him : i will take upon me sufferings , so that thou wilt quicken our dead , and not these dead onely , but they who have been slaine by men to this present , and not these onely who have died , but these who have been cast into the sea , and drowned , and who have been devoured by wolves , leopards , and other beasts . but this prayer shews him to be a man and not god ; neither is it in his power to raise the dead . moreover , those passions are nothing else but his sorrow , whereby he is grieved , that he delaies so long , seeing his people in captivity , and not being able to save them ; hee sees that they worship a strange god , and deny the true god , making to themselves another messias , and honouring him . thou shalt also observe this , when the israelites shall come out of captivity , many and great miracles shall come to passe , and no power shall be in the great ones of this world to hinder them , and god shal bring forth many fountaines in the desert , in the mountaines , and in the middle of the vallies ; neither shall hee doe that onely , but shall cause trees to grow in the deserts , to give shelter to the passers by , that the heat and the sun smite them not . as it is written , i will open rivers in high places , and fountains in the midst of the vallies , i will make the wildernesse a pool of water , and the dry land springs of water . i will plant in the wildernesse the cedar , the shittah tree , and the mirtle , and the oyle tree , &c. and waters , and great trees shall remaine in those deserts for ever ; and the men of this world shall say when they passe by them : these things the lord did for the honour of israel , and they shall confesse to the name of the lord for this miracle for ever . moreover it is written , they which waite upon the lord , shall renew their strength , they shall mount up with wings as eagles . behold , the isralites who in this captivity doe waite for the lord , and have no strength , shall renew their strength like as a shrub or tree , which if it be lopt , is renewed againe ; so the israelites shall againe goe into their owne land , as the eagle , which if hee come to the tenth yeare , raiseth himselfe up to the face of the heaven , &c. as you have reported above . christian . and who shall shew you the way from these remote countries , into which you are scattered to ierusalem ? iew . god shall be the guide of our journy , that not so much as fools shall wander from the strait way ; for whether any hath been accustomed to runne journies or not , no man shall go astray in the way , but shall go by a strait path towards ierusalem ; neither shall the filthy deserts hinder , in which formerly , evill beasts have dwelt : for then when the israelites shall passe over , there shall no lions , neither cruell beasts be there . againe , isaiah saith in another place , who are these that flie as clouds , and as doves to their habitations ? and this is spoken concerning the congregations of israel , who shall goe up from every place out of captivity , and with great facility , like clouds they shall come into their own land ; for the prophet compared their swift motion to the clouds . moreover hee saith , that they shall fly swiftly as doves , when they return to their nests . also daniel saith , blessed is hee that waites , and comes to a thousand , three hundred and thirty five days ; for then the messias shall first come , and shall reduce to nothing , the false worship of the gods , and shall cast it out of the world , and afterward he shall gather together his disperst people of israel , into the desert of the people ; according to that which is written , i will allure her , and bring her into the wildernesse , and speak comfortably to her , afterwards hee shall bring the israelites into their own land : for as moses the first redeemer did lead the israelites in the desert forty yeares , so the last redeemer shall doe , as it is written , and shee shall sing there , as in the daies of her youth , and as in the day when shee came up out of the land of egypt . after all these things they shall rest in their owne land , and shall rejoice in the lord their god , and in david their king . blessed is he that shall wait , and shal come to these daies . christian . behold , now from the time of the destruction of the temple , not onely 1335 yeares are past , but many more , and your fathers expected the messias at that time , and this was a constant exposition of the mentioned words , and notwithstanding , your messias is not yet come : from whence it is easily drawn , that you doe pervert the scriptures according to your pleasure . moreover , the other words which you have cited out of isaiah , are to be understood figuratively , and not according to the litterall meaning . iew . it is written also , thus saith the lord the redeemer of israel , and his holy one , to him whom man despiseth , to him whom the nations abhorreth , to a servant of rulers ; kings shall see , and arise , princes also shall worship , because of the lord that is faithfull , and the holy one of israel , and hee shall chuse thee . thus saith the lord , in an acceptable time have i heard thee , and in a day of salvation have i helped thee : and i will preserve thee , and give thee for a covenant of the people , to establish the earth , to cause to inherit the desolate heritages : that thou maiest say to the prisoners , goe forth ; to them that are in darknesse , shew your selves : they shall feed in the waies , and their pastures shall bee in all high places . they shall not hunger nor thirst , neither shall the heat nor sun smite them : for hee that hath mercy on them shall lead them , even by the springs of water shal he guide them , and i will make all my mountains a way , and my high waies shall bee exalted . behold these shall come from farre ; and loe , these from the north , and from the sea , and these from the land of sinim . i say , these sayings of scripture shall bee fulfilled , when the lord shall bring forth israel out of captivity ver. 7. ( whom man despiseth ) the lord speaks it by israel , who is despised by the nations , and an abomination to them , and a servant of so many lords ; but kings shall behold him , and rise at his presence , and princes shall worship him ; and they shall doe this because of the lord , who is the faithfull helper of israel , ver. 8. to establish the earth , that is , repaire the desolations of the land of israel , and possesse the heritages lying under desolation all the time of the captivity , v. 9. saying to the bound , goe forth out of captivity , for the israelites are as prisoners , who have not any power to goe out of captivity , and power of the gentiles . in like manner the captivity is compared to darknesse , ver. 9. moreover , they shal be fed , because they shall finde every where so much as shall satisfie them , untill they shall come forth out of captivity , even in the high places , where at another time , no pasture is found for cattell , because of the desert of water , and in places , where other travellers can get nothing , they shall find all sufficiency , v. 10. they shall no where suffer hunger or thirst , the lord providing necessaries for them ; who shall open in the deserts , fountains for them , and shall make fruit-bearing trees to grow for their profit ; and all these things shall happen to them miraculously . also in all the places of deserts , by which they shall passe , fountains of water shall flow forth . lastly ( hee saith ) and i will make all my mountaines a way , and my high ways shall be exalted . i will make every valley to bee exalted , and every mountaine or hill shall bee made low , and that wonderfully , lest in their journie , they should bee compelled to ascend and descend , to their wearying . and thus according to the litterall meaning , the saying also may be figurative , namely , that by that long journie , they shall not bee wearied , for the ascent and descent doe exceedingly weary the traveller ; therefore god shall give them strength , that they may not at all be wearied . moreover , the prophet subjoins , i 'll make my mountains , and my paths . for god shall make new waies through the deserts , where before was no way ; and when he adds again , behold these , &c. he recounts the foure parts of the world , into which the israelites are scattered : by the sea , understand the west , and by the land of sinim , the south , for there dwell the sineans , who descended from the sons of canaan . christian . and what shall be after that you shall be gathered together in the land of israel ? will they build cities , and til the ground ? iew . it is written , the sons of strangers shall build thy wals , and their kings shall serve thee , because in my anger i smote thee , and in my loving kindnesse i had compassion on thee . the nations in thy land shall build thy wals , and shall doe thy worke ; for at that time when my indignation was upon thee , thou wert brought into the service of the nations ; but in the time of my good pleasure , the nations shall likewise serve thee , as also their kings . thy gates shall be open continually day and night , neither shall they bee ever shut , that they may bring to thee the riches of the gentiles , and their kings may also be brought . he saith , thy gates shall be open , because peace shall be in the whole world , they shall go by night because of the heat , and kings likewise shall gather themselves together , to come before the messias as servants , before their lord . for it is the manner of kings , when they goe on foot , or ride on a horse , for honour sake , to bee conducted by princes . the glory of lebanon shall come to thee , the firre tree , the box tree , and the pine tree , to adorne the place of my sanctuary , and i will honour the place of my feet , for they did build the sanctuary with the trees of lebanon , which is set directly against the throne of majesty ; and when the throne of majesty is the sea of god , it follows , that the sanctuary is his footstool . moreover , the gate of heaven is above the sanctuary , and that is as it were the navill of the world , and the land of israel is put in the middle of the world , and ierusalem in the middle of the land of israel , and the sanctuary in the middle of ierusalem , and the temple in the middle of the sanctuary , and the arke in the middle of the temple , and the temple of holinesse is called the throne of majesty againe , the lord saith to isaiah , behold , i will lay thy stones with faire colours , and lay thy foundations with saphires , and i will make thy windowes of agats , and thy gates of carbuncles , and all thy borders of pleasant stones , and all thy children shall be taught of the lord : therefore it may be , that these words may be fulfilled , according to the letter , or else they may bee a figure , by which is exprest the magnificence and abundance of good things , which israel shall enjoy , that if they would , they might in those daies build their houses of precious stones . finally , all his sonnes shall be taught of the lord , and a man shall no longer teach his neighbour . christian . by these words heavenly ierusalem is figured out , or surely by these words is signified , the congregation , and church of the faithfull , which is the spirituall ierusalem : but i desire you to tell me somewhat more concerning this thing . iew . againe , isaias saith , stangers shall stand and feed your sheep , and the sons of strangers shall be your husbandmen , and vine-dressers . but yee shall bee called the priests of the lord , men shall call you the servants of our god , ye shall eate the substance of the gentiles ; doe ye understand these words ? christian . i doe not clearly understand ; doe you therefore vouchsafe to explaine them more plainly to me . iew . behold strangers shall arise out of their owne place , and shall come to serve us ; but we shall not bee compelled to doe our owne businesses , but the sons of strangers shall do them , to the end that wee may bee more free to serve god . moreover , we shall eat the substance of the gentiles . for besides this , that they shall serve us in our land , they shall bring us also gifts , gold and silver , and every good thing out of their owne land , and we shall not be compelled to goe out of our own land to exercise merchandise , and to get gaine ; for in our owne land wee shall injoy the good of the world . againe , the prophet saith , and their seed shall be known in the nations , and their off-spring in the midst of the people : all who shall see them , shall know them , that they are of the seed which the lord hath blessed , and when we shall go by the land of the gentiles to travell abroad , or to trafficke , although we shall have no need of them , wee shall bee knowne by our great honours , in which wee shall then be ; and we shall goe honorably apparelled , and men shall say of us , these are the children of israel , these are the seed which the lord hath blessed . likewise our young men shall goe for their pleasure to see the countries of the gentiles . god also shall renew a good aire , so that the israelites shall live in health many yeares . also he shal give the earth a singular virtue , as it is said ; behold i create new heavens , and a new earth , and the former shall not be remembred . christian . shall men dye in that land , or shall they live for ever ? iew . they shall not die by the sword , because war shall not be there , neither shall there be a naturall death , exept after many yeares , when a man shall be full of daies ; but when he shall dye , they shall not weep over him , as it is written , the voice of weeping and mourning shall no more bee heard in ierusalem . also in that time they shall not say of an old man , that hee hath accomplisht his daies , untill hee come to the three hundreth or five hundreth yeare , and above , such as were in the first ages in the beginning of the world . but these daies which now in the world are counted for old age , shall then bee the daies of youth , and men shall bee accounted then as growing children , as it is written , they shall be fruitfull in old age , they shall be fat and flourishing , in the contrary manner of old men ; wherefore it is written elsewhere , a child of a hundred years old shall die , that is , if any man dy in the hundreth year , which shall be , because of his sin ; they shall say of him , that a child is dead , and he expounds it after this manner : a child of an hundred yeares who shall sin , shall be accused ; as if he should say , the curse of god shall bee upon him . then they shal not build , and another inhabit , as now it is , neither shall they plant , and another eat , but according to the daies of trees , shall the daies of my people be ; that is , in the elect , because they onely shall have the longest lives , and that not without a miracle , but not other people ; whereupon ionathan hath interpreted that place thus : they shall live as the dayes of trees . but our rabbies say , that a living tree doth endure five hundred years . some also say there shall be some change in the nature of corne , in the time of the redeemer , that it shall as vines bee preserved in strength , and there shal not be need every yeare to sow new corn , but it shall be sown onely once , as the vine is once planted ; and after the corne shall bee gathered in ; the stalks shall remaine flourishing to the next yeare . christian . in what place of scripture , did your rabbies find that ? iew . in hosea , they shall preserve their corne , and it shall flourish as a vine . also in that time , if they aske of the blessed god raine , he shall give it them , and hee will give every man herbes in his field according to his desire . moreover , our masters say , that at that time when the israelites shall do the will of god , he wil also do their will , so that if any one alone shall have need of raine , he will give raine to him alone ; or if any one shall want raine for one herbe in his field or garden , he will give raine to that herbe alone . and this is that which is said , aske raine of the lord , and hee will give thee plentifull raine for every herb in the field . christian . because you have fallen upon zachary , tell me how you understand those words which are written in it , shall the whole earth be turned as into a plaine ? iew . i will tell you , behold , all the land about ierusalem , which now is mountainous , as it is in the psalmes , shall then be plain like the plainnesse of a champion field , and it shall be exalted , and be higher than all the land , although now it be higher than all the land of israel , by reason of the mountaines which are about it , because of which its height cannot be seene : but at that time when all the land round about it shall bee made plaine , its height shall be seen more than all the land . wherefore it is said in the prophecy of isaiah , the mountain of the lord shall be established upon the top of the mountaines , and shall be lifted above the hils , and many fields which now are nigh ierusalem , shall then be within the wals of the city , and that city being built , shall never afterwards be destroied , as it is written , behold , the daies come saith the lord , and the city of the lord shall be built from the tower of hananeel , to the gate of the corner , &c. it shall not be destroied nor pluckt downe for ever . it is said also in the psalm , if the lord build not the house , they labour in vaine who build it . but this hee saith of the sanctuary , and city of ierusalem . behold , from that day wherein the house of the lord was wasted , and the israelites led into captivity , and the city destroied , ierusalem was now againe rebuilt , and now againe destroi'd ; because it was in the power of the idumeans , and in the power of the ismaelites , and every year war was raised for it ; they build it , and these destroy it againe , because it is not the will of the lord , that the gentiles should keep it built , and therefore they labour in vaine who build it , and in vaine doe they rise in the morning who keepe it . first , the idumeans did subdue ierusalem ; afterwards when they were quiet , the ismalites came and made a great war with the christians , and tooke the city out of their hands , and there was a continuall war between them , and that discord , paines and labour to possesse the city , shall endure untill the redeemer and king messias shall come , to whom the lord god shal deliver ierusalem without all trouble . christian . shall the city and the temple be then built , as ezechiel saw them in the spirit of prophecy ? iew . yes , for he saith thus , in the 25 yeare of our captivity , in the beginning of the year in the tenth moneth , in that day the lord brought me to the land of israel , and set me upon an exceeding high mountaine , upon which there was as it were the building of the city , from the south , because in the day of mercy god will pardon the iniquity of israel , and will remember their sin no more , and the temple shall be built in the mountaine , and the city ierusalem shall be next to it , on the south there the lord shews ezekiel the building of the future temple , that the hope of the israelites might not faile , but they might know they should return into their own land , and should dwell in it securely , and the building of the temple shall bee much greater then it was at the beginning , though it shall not differ in forme and order . christian . ezekiel had this vision in the babylonish captivity , before the second house was built , therefore it cannot be understood of the building of a third temple . againe , i aske of you at what time of the year shall the israelites goe into their owne land , after your messias shall come . iew . i have told you already , namely , in the day of propitiation , for then god shall pardon the iniquity of israel ; but in the month nisan , they shall be delivered , which month also , before when they were delivered out of egypt , was the beginning of redemption ; they shall come forth before nisan , and shall ascend towards the land of promise , but in the first day of that moneth the building of the temple shall bee finisht , and they shall dedicate the altar in that day , and when they shall be in their journy , god shall judge them in the desert , as it is written , as i live saith the lord god , i will bring you out from the people , and will gather you together out of the nations , in which you have been scattered , and will lead you into the desert of the people , and will judge you there face to face , as as i judged your fathers in the desert of the land of egypt ; the meaning of which place is this : when i shall bring you forth out from the people , i will not lead you to the land of israel , untill i shall judge you in the desert of the people , for there i will take vengeance of you , and will destroy the rebellious , and every wicked one whom i shal find amongst you ; i will take my judgement of you in the place where no man shall bee found to passe or repasse , lest the nations should see your evill , and should rejoice over you ; but he saith face to face , that is , between mee and between you onely , without any mediatour . christian . shall then all the nations beleeve in one god ? iew . divers faiths shall not then be in the world as now , but a chosen language shall returne to the people , that all may call upon the name of the lord , and may serve him with one shoulder , for then shall be fulfilled that which is written , to gather together all nations that they may come and see my glory . i will set a signe amongst them , and i will send forth the rest of them to the gentiles , that they may shew my glory , and bring all your brethren from all nations , a gift to the lord , on horses and chariots ; as if he should say : i will cause all nations to come with gog and magog , and see my glory wherewith i will be glorified among them , and i will cause the remnant to goe into all nations , and declare my glory among the gentiles , who have not come to ierusalem , and when they shall heare that great miracle which god hath done in the tents of gog and magog , they shall bring the sons of israel on horses and chariots , for a gift to the lord , and they shall bring them honourably apparelled , set on horses and chariots , and the seed of israel shall continue all the daies of the world , neither shall the israelites ever perish , or be led into banishment out of their owne land , as those nations thought , who came with gog and magog , to besiege ierusalem , who thought to lead away israel , and blot out their name . again , the prophet saith , and all flesh shall come and worship before my face , saith the lord ; for all that are left of all the nations , shall come every yeare to ierusalem , to worship the king of heaven , and celebrate the feast of tabernacles : he saith evidently , the feast of tabernacles , which battell of gog and magog shall bee in that time . also the nations shall come from every part of the world to seek the peace of israel , bringing a gift to her . a gift , as it is written , thus saith the lord , behold i give to her , namely ierusalem , peace as a river , and the glory of the gentiles as a flowing stream , not that it shall hurt like an overflowing flood , but as an overflowing flood comes unawares , so glory shall suddenly come to them , that is , the riches of the gentiles , and all the daies of the world , the nations of the world shall serve israel , and the israelites shall have dominion over their enemies , and they shall revenge that bondage , which the gentiles have abused in their servitude , all the daies of the captivity ; and now also all the nations who doe not serve the iewes , are the debitors of death , and worthy of banishment , as it is written in isaiah , arise , shine , for the nation and kingdome that will not serve thee shall perish ; therefore all the time that they serve the israelites , they have a strong hope , as it is said , and strangers shall stand and feed thy sheep , and the children of strangers shall bee thy husbandmen , and thy vine-dressers . whence it appeares , you ought to serve us every houre , to fulfill that which is said , the greater shall serve the lesser . it is also written with you , that saint iohn hath said , the iewes are to be honoured , for our salvation came from them . christian . that last is false , because it is not written in the booke of iohn , that ye iewes are to be honoured by the christians , but thou hast added that to the words of our messias , who said it not . but yet you have not told me , who is gog , and who is magog , and when their battel shall be against the israelites . iew . magog is a name of a nation , and gog the name of the king reigning in that nation . but magog came of the sons of iaphet , and behold they say , that from the daies of alexander king of the greeks , the posterity of magog have been shut up in the end of the north , whom alexander shut up there within the mountaines , whence they have not gone forth hitherto , but they shall goe forth in the time of salvation , after that israel is gone out of captivity : for so wee have found it written , that alexander the macedonian shut up gog and magog within great and high mountains , out of which there is no egresse , but in one place onely , where hee made a very strong building , whose wals are of iron , that no man can goe forth thence ; also in that wall hee hath made by wonderfull industry , iron men , who continually as it were with hammers , and axes , doe smite upon the wall , that the men who are within the wals may thinke , that building is to be continued and fortified for ever , that none of them may ever go forth , and that building shall not be broken , neither shall any passage be made , until that great and terrible day come , when it shall please the lord , that they may goe forth thence ; for then mountaines shall be throwne down , and the steep places shall fall , and every wall shall fall to the ground ; for thus saith the lord god , behold i am against thee o gog , and i will bring thee forth , all thine army , horses and horsemen , and all of them clothed with all sorts of armour , even a great company with bucklers and shields , all of them handling swords . persia , ethiopia , and lybia with them , all of them with shield and helmet . gomer and all his bands , the house of togarma of the north quarters , ver. 14 , 15. in that day when my people of israel dwelleth safely , thou shalt know it , and shalt come out of thy place from the north parts , thou and many people with thee , and thou shalt come up against my people israel , as a cloud to cover the land . ver. 19,20 . and in that day there shall be a great shaking in the land of israel , so that the fishes of the sea , and the fowls of the heaven , and the beasts of the field , and all creeping things that creep upon the earth , and all the men that are upon the face of the earth , shall shake at my presence , and the mountains shall be throwne downe , and the steep places shall fall , and every wall shall fall to the ground , and i will call for a sword against him throughout all my mountains , saith the lord god ; every mans sword shall be against his brother . christian . these words of the prophet are wonderful ; but pursue your discourse , and declare what you know . iew . it follows , and i will plead against him with pestilence , and with blood , and i will rain upon him and his bands , and upon the many people that are with him , an overflowing raine , and great hailstones , fire and brimstone . thus wil i magnifie my selfe and sanctifie my selfe , and i will bee knowne in the eyes of many nations , and they shall know that i am the lord . againe , saith the lord , behold i am against thee , gog , and i will smite thee , and punish thee with six plagues , and will cause thee to come up from the north parts , and will bring thee upon the mountains of israel . and i will smite thy bow out of thy left hand , and will cause thine arrows to fall out of thy right hand . thou shalt fall upon the mountaines of israel , thou and all thy bands , and the people that is with thee : i will give thee unto the ravenous birds of every sort , and to the beasts of the field to be devoured . behold he saith , in that great war shall be a great tumult , to which zachary alludeth ; who in his prophecy speaketh thus , the mountaine of olives shall be rent ; also every mans sword shall bee against his brother in that tumult of the lord , neither shall be left of them but the sixt part of the multitude , and they shall goe to all nations , to declare the glory of the lord amongst the nations , that they come not against ierusalem ; or hee shall judge them with six judgments , namely , plague , blood , overflowing raine , hail-stones , fire and brimstone . but what he saith , fishes of the sea , and foules of heaven , know , that is spoken hyperbolically , to shew the greatnesse of the tumult which shall be . christian . why understand you that which is spoken of the fishes of the sea , &c. hyperbolically , but expoundest the other part of the prophecy according to the letter ? and where i pray you is it written , that alexander king of the greeks , shut up the sons of magog within the mountaines ? but continue that prophecie , as you have begun . iew . againe , ezechiel saith , and they that dwell in the cities of israel shall goe forth , and shall set on fire and burne the weapons , both the shield and the bucklers , the bows and the arrowes , and the hand-staves and the speares , and they shal burne them with fire seven yeares , they shall take no wood out of the field , neither cut downe any out of the forrests , for they shall burne the weapons with fire , that is , they shall not need to cut downe trees out of the woods , but the weapons of warre shall suffice . moreover , he saith ver. 11. and it shall come to passe at that day , that i will give unto gog , a place there of graves in israel , the vally of the passengers on the east of the sea ; and it shall stop the noses of the passengers ; there shall the house of israel bury them , to the end , that they may cleanse the land seven moneths , the stinke of the dead shall cause those that passe by that way , to stop and shut their noses from that very evill stink , and the people of the land shall be emploied in the burying of them seven moneths ; also the nations , who came to worship , shall goe forth out of ierusalem into the vally of iehosaphat , to see the carcasses of the army of gog and magog , who dealt wickedly against the lord . and though the house of israel doe bury them , that they may cleanse the earth seven months , 't is possible that they may see in those seven months , the judgement of those wicked men , for they shall see their carcasses full of wormes gnawing them , and fire burning in them , as it is written , they shall go forth and see the carcasses of those men , who have done perversely against me , for their worme shall not dye , neither their fire be extinguisht . christian . you have hitherto multiplied words of divers things , i would have you repeat to me those things in a compend ; which you have alledged here and above . iew . i will doe it , and give you 15 answers , 5 out of scripture , and 5 out of the caball , and 5 by clear demonstration . of the 5 which are brought out of scripture , this is the first . it is written that all shall bee gathered together from the foure parts of the world to come to ierusalem , and not a remnant or one of them shall remaine in a strange land , and i will gather them to their own land , and will leave none of them there any more , &c. but in the daies of the second temple , they of israel were not gathered together , but as it is written , the whole congregation together , was forty and two thousand , three hundred and threescore , and for our comfort it is written , that the israelites shall be gathered together in the day of salvation from these isles ; from elam , from sinear , and homath : but in the time of the first house , we do not find that one of them was transported to the isles of the sea , and by consequent , none was to be brought back from hence . christian . there is no truth in your mouth , who at your own pleasure doe pervert the scriptures ; for the mentioned places of scripture , are to be understood of the gathering together of the babylonish dispersion : concerning which , we find it thus written , remember i beseech thee , the word that thou commandedst thy servant moses , saying , if ye transgresse , i will scatter you abroad among the nations ; but if ye turn unto me , and keep my commandements and do them ; though there were of you cast out to the utmost parts of the heaven , yet will i gather them from thence , and will bring them to the place that i have chosen to set my name there . but if you object , that the lord said in ezekiel , i will gather them together to their own land , and will not leave any of them : but in the time of ezra , all the israelites did not returne to their owne land . i answer , that is not true , for ezra saith , and all the israelites dwelt in their cities . moreover that is to be noted which is written in deuteronomie concerning the babylonish captivity , then the lord thy god will turn thy captivity , and have compassion upon thee , and will return and gather thee from all the nations whither the lord thy god hath scattered thee . if any of thine be driven out unto the utmost parts of heaven , from thence will the lord thy god gather thee , from thence will he fetch thee , and the lord thy god will bring thee into the land which thy fathers possessed , and thou shalt possesse it . iew . if you will after this manner reproach my words , i will no longer speak to you of this matter . christian . doe it not i pray you , for i will lay my finger upon my mouth . iew . the second answer is found in ezekiel , they shall not be defiled any more in their uncleannesse , and abominations , &c. and david my king shall reign over them , and they all shall have one shepherd : and i will put my sanctuary in the midst of them for ever . the third is mentioned in isaiah , for the comforts of sion . and children of strangers shall build thy wals , &c. but in the building of the second temple , the israelites were not suffered to build the temple according to their will , but were continually molested with warres , to the end they might bee so hindered in the building , as it is written , with the one hand they did the worke , and in the other held a sword , neh. 4. 17. christian . i pray you take it not grievously , if i speake this once . behold cyrus king of persia , who was a stranger , caused the house of the lord to be built , and suffered the children of israel to returne into their owne land , and therefore the mentioned prophecy was fulfilled , according to the letter in the second temple , which was built by strangers , according to the prophecy of isaiah , but not without the command of god ; but proceed and tell me the fourth answer . iew . it is written for our comfort , and thy gates shall stand open continually day and night . but in the daies of the second temple , it is thus written , the gates of ierusalem shall not be open untill the son grow hot . therefore they shut the gates so long as their state continued . christian . there the prophet speakes allegorically , and hyperbolically , as he also saith there , thou shalt not have the sun for a light by day , &c. now speak you . iew . the fifth answer is written in isa. for our comfort ; for the nation and kingdome that will not serve thee , shall perish . but in the daies of the second temple , they were continually oppressed with bondage by the kings of the gentiles ; as it is written , behold , we are at this day oppressed with bondage , and the land which thou gavest our fathers to eat of the fruits thereof , and be satisfied with the fulnesse thereof , behold wee at this day are servants in it . christian . i haue said already , that all that place is. must bee understood allegorically , or hyperbolically . iew . i will now give you some answers out of cabala . christian . and i will willingly give eare to your words , providing , that you tell me the truth , and not a lie . iew . the first answer out of cabala is , our wise men have said thus : that in the daies of the messias , they shall burne wood gathered up in the army of gog and magog seven yeares , so that in those seven yeares , they shall not need other wood , seeing it is thus written , they shall make or maintaine a fire with weapons , &c. christian . ezekiel said not , that seven yeares they should burne weapons of war , so that they should not want other wood , and therefore the words of your wise men are false , and not true . moreover , wee must say , that prophecy is a certaine obscure figure , whose interpretation is not sufficiently manifest to you , nor to us . iew . the second is , the prophets say in the time of the messias , nilus a river of egypt shall bee dried up in one place , and the river euphrates in seven places , that there may be a passage for the redeemed israelites ; for it is thus written , and the lord shall dry up the tongue of the sea of egypt , that the remnant of my people may have a way . the third ; the prophets say that in the daies of the messias , the mountaine of olives shall bee rent through the middle , toward the north part , namely to be divided into two halfes , one halfe shall bend towards the north , and another towards the south ; but through the gap or breach , a great river shall run , for it is written , and the mountaine of olives shall bee rent through the middle , to the east and to the west , &c. and it followes , in that day living waters shall goe forth out of ierusalem . the fourth is propounded in ezekiel , namely , that the temple shall be rebuilt according to its first forme and similitude . the fifth is explained in the same place , that living waters shall goe forth of the sanctuary , on each bank whereof , fruit-bearing trees fit for food shal grow , &c. but in the daies of the second temple , 't is manifest , none of these things are yet come to passe . christian . the words of the prophets are not alwaies to bee understood according to the sound of the words , but in spirit , and according to an allegory . iew . the five answers which are gathered from clear demonstration , are taken out of the prophets , who say that all people shall beleeve in the lord , for it is written , god shall bee king over all the earth : in that day there shal be one god , and his name one : but now the nations beleeve , and have many faiths , and they doe as they did at the beginning . christian . although there bee divers and many faiths , neverthelesse , all nations and people doe beleeve in one god , who created heaven and earth , some few men excepted , who worship idols ; but of all the nations some men are found who beleeve in the god of heaven . iew . the second clear demonstration is also had from the prophets , who say that all the israelites shall be in quiet and peace , safe from all annoiance of forraine kings , as it is said in isa. the lord hath sworne , i will not give thy corne any more for food to thine enemies : but hitherto wee have been in bondage under the people . the third ; the prophets say , war shall bee no more in the world ; for it is thus written , i will break the bow and the sword from the earth . and againe , it is said , nation shall not lift up sword against nation , neither shall they learne war any more . but to this time they make war , that people against this , and a man kils his neighbour , they quarrell among themselves , people with people , prince with prince , and all the earth is full of robbery , and plundering , as in antient daies . christian . i am constrain'd here to interrupt your words , and answer the same . behold , that word od , that is , beyond , sometimes in hebrew is taken for , for ever , sometimes for a long time , and sometimes for a short time ; as it is in that place , thy name shall no more be called iacob , but israel shall be thy name , and yet a little after , in the same place , he is thrice called iacob . so in the book of samuell , it is said , the philistines came no more into the bounds of israel , who neverthelesse came into the land of israel after the death of samuell . so it is said here , there shall be war no more , that is , there shall not be war at that time , when the messias shall come , and shal be born ; as it was in the time of augustus the emperour , when our christ was born in great peace , that men then might have broke , and turned their swords into plow-shares , and their spears into pruning hooks if they would , for that manner of speaking is used by the prophets . iew . the fourth is also expressed by the prophets , that the wolfe and the lamb shall feed together , and the lyon shall eat straw like the oxe , and the suckling child shall play upon the whole of the aspe ; but these creatures are now hurtfull from the daies of old . christian . i will answer you presently concerning this prophecy . iew . the fifth is this , the land of sodome shall bee rebuilt as it was from the beginning , seeing it is thus written , and i will bring back the captivity of edom , and his villages . for from the beginning , the waters of sodom were sweet , and watering the land , as it is written , and lot lifted up his eies , and saw all the plaine of iordan , which was watered every where : but now to this day those waters are dryed up , and salt . behold , all these consolations we yet expect shal be . god grant that they may come speedily in our daies . amen . selah . christian . we have far digrest from our first discourse , when we began to speak of the war of gog and magog . now therefore tell me what shall bee after that war . iew . in those daies all men shall bee busied in wisedome , to know the lord , as it is written , the earth shall bee filled with the knowledge of the lord . then that which ieremie saith , shall be fulfilled , a voice of joy and a voice of gladnesse shall be , and all shall say ; confesse to the lord of hosts , because the lord is good , for his mercy endureth for ever , and they shall bring an oblation for thanksgiving into the house of the lord . he doth not say , they shall bring an oblation for sinne and for iniquity , because in that time , wicked men and sinners shall not bee among them , but all shal know the lord . hence it is that our rabbies have said ; all oblations shall be made void in the last times , except the oblation of thanksgiving . moreover , in those daies they shall say no more , the fathers have eaten sowre grapes , and the childrens teeth are set on edge , because then sinners shall bee cut off , neither those that sin at that time shall commit any great sin ; then the people shall know that god is king over all , neither is there another besides him , and they shall come to ierusalem , to learn the judgements of god and his lawes , even as he saith , come and let us goe up to the mount of the lord , to the house of the god of iacob , and he will teach us his waies , and we will walke in his paths , for the law shall goe forth from zion , and the word of the lord from ierusalem . he shall judge among the nations , and shall rebuke many people , and they shall beat their swords into plow-shares , and their speares into pruning hooks . the prophet speaks here of the messias ; for if war shall be raised among the gentiles , or questions arise , they shall come to judgement before the king messias , who shall be lord of all the people , and hee shall reprove them , and shall say to him who shall be found guilty , amend those faults which thou hast done against him who hath called thee to judgement . and for this cause there shall not be war against people and people , because the king messias shall pacifie them ; neither shall they need instruments of warre , but shall break them , to make of them instruments of husbandry . in that day the lord shall bee exalted alone , who shall cast out idols universally : and although idols have ceased already among some people , yet some are found in the east , who worship idols ; likewise they are truly counted among worshippers of idols , who bend their knees , and make images . but in the daies of the messias idols shall be wholly rooted out . christian . at this day , and from many yeares there are not , neither have been idols in the world , as i said above , but all nations worship one god , neither do we christians adore and worship images , as you iewes think , neither doe we beleeve that any power is in images , that they can bring us any help ; but some among us , who professe themselves to bee christians , doe adore and worship our christ before images , as your fathers also formerly in the first house did adore and worship god before the arke of the sanctuary . but let us leave these things , or reserve them to another time , for i desire to heare something from you concerning beasts which shall be in the time of your messias . iew . concerning beasts you have it thus written , the wolfe shall dwell with the lamb , and the leopard shall lie down with the kid ; and the calfe and the young lion , and the fatling together , and a little child shall lead them , and the cow and the beare shall feed , their young ones shall lie downe together , and the lyon shall eat straw like the oxe , and the sucking child shall play on the hole of the aspes , and the weaned child shall put his hand on the cockatrice den . they shall not hurt nor destroy in all my holy mountaine ; for the earth shall be full of the knowledge of the lord , as the waters cover the sea . here are some sayings , that in the daies of the messias , the natures of living creatures and beasts shall be changed , and they shall be as they were at the beginning of the creation , and as in the arke of noah : for if in the beginning of the creation , a lyon had devoured a sheep , one kinde of the creation had perished . christian . what therefore did the lyon , and other devouring creatures eat then , who now eat flesh ? iew . i say , if the lyon had eat the flesh of any beast , the world had been deprived of that creature , forsomuch as all creatures first were created in each sex , male and female , and no more , neither could the devouring creatures sustain hunger until cattel which might be devoured , had brought forth other individuals , for the preservation of their kind ; therefore it was necessary , that in the meane while they should eat the grass of the field , untill devourable cattell were bred and brought forth , then , and after that their nature began to bee fed with flesh . wee must think the same of them , for the time when they were in the arke of noah ; for if devouring creatures had destroi'd the devourable creatures , one kind had been wanting in the world , forasmuch as onely two and two were carried into the ark , and no more in one kind ; unlesse you would rather say , seven and seven of cleane beasts were carried in , for the necessity of the devouring . some likewise expound these words figuratively , because the wolfe and the leopard , the beare and the lyon , doe signifie wicked men , tyrants , and violent extortioners , who fal upon the weak and poor , as devouring creatures fall upon the weak cattell . for the sheep , the cow , the calf , and kid , do signifie the poor of the earth . but there shall be so great a peace in the earth , in the daies of the messias , that no man shall wrong his neighbor . i allow not this exposition ; for the prophet saith , they shall not hurt nor destroy in all my holy mountaine . christian . but i thinke this exposition true , seeing that rabbi moses the egyptian , write in his readings upon the book of iudges , after this manner : let it not enter into thy heart , that in the daies of the messias , any thing is diminished of the course of this world , or any thing then renued of the workes of the six daies ; but the world shall have then its succession like the succession of this time . so likewise of that place , the wolf shal dwel wth the lamb , &c. this is the sence , that israel shall dwell in safety with the wicked of the world , who are compared to lions , wolfes and leopards . finally , in the time of the messias it shall be knowne to all , for what cause those similitudes were spoken , and what is signified by them . thus much the mentioned rabbi moses saith ; and after this manner iacob called iuda a lyons whelpe , and isachar he called a strong asse , and benjamin a wolfe , &c. but let us returne to the prophecy . iew . in the daies of the messias , peace shall bee through the whole world , as it is written , and they shall beate their swords into plow-shares , &c. neither shall nation lift up sword against nation , and they shall not learne the use of war . we may also say , that the nature of beasts shall not be changed , but they shall devoure flesh , as they doe now . but the lord shall defend the land of israel , that evill beasts shall not hurt in it , as it is written , they shall not hurt nor destroy in all my holy mountain , the reason whereof is shewed , for the earth is full of the knowledge of the lord , and because the israelites shall bee good , and shall keep the way of the lord , no evill beast shall have any dominion over them , neither over their cattell , or over any other thing , as the lord promised by moses our teacher , and i will drive out every beast out of the land ; and if they passe by it , it shall not hurt . and againe he hath said , for the lion shall eat straw like the oxe , for he shall not teare the flesh of a beast in the land of israel , though he finde not a carcasse . and the infant shall play , &c. for the enmity of the serpent , contracted from the beginning of the creation , shal be taken away in the daies of the messias , through the whole land of israel , and also a serpent , or other evill beasts shall not hurt any of the people of israel , by what place soever he passe . christian . shall your messias have wife and children ? iew . concerning this it is found written thus , kings daughters were among thy honourable women , upon thy right hand did stand the queen in gold of ophir : that is , among the noble wives , which the messias shall have , shall be the daughters of kings ; because every king of the gentiles shal esteem it for great glory to him , if he give him his daughter to wife . but the psalmist saith , the queen stood , v. 9. for although the daughters of kings are nūbred among his wives , neverthelesse the queen , who shall be of the israelites , she shall sit at his right hand in a crown of gold , and shee is properly called his concubine , because she onely and continually is appointed for his bed ; but others shall come to him at certaine times , when hee shall call for them in his time , to come to the king ; but the queen his wife shall continually be conversant in his closet , and bed-chamber . moreover , concerning his sons , it is thus written , he shall see his seed , he shall prolong his daies , and the desire of the lord shall prosper in his hand . christian . hoe , thou blind iew ! are you not ashamed to speak such things of the most holy messias , as if he would give his heart to carnall pleasures , and would have many wives , seeing that the prophets have sung of him , that he shall come to take away our sins from us ? behold , thou hast fallen as a blind man at noon day . and moreover , thou seducest other iewes with your exposition ; all these things are to be understood figuratively ; for that queen , is that peculiar congregation of faithfull men beleeving in the salvation of the messias , and the daughters of kings are the nations of the gentiles , who came to beleeve in christ ; and concerning this church the spouse of christ , solomon speakes in the canticles . iew . some likewise among our rabbies expound the mentioned verse allegorically , almost as you have done , except that they understand by the undefiled spouse , the synagogue of israel . christian . but what thinke your rabbies , concerning the death of the messias ? shall hee live alwaies , or shall hee die as other men after a long time ? iew . our great doctor , moses the son of maimon , saith , the messias shall dye , and his son shall reign after him , and the son of his son shall succeed after his son in the kingdome , neverthelesse the messias shall live many daies , and at length hee shall die in great glory , and his son shall inherit the empire , and after him his nephew , &c. christian . neither you nor the son of maimon understand the power of god , and the mystery of the holy scriptures . for although the messias was to die , yet he was to die for our sins , for he was stricken , smitten of god , and he was afflicted , he was wounded for our transgressions , he was bruised for our iniquities ; the chastisement of our peace was upon him , and with his stripes we are healed . all we like sheep have gone astray , we have turned every one to his owne way , and the lord hath laid on him the iniquity of us all . he was oppressed , and hee was afflicted , yet he opened not his mouth : hee is brought as a lambe to the slaughter , and as a sheep before her shearers is dumb , so he openeth not his mouth . he was taken from prison , and from judgement , and who shall declare his generation ? for he was cut off out of the land of the living : for the transgression of my people was he smitten ; and he made his grave with the wicked , and with the rich in his death , because he had done no violence , neither was any deceit in his mouth . yet it pleased the lord to bruise him , hee hath put him to griefe : when thou shalt make his soule an offering for sin , he shall see his seed , he shal prolong his daies , and the pleasure of the lord shall prosper in his hands . he shall see of the travell of his soule , and shall be satisfied : by his knowledge shall my righteous servant justifie many , for he shall bear their iniquities . therefore will i divide him a portion with the great , and he shall divide the spoile with the strong ; because hee hath poured out his soule unto death ; and hee was numbred with the transgressors , and hee bare the sinne of many , and made intercession for the transgressors . you see here , what isaiah the prophet hath said concerning the death of the messias , how he should die for our sins , that he might save our soules , and might lead us into the kingdome of heaven , and that he should see his seed , and should prolong his daies ; and truly the pleasure of the lord hath had a prosperous successe in his hand : forasmuch as his name hath been magnified in the whole earth ; and you who slew him , are disperst throughout all the nations ; your house is desolate , and you are become of the people of god , not the people of god , and of gods peculiar inheritance , an abomination in the eies of god , and of the sons of god , the sons of belial . but on the contrary , they who beleeve in god , and in his christ , these are the people , the possession , and the sons of god , and they shall never see death , because after this world , sin shall not bee , and by consequent , neither death which is the punishment of sin . iew . our masters speak far otherwise of these things ; for they say in the time of the messias , the earth shal be filled with the knowledge of the lord , because of the plentifull pouring forth of god , whereby he shall then bow himselfe downe to the world ; neither shall faith be then corrupted , neither shall man be changed , but to good , and to perfection . it is also likely , that then the dead shall not rise , but they who have been just ; the wicked shall remain in death , some few excepted . and truly you have now seen , that innumerable miracles shall be wrought in the time of the messias , as i have shewed you ; and because all these are not yet come to passe , wee beleeve not in your christ , but doe expect our redeemer , neither doe we despaire , though many and great tribulations doe meet us in this our moderne captivity . christian . you and your rabbies do err very much , for al these wonderfull things , concerning which you have spoke to me , are fulfilled already , some few excepted , which shall bee wrought in the second comming of christ , that is , in the end of the world , when christ shall come to judge the quick and the dead ; for our christ hath raised some dead from a corporall death , and some from a spiritual death . at this day idolatry is taken out of the world , and the earth is full of the knowledge of the lord ; because all people doe at this day confesse one god . now many people doe goe to enter into the house of the god of iacob , which is the church of beleevers in christ . now the wolfe dwels with the lambe , that is , the ungodly man , and the destroier with the meeke , and hee doth not hurt him . moreover there was peace through the whole world in those daies when our christ was born ; for one man , namely octavianus , did then reign over the whole world in peace , and in the world to come , there shall be peace without end . now the gates of ierusalem are open , that is , the church of the faithfull is open , and every man of each sex , man and woman , old man and young man , rich and poor , iew and gentile , whosoever will , may enter in . also the mountaine of the lords house , is prepared on the top of the mountaines , and is lifted above the hils . at this day in ierusalem among beleevers , the voice of weeping and mourning is no more heard , because they have consolation here , and they expect in the world to come joy , which shall never bee taken from them . there men shall live not only five hundred or a thousand yeares , but for ever and ever . iew . i understand not your words , because you speake figuratively , and not according to the letter of the scripture . christian . this is that which the lord hath said by the prophet , the ox knows his owner , and the asse his masters crib , but israel doth not know , my people doth not consider . likewise moses saith , the lord shall smite thee with madness , blindnesse , and astonishment of hearth , and thou shalt grope at noon day , as the blinde man gropeth in darkness , and thou shalt not prosper in thy daies . iew . this is the punishment wherewith god doth chastise us for our sin , but he will not throw off his people for ever . christian . what is that your sinne , for which this banishment , which now you suffer so long after the second house is so much prolonged beyond the banishment of the first house ? since that it is sufficiently manifest of the greatnesse of the sins which the kings of iuda did , and yet for them the time of banishment was not prolonged but two and fifty yeares ; but in the second house they did not worship idols , and neverthelesse the captivity endures wonderfull long . iew . i answer you to this doubt , thus : the sins wch they cōmitted in the time of the first house were very grievous , that even then it was decreed , that the second temple should not stand but seventy whole weeks , and then againe they should suffer punishment , and should beare the iniquity of their fathers , to the end of the redemption , as it is explained in the end of daniel , which present captivity in which wee now are , is for the sins which the israelites committed before the babylonish captivity . christian . this your answer is vaine , for the sonne shall not bear the iniquity of his father , if hee bee not a follower of his fathers wickednesse ; but i will heare what daniel saith concerning that captivity . iew . behold , he speaks after this manner , blessed is he that waites , and comes to a thousand , three hundred , and thirty five daies , but a yeare is as a long day . and againe , a day is a little yeare . likewise there is a certaine place found in the earth , where almost a whole yeare is but one day : for example , there is a place where the day takes up six months , and the night challengeth to it selfe the remnant of time ; there i say a yeare consists of one day . so daniel called dayes yeares , because he would have his words shut up and sealed . christian . and when shall the mentioned number 1335 be accomplisht ? iew . some say that number is extended to the year of the world 6118 ( which is the 2367 year of christ ) for first , they counted 1290 daies to that time , when they laid down the abomination of desolation after the destruction of the temple , according to the words of daniel ; and afterwards they began to number 1335 daies : but they who went before us , did not receive this supputation , but every man laboured to finde out some account which might agree with their daies . and after this manner thou shalt finde with our rabbies of good memory , many & divers bounds , which are al past , for they were carefull to finde out some neere bound , lest the common people should despaire , because redemption was suspended . christian . and so your rabbies doe alway seduce you , saying , behold , at this time the messias shall come , and when that that is past , again they say , at that time he shall come : how will yee believe these lying words ? consider , you have no hope , and salvation is deferred from you , and god is departed from you , and you have no consolation , not a prophet nor vision ; therefore be converted , & acknowledge your saviour and our saviour , our lord christ . iew . neither have wee had from the beginning of the second temple , a prophet or vision , but in those daies when the messias shall begin to grow , then prophecies and visions shall be multiplied . but at this time all vision and prophecie is sealed ; for the end of the vision of the prophets , hath respect wholly to the growing of the messias kingdome . when hee shall come , we shall have great consolations , so that al the daies of our captivity , shall bee counted as a little moment , as it is written , i have left thee a little moment , and in great mercies i wil gather thee . christian . vision and prophecy is shut up from your eies , but not from our eies , for we are all taught of god , and the mysteries of the kingdome of god are revealed to us , and if you also will believe in our lord christ , you may enter into the kingdome of god . iew . wee cannot beleeve in your christ , because hee was a magician , and all his miracles were wrought by the magick art , and therefore he was judged to death , as the lord god taught us , and because hee brake the sabbath , and said hee was a god , therefore the iewes slew him . christian . hold your peace knave , and doe not so reproach our saviour ; but if you will at another time , i will come to you , that wee may speake more of this matter . who knows , peradventure thou wilt acknowledge the truth , and receive our gospell . iew . i am content , that according to your pleasure you come to me ; but speak nothing to me of your bad tidings . christian . take heed to your selfe , that you say not bad tidings , but good tidings , for it is a manifestation of the goodness of god , which came to us by christ the redeemer of the world . but why doe you so refuse to heare the gospell , and why doe you shun the light , and will set in darknesse ? is it not written concerning the light of the gospell ; the people which did walke in darkenesse saw a great light , and to them which dwell in the shadow of death , light hath shined ? iew . this is the reason why i will not heare , because iesus your messias was an evill man , and his speeches were fained , and the glorious god saw that hee would seduce the world , and would set himselfe forth for god , and for that god hath said that men should die , but iesus ought to bee hanged upon the crosse , that so all that should come into the world , might see that hee was not god . moreover , none of the prophets hath prophecied frō that time , wherin christ being crucified , was hang'd up , none of israel , neither any of the nations , because a lying spirit did so much prevail in the world , that there was no place for the spirit of prophecie . but also we suffer al these tribulations , and this very long captivity , because that wicked man was borne of us , and in our land , who made himselfe god , and seduced the whole world . christian . all those evils which you iewes suffer , came not upon you because of our christ , because he said that he was god , and the son of god , but rather for this , because your fathers slew him and crucified him , a holy man and just , the saviour of the world , who did no evill , neither was deceit found in his mouth . behold , this holy man your fathers slew , and numbered him with the wicked , and ye all allow this fact to this very day , and therefore ye shall never find grace in the eies of god , unlesse ye return from that evill way , and acknowledge our lord iesus christ , whom ye in contempt , do call ieschim . vnless you beleeve in him , you shall all perish , and shall goe downe to hell . behold , i have foretold it , you shall not finde other salvation in heaven and in earth , and for this cause seeke the lord while he may be found , call upon him while he is neere . forsake your unbelieving heart , and returne to the lord , and he will have mercy on you , and to our god , for hee will abundantly pardon you . be not like your fathers , who hardned their faces more than a rocke , and would not returne to the lord , but dealt wickedly against the lord , the god of their fathers , who delivered them to be spoiled , as you see it at this day : i beseech you harden not your necks as you have done hitherto , but give your hands to the lord , and acknowledge that christ is sent for the salvation of all men , who shall beleeve in him , the lord our god is gratious and mercifull , who will not turne away his face from you , if yee returne to him . iew . you shal never perswade me to receive your faith , and believe in your christ , for that which you beleeve , no reason can comprehend , neither any man understand . for how shal i beleeve , that the creator of heaven and earth , and all things that are in them , shut himselfe up in the wombe of a iewish virgin , grew nine moneths , and was borne a child , and afterward increased in stature , and was delivered into the hands of his enemies , who condemned him with the judgement of death , slew him on the crosse , and yee afterward say and beleeve , that he lived again , and returned to his former state ? neither the mind of a iew , neither can any man comprehend this , therefore you spend your words in vaine , seeing that these things have no likelihood of truth . christian . knowest thou not , that nothing is unpossible to god ? verily all those things which you have now mentioned , are in the prophets , but wrapt in the covering of words ; for thus saith the prophet isaias , behold , a virgin shall conceive and beare a son , and shall call his name immanuel . and in another place hee saith , hee was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was upon him , and with his stripes we are healed , &c. doe you see how wonderfull things the prophet hath spoke concerning the messias , and all these things are fulfilled in our christ ? againe heare what the same prophet saith , in that day the branch of the lord shall bee beautifull and glorious , and the fruit of the earth shall be excellent and comely for them that are escaped of israel . where ionathan hath interpreted in chaldee , after this manner . in that time the messias of the lord shall be for joy and honour . behold , the messias is called the branch of the lord , that is , the sonne of god , as also in ieremiah he is called the branch of david , for he saith thus , in those daies , and at that time , will i cause the branch of righteousnesse to grow up unto david : where ionathan the chaldee interpreter , saith thus . in those daies , and at that time , will i raise up to david a messias of righteousnesse . you see now , that the creator could suffer afflictions , not in the divine nature , but in the humanity which he assumed in the unity of the person . iew . these are wonderful things , and what i pray you hath that your iesus done , or what need was there that hee should bee born of a woman ? why did he sustaine all those passions and afflictions , which our fathers brought upon him ? christian . was it not said already , that he was wounded for our transgressions ? all we like sheep have gone astray , wee have turned every one to his own way , and the lord hath made the iniquities of us all to meet in him . iew . some of our teachers have said , the messias hath no other passions , but a certaine internall griefe and trouble , whereby he is internally afflicted that his comming is so long deferred , and in the meane while sees his people in captivity , and he cannot helpe them , and deliver them ; but he shall never be delivered into the hand of his enemies , as ye affirme . christian . your rabbies have been estranged from the womb , they have gone astray as soon as they were borne , speaking lies , stopping their eares like the deaf adder , that they might not heare the truth ; they have ceased to heare rightly and wisely , and therefore god hath cast them off , and hath blinded their eies , as it is written , goe and tell this people , heare ye indeed , but understand not , and see yee indeed , but perceive not . make the heart of this people fat , and make their eares heavy , and shut their eies : lest they see with their eies , and heare with their eares , and understand with their heart , and convert and bee healed . loe , it hath come to pass to you iews , according to this prophecy ; for your fathers saw the wonderfull workes which our christ did , and would not understand : they heard his doctrine , and could not reprove him , and yet they stopt their eares , likewise yee to this very day do confirme and approve their works , and therefore in vain do ye expect another messias . iew . if your christ is god and the true messias , why did he conceale himselfe in the flesh ? and why did hee not come openly , by renewing his law , and giving it publikely ? for so the men of his age had not erred , neither should they stumble who come into this world after him ; he should have done his works in publick , that all might beleeve on him , especially that great multitude which he destroied , and deprived of redemption by his concealing himselfe ; for because of that concealing , they were separated from him , and beleeved not in him . thou knowest not what thou saiest ; hath he not shown in words and deeds , such miracles , as no other did , that hee was the messias and redeemer of the world , and yet your fathers said , that by beelzebub , and by the power of devils , that is , by magick art , he did all those things , lying against their own lives ? loe , god hath sent his own son , his onely son into the most pure womb of a virgin , as isaias did foretell , and hee was made man within her , and born of her , without her pangs and griefe , and that by a miracle , farre otherwise than other women bring forth , and that was not impossible , forasmuch as all things which doe far exceed the power of man , are possible to god , and by his power , a body might be created within a body , and be quickned by the spirit . also he could and he would send his glorious word within a pure virgin , that hee might bee incarnated within her , and be born of her , without any griefe or paine , and as he entred into her , so he went out of her ; and she remained a virgin before and after the birth . but that child , who also is the glorious god , did walke upon the earth thirty three yeares that he might save man , for he was sent to the sons of israel to redeem them , but because they were a people of a stiffe neck , and would not receive him , neither observe all the signes , such as no man ever did ; the gentiles come and received him with love , and the blessed god chose them for his peculiar people in stead of israel , and they were made the sons of abraham for their faith , because abraham is the father of the faithfull , and beleevers in god are the sons of abraham . he therefore was that messias , of whom the prophets did prophecy , and he walked thirty yeares before hee became known to these who were in the world . but presently after that time , he manifested himself to the israelites , that hee was the christ of the lord , and wrought signes and miracles , such as none of the prophets ever did , shewing to the whole world , that he came to redeem man for sin , as it is written , he was wounded for our transgressions ; and hee made a new covenant with us , according to that which is said in ieremy , behold , the daies come saith the lord , and i will make with israel and with iudah a new covenant , not according to the covenant which i made with their fathers , for i will put my law in their inward parts , &c. therefore it is manifest from these sayings , that the lord would make with the israelites a new covenant , and not according to that covenant which he made with abraham , when he made a covenant with him that every male child should be circumcised ; but this covenant was another covenant , namely , baptisme , in which by the power of christs sufferings , all mans sin is remitted , and that signe or sacrament is common to male and female . moreover , he gave them a new law after that the law of moses was fulfilled ; for the law was given to moses onely for a time , as you have it written in the thalmud , in the treatise of idolatry , where it is said , that the law was given but for 2000 yeares ; for the fathers of good memory say thus ; that the world must endure 6000 yeares , that it should bee 2000 yeares void and without form , that after two thousand yeares , the mosaicall law should bee given ; that it should stand 2000 years under the law , and 2000 yeares under the messias , then it should returne to its owne rudenesse . but now the 2000 yeares of the law , and besides many above a thousand are past , and your messias is not yet come , as ye iewes say . there is also another sign , that the law of moses was given for a time , because the prophet saith , remember the law of moses my servant , hee doth not say , doe the law of moses , as if hee should say : in the time of the messias remember the law of moses , because then all things which are written in the law of moses concerning the messias , shall be fulfilled : for the offerings and sacrifices of oxen and sheep , did foreshew the sacrifice of the messias , when he was led forth for a sacrifice , and as a sheep which before the shearers is dumb , so opened he not his mouth , but with his blood hee hath washt us from our sins , and hath cleansed away our iniquities . now therefore o iewes , i turne my selfe to you . behold , yee pray morning and evening in all your prayers , that the messias and the redeemer may bee sent to you , and ye stand in the feast of propitiation from the evening to the morning , crying and praying with your whole heart , and your whole strength to the lord , that hee would heare you , and send you the messias , but there is no change of your state , there is none who understands your prayers , or who opens the gates of heaven , and takes you out of this life , and much lesse , who sends your messias ; yea , to speake somewhat more , nothing is seen , nothing is heard , there is no voice or vision which may tell you the comming of the messias . and behold , the property of the blessed god is , to heare the prayers of the just , and it is impossible according to your assertion , who say your faith is true , that there hath not been some just in all these generations which have been from the daies of the desolation of the temple to this present , that the blessed god hath not heard their praier , and hath sent them the messias for their merits , or that some signe hath not been revealed to them , or vision shewed , or voice heard , whence they might have a sign of his comming . furthermore , for what cause doe you thinke the messias doth so long defer his comming , that he doth not redeem you ? how can hee in this so long time , see your tribulations which yee suffer in this banishment , and doth not deliver you out of your tribulations , neither executes judgement against your enemies ? why doth hee suffer you so to wander through the deserts , as sheep without a pastour , and have not any certain dwelling ? why hath he cast you from him now so many yeares , and doth not remember you with god ? truly when formerly hee chastised your fathers for their sin , presently after they confest , and praied , and humbled themselves before him in their captivity , presently i say hee delivered them , although they had even committed idolatry , and offended against the law of moses , had polluted the sabbath and solemnities , had broke the covenant of abraham ; yet i say , notwithstanding these , when they repented , and did confess their sins , forthwith he heard their prayers , he repented of the evil inflicted upon them , he delivered them , and every day sent them the prophets to comfort them in their banishment , yea , when before they were certified of the end of their captivity , to wit , that they should bee in captivity but seventy yeares , but the present captivity is now prolonged beyond a thousand and five hundred yeares , and it is certaine , that in the second house they did not worship idols , neither committed they so much as one of those transgressions , which they committed in the first house ; but neither in this captivity , is any man found who worships idols , as they did in former daies , and neverthelesse not any consolation , or the voice of any oracle doth appeare , or is made known . what therefore is that your sin , for which this captivity after the second house , continues so long beyond the captivity of the first house , except that ye would not receive and heare the messias the saviour , when hee came to your land , but did persecute him even to death ; yea , when your fathers saw his miracles and terrible works , such as no man ever did , yet they would not beleeve on him , and therefore neither for them , neither for you , shall ever any propitiation ever be made , but being cast forth ye shal lie in the dark , and shadow of death , ye shall perish for ever , unlesse yee bee converted and confesse him . measure for measure . iew . this captivity shall endure to the end of redemption , to purge away the sin of our fathers , as it is declared in the end of daniel , blessed is he that waites , and shall come to one hundred thirty five daies . by daies , understand yeares , as if he should say , for the sins which they committed in the first house , before the captivity of babel , the mentioned time must be expected , &c. christian . i have said even now , that it is a great error among you , to think the sonne doth beare the iniquity of his father , although he hath not committed his sin , seeing the scripture saith plainly , the sons shall not dye for the fathers , &c. and againe it is written , visiting the iniquity of the fathers , unto the third and fourth generation of them that hate mee . where hee meanes , that god doth not visit iniquity but unto the fourth generation ; and how many thousand generations doe you thinke are past to this present time ? behold now from the time of the destruction of the temple and city , not only a thousand three hundred and thirty five yeares , but many more are past , and your fathers expected the messias about the end of those yeares , for so they interpreted the mentioned place of daniel , and neverthelesse your messias is not yet come , neither hath removed from you the punishments of this very long captivity . iew . this captivity is prolonged for the transgression which the israelites did in the second house , making themselves gods ; as jesus , the apostles , and other saints did , who all were jewes , and did perversely interpret the sayings of the prophets concerning jesus , and made him as it were a perpetual idol , for this the israelites are almost perpetuated in this so long captivity . christian . doubtlesse no man is ignorant how very grievously the kings of judea and israel sinned in the first house , who ordained priests for the worship of idols , and cleane destroyed the true worship of god , and nevertheless they were in captivity but seventy yeares . but in the modern captivity , they who have acknowledged christ , and have called him the son of god , have not denied god , but they saw the workes of god in christ , and said , this is the son of god : but if they had erred in this , yet for this they had not denyed god : which seeing it is thus , why is this your captivity so wonderderfully prolonged ? therefore it appears , that your reason is erroneous and in effectuall ; and truly it is the property of god , that his goodnesse doth exceed his severity , which seeing you cannot deny , why did not the messias come in that time , which is so often toucht in the book of daniel , according to the supputations of all your wise men ? verily hee ought not , neither could deferre his comming so many hundred yeares , beyond the bound appointed by himselfe . and if you will say that he will come in the generation of the just , and then will not be absent one moment ; i answer , that all is erroneous , forsomuch as there hath never been a generation , in which all men have worshipped one god , except the generation of our time ; and neverthelesse he stil defers his comming . but now i must depart from you , but i will return againe to you , and speake more with you of this matter . iew . goe in peace , and see that you returne to mee againe , for i also have yet many things which i would discourse with you concerning your christ , and concerning your bad tidings . christian . you speak like a desperate and perverse jew . finis . notes, typically marginal, from the original text notes for div a51572e-640 dan. 1.15 iob 5. 19. gen. 2.2 . deu. 32.4 gen. 1. ●6 psa● 101.7 psa. 101.5 gen. 1.21 . isa. 27.1 . ps. 104.26 iob 40. 1. isa. 60.21 eze. 32.2 . ion. 1.17 . psal. 104. 26. eze. 37.6 gen. 2.22 gen : 2.23 isa. 60.19 isa. 64.4 . 1 cor. 15. 44. lu● 14.15 . ier. 5.3 . psa. 69 9. psal. 66.5 isa. 40.13 . psal. 36.9 gen. 5.27 gen. 3.24 exo. 14. 28. exo. 7 : 16 1 sa. 16.13 exo. 7.16 . exo. 13.9 . exod. 7.7 ier. 16.13 . ier. 12.7 . ier. 25.11 psal. 119. 89. exo. 12. 40. gen. 15. 13. ion. 3.10 . is. 56.1,2 . isa. 59.16 . isa. 60.21 ier. 3.14 . isa. 5213. isa. 59.16 isa. 40.31 hag. 2.6 . to the 10. ezr. 3.12 1 king. 8. 7. 〈◊〉 . 22. psal. 3.4 . gen. 24● 63. ier. 26. 18 gen. 28. 17. hag. 2 . 9● zach. 2.5 ex. 15.17 ps. 127.1 . gen. 28. 17. ier. 31.38 isa. 2.2 . isa. 2.3 . gen. 28. 11 mich. 4.4 hag. 2.9 . ex. 15.17 ps. 127.1 . zech. 2.5 . hag. 2.9 . mal. 3.1 . is. 56.1,2 . ier. 29. 13,14 . isa. 56.2 . ezek. 36. 22. le. 26.42 ier. 3. 14. isa. 52.3 . isa. 59.16 . isa. 26.9 . dan. 12.9 mal. 3.1 . mal. 3. ● . 3. mal. 4. 6. isa. 26.19 dan. 12.2 dan. 12. 2 dan. 12.2 hab. 2.14 isa. 11. 9. isa. 11. 6. isa. 2.2 . isa. 65.19 isa. 1 3. ioh. 10.30 deu. 13.5 isa. 41. 18 isa. 40.31 isa. 60. 8. dan. 12.2 hos. 2.14 . num. 32. 13. hos. 2.15 . dan. 12.12 isa. 60. 8. is. 49.7 , 8 , &c. isa. 40.4 . isa. 60.10 ver. 11. ver. 13. isa. 54 11 isa. 54.13 ier. 31.34 isa. 61. 5. isa. 61. 9. ver. 9. isa. 65.17 isa. 65. 19 ps 92.14 . isa. 65.20 ver. 22. zac. 10.1 . zac. 14.10 ps. 125.2 . isa. 2.2 . ier. 31. 38,40 . psa. 127.1 ver. 1. eze. 40.1 . ver. 1. that is , april . ezek. 20. 34,35 . isa. 66.19 isa. 66.23 ver. 12. isa. 60.1 . eze. 38.3 . eze. 38. 22. eze. 39. 1,2 . zac. 14.4 . ezek. 38. 22. ver. 20. eze. 39.9 . isa. 66.24 . isa. 11.11 . ezra 2.64 ver. 11. neh. 1. 8. eze. 34. 13. ezr. 2.70 . deu. 30.3 ezek : 37. 23. isa. 60.10 isa. 44. 28 isa. 60.11 . neh. 7.3 . isa. 60. 9. ver. 12. ne . 9. 36. isa. 60.12 eze. 39.9 . ver. 9. isa. 11.15 zec. 14.4 . eze. 47.1 . ver. 12. zec. 14.9 . isa. 62.8 . isa. 2.4 . gen. 32. 28. 1 sa. 7.13 1 sa. 28.4 isa. 2.4 . isa. 11.6 . eze. 16. 53. gen. 13. 10. hab. 2.14 ier. 33.11 ezek. 18. 2,3 . ier. 31.29 isa. 2.3 . mic. 4.3 . ps. 138.2 . isa. 11. 6. gen. 6.19 . gen. 7.16 isa. 11.6 . ge. 49.27 mic. 4.3 . isa. 11.9 . lev. 26.6 isa. 11 7. ver. 8. psa. 45.9 . isa. 53.10 can. 1.9 . isa. 53. 6. isa. 11.9 . isa. 11.9 . mic. 4. 2. isa. 2.2 . isa. 60.11 isa. 2.2 . isa. 65 : 19 isa. 1.3 . deu. 28. 29. dan. 12. 12. dan. 12.4 dan. 9.27 isa. 54. 7. isa. 54. 13 isa 9. 2. isa. 7. 14. isa. 53. 5. isa. 4.2 . ier. 33.15 isa. 6.9 . ier. 31.31 ge. 17.12 mal. 4. 4. pro. 15.8 , 29. ier. 29 . 1● dan. ●2 . ●2 ier. 31.29 , 30. exo. 20. 5 ier. 29.15 dan. 12.12 mr. anthony wotton's defence against mr. george walker's charge, accusing him of socinian heresie and blasphemie written by him in his life-time, and given in at an hearing by mr. walker procured ; and now published out of his own papers by samuel wotton his sonne ; together with a preface and postcript, briefly relating the occasion and issue thereof, by thomas gataker ... wotton, anthony, 1561?-1626. 1641 approx. 87 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a67122 wing w3643 estc r39190 18253003 ocm 18253003 107259 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a67122) transcribed from: (early english books online ; image set 107259) images scanned from microfilm: (early english books, 1641-1700 ; 1138:22) mr. anthony wotton's defence against mr. george walker's charge, accusing him of socinian heresie and blasphemie written by him in his life-time, and given in at an hearing by mr. walker procured ; and now published out of his own papers by samuel wotton his sonne ; together with a preface and postcript, briefly relating the occasion and issue thereof, by thomas gataker ... wotton, anthony, 1561?-1626. wotton, samuel. gataker, thomas, 1574-1654. [2], 62 p. printed by roger daniel ..., cambridge (england) : 1641. imperfect: cropped and tightly bound. reproduction of original in the union theological seminary library includes bibliographic references. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. 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range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng walker, george, 1581?-1651. -socinianisme in the fundamentall point of justification. jesus christ -divinity. socinianism. heresies, christian -england. 2005-10 tcp assigned for keying and markup 2006-01 spi global keyed and coded from proquest page images 2006-04 emma (leeson) huber sampled and proofread 2006-04 emma (leeson) huber text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion mr. anthony wotton's defence against mr. george walker's charge , accusing him of socinian heresie and blasphemie : written by him in his life-time , and given in at an hearing by m r walker procured ; and now published out of his own papers by samuel wotton his sonne . together with a preface and postscript , briefly relating the occasion and issue thereof , by thomas gataker , an eye and eare-witnesse of either . hieronym . adv . errores joan. hierosol . nolo in suspicione haereseωs quenquam esse patientem . cambridge , printed by roger daniel , printer to the university . anno dom. 1641. the preface . it hath ever been and is generally held a breach , not of charity alone , but even of * piety too , to insult over and trample upon persons deceased : which if in any sort of men doth well deserve such a censure , surely among christian men especially it may justly be so deemed for any in that manner to deal with their christian brethren , such as have lived and died in the profession of the same common faith in christ , and in the fellowship of the same church of god with themselves . not that it is presumed an act unwarrantable or uncharitable to refute any errour that such have broched while they lived , or to remove any scruple that thereby may remain in the minds of those that yet survive : for * a fond thing were it , not to offer to pull out the shaft sticking yet in the body , or not to seek to close up the wound by it made in the flesh , because the party were gone and had withdrawn himself who had shot the one , and thereby caused the other . free it is at all times to defend necessary truths , whether the authours and patrons of them survive yet or be deceased : but to insult and triumph over any , when they are now dead and departed from us , as if we had convinced and conquered them while they were yet alive with us , when as indeed we have done nothing lesse ; yea , to renew aspersions and imputations of the most heinous and horrible guilt that can be against them long after their decease , when we suppose the memory of things so long before past and gone may be worn out with the most , and buried with the greater number of those that were privy to what was then done , recharging them in most vehement & virulent manner with those crimes which the parties then cleared themselves of , nor were we then able to make any good proof of against them , may deservedly be censured ( if i be not much mistaken ) to argue no small defect , not of piety and charity alone , but even of humanity , ( not to adde , of common honesty it self ) in those that so do . now this whether m r george walker have made himself guilty of or no , in his treatise lately published under the title of socinianisme in the fundamentall point of justification discovered and confuted , concerning m r anthony wotton , a man , by m r walkers own confession , of speciall note for his piety , life and learning , while he lived , which both the university of cambridge , and the city of london are able also to give ample testimony unto ; i say nothing my self , but leave it to be tried and judged by the sequele , wherein i shall be only a relatour of that that my self was for the most part either an eye or an ear-witnesse of , leaving m r wotton to plead his own cause , and m r walker's own dayes-men by their award under their own hands either to cast or to clear him . the relation . not to hold my reader therefore long in the entry ere i come to the relation : m r walker in a letter directed to m r wotton ( whom he had before bitterly inveighed against both in private and publick ) dated may the second , 1614. yet to be seen under his own hand , chargeth him ( for you shall have it precisely in his own words ) on this wise , the errours and opinions which you maintain , and wherewith you have infected divers , are of all that ever were sown by the enemy of god and man amongst christian people the most pestilent and dangerous , being nothing else but the heresies of servetus and socinus those most damnable and cursed hereticks , the greatest monsters that ever were born within the borders of christ his church . and after this charge in such hideous terms conceived , in the same letter he subjoyneth this peremptory challenge , meet me as a christian before eight learned and godly ministers chosen equally by both , that they may be witnesses betwixt you and me , and that it may be seen whether i do justly charge you with heresie and blasphemy or no , and whether your writings do not shew you to be a socinian . upon receit of this letter containing much other lavish and menacing language , m r wotton repaired to the right reverend , the then bishop of london , d r king their diocesan , acquainted him with the businesse , and requested his lordship to convent m r walker and himself , and to heare them both together ; not refusing , if m r walker could make his charge good against him , to undergo such censure and penalty as he should be deemed thereby to have justly deserved ; otherwise requiring due satisfaction by his lordships means from him who had wronged him in such manner . but the bishop perswaded m r wotton rather , according to m r walkers own proposition , to referre the matter to such a number of their brethren the ministers as were by him mentioned , and so to make a private end of the businesse . whereunto m r wotton returned this answer , that howsoever he desired rather that his lordship would be pleased to have the hearing of it himself , yet since that he seemed to like better of the other course by m r walker propounded , he was well content to condescend thereunto , so be that his lordship would be pleased to assigne one of his chaplains then present to be one of the foure to be nominated by him , though a stranger to him ; for that he cared not who they were , acquaintance or strangers , so they be godly and learned , that should heare and judge his cause . and the bishop accordingly promised that it should so be , assigning m r henry mason , a grave and reverend divine , being then and there present , to undertake that office with such others as were to be adjoyned unto him in the same : who yet surviving in the city is able to testifie of this passage with the bishop , whether it were according to this relation or no. for i have this onely from m r wotton's own report ( though nothing doubtfull of the truth of it ) who meeting me accidentally in pauls church as he came from the bishop , having not seen him long before , shewed me m r walker's letter , told me what speech he had had thereupon with the bishop , and what by the bishops perswasion he had yielded unto ; withall requesting me to be one of those that were on his part to be named for the discussing and deciding of this difference . which motion of his albeit i desired to wave , wishing him rather to make choise of some other , both nearer at hand , and of better abilities , the city affoording such not a few ; yet at his instant request , the rather pressing it upon me , because he had , as he said , so happily light upon me unexpected , and notwithstanding that he knew before my judgement in some particulars to differ from his , having both by word of mouth , and in writing also sometime at his own request manifested to him as much , yet making no reckoning thereof , i was at length induced to condescend thereunto . the persons nominated by m r walker were m r stocke , m r downame , m r gouge , and m r westfield ; whereof three is yet living , m r stock onely is deceased . those that were nominated by m r wotton ( because m r mason by occasion of an extraordinary employment by his majestie suddenly enjoyned , of surveying a book of d r john whites ready to be published , could not attend the businesse , another therefore being substituted in his stead ) were these , m r balmford , m r randall , m r hicks , chaplain to the earl of excester , and my self ; who alone ( i suppose ) of all the foure now survive , and am the rather induced to affoord this christian office to so worthy * a deceased friend . it was thought not so fit to meet in a private house ( which at first we had done , but found therein some inconvenience ) as in some church that stood out of the way of ordinary concourse . by occasion hereof d r baylie , afterward bishop of banghor , came in as one of us , and made up a ninth , because we desired to make use of his church . there accordingly we met , and some time being spent , or , if you will , wasted , rather in loose invectives then in orderly disputes , i made bold to propound a course to the rest of the company ( because time was precious , and my self came farthest ) for the better expediting of the businesse undertaken by us ; which was also generally approved of by the rest , and by both parties agreed unto . the proposition was this , that m r walker should in a parallel consisting of two columns set down socinus his hereticall and blasphemous errours and positions on the one side , and m r wottons assertions , wherein he charged him to concurre with socinus , over against them on the other side : upon view whereof it might the sooner appear how the one suited with the other . m r walker undertook so to do ; and m r wotton required onely to have m r walker's said writing delivered unto him some two or three dayes before the set time of our next meeting , that he might against that day prepare a brief answer thereunto , in writing then to be exhibited . the motion was on either side deemed equall ; nor did m r walker himself mislike it . now by this means , god in his providence so disposing it ( which at the present in likelihood was little dreamed of ) m r wotton , as * abel , though deceased , is inabled to speak in his own defence , and to plead now his own cause as well as then he did . m r walkers parallel , and therein his evidence produced for the proof of his charge above mentioned , you shall have in his own words as it was then given in ; those pieces of it onely that were conceived in latine being faithfully translated word for word , as near as could be , into english , because in english m r walker's book with the renewed charge is abroad . m r walker 's evidence . that it may plainly appear that socinus , servetus , ostorodius , gittichius , arminius and m r wotton do in the doctrine of justification hold one and the same opinion in all points , i shew by the parts and heads of their doctrine set down in order , and by their own sayings and testimonies paralleled and set one by another . the first errour of socinus and his followers is , that justification is contained onely in remission of sinnes , without imputation of christ his righteousnesse . socinus . his own words . 1 for ( as oft hath been said by us ) in remission of sinnes , which is the same w th not-imputation of sins , is our righteousnesse contained : and therefore with paul , not to impute sinnes , and to impute righteousnesse , or to account righteous are the same . and with this imputation ( as we have said ) the imputation of anothers righteousnesse hath no commerce . treatise of christ the saviour . part. 4. chap. 4. pag. 463. column . 2. near the end . 2 there is no one syllable extant in holy writ of christs righteousnesse to be imputed unto us , chap. the same , pag. 462. 3 it is the same with paul , to have sinnes covered , to have iniquities remitted , to have sinne not imputed , that it is , to have righteousnesse imputed without works . and this manifestly declareth , that there is no cause why we should suspect mention to be made of anothers righteousnesse , since we reade that faith was imputed unto abraham for righteousnesse , or unto righteousnesse , pag. the same . col . 2. 4 god delivered the lord jesus unto death , that by him rising from the dead we might hope to obtain justification , that is , absolution from our sins , pag. 463. col . 2. 5 that is first to be considered , that this imputation can in no wise be upheld , in the same place . wotton . 1 albeit with piscator i willingly acknowledge that the justification of a sinner is wholly comprehended in the alone pardon of sins ; yet i find no where in holy writ that there is need of the imputation of christs passive obedience unto the attaining of it , theses in latine . 2. that christs obedience is imputed by god to the justification of a sinner , doth not appear by any testimonie of scripture , or by any argument , or by any type or ceremonie in the law , or by any signification in the sacraments of the gospel , in the same , arg . 1. 3 no necessary use or end can be assigned of the imputation of the obedience of christ to the justification of a sinner , in the same , arg . 4. 4 i renounce the law , both in whole and in part , performed by our selves , or any other in our stead , to the justifying of us in the sight of god. 5 i assent to piscator , that justification consisteth wholly in remission of sinnes . for so doth the apostle , rom. 3. & 4. propound and dispute the question , without any mention or inckling of christs righteousnesse . these are his words in a little english pamphlet , first published briefly , and secondly by him enlarged . the second point or errour is , that faith is a condition appointed by god to be performed on our parts for obtaining of justification . socinus . 1 the promise was made to abraham not without a secret condition , to wit , that he should walk before god and be perfect , that is , he should not refuse to obey him . now to walk before god , and to obey him , are included in faith , and cannot be without it ; yea they flow from it alone , as he himself teacheth after in the same chapter . 2 the confidence saith he ( which he had before affirmed to be faith ) is the cause of our obedience : therefore a man believeth , because he trusteth . and it is perfected by obedience : because no man is truly said to have trusted , before he do indeed obey , part. 4. chap. 11. pag. 555 , 556. and a little after , 3 whereby that appeareth to be most true , which we even now strove to prove , that that faith , which of it self so far as concerneth what is in us doth justifie us , is confidence in christ , 559. wotton . 1 the condition to be performed on our part to justification , is to believe , sermon 8. upon john , pag. 352. 2 the act of faith or believing bringeth justification and adoption onely and merely by the place and office which the lord of his own mercie hath assigned it , to be the condition required on our parts for the atchieving of these favours and honours , serm. 9. pag. 452. the third errour is , that faith doth not justifie us , as it apprehendeth christ and his righteousnesse , but by it self , in a proper not metonymicall sense . socinus . 1 we are justified by faith in christ , so farre forth as we trust in christ , part. 4. chap. 11 pag. 558. col . 2. 2 the faith of christ doth justifie us by it self , or ( to speak more rightly ) god doth justifie us by himself , pag. 559. col . 1. wotton . 1 faith in that place ( to wit , rom. 4.5 . ) is to be taken properly unlesse peradventure it be used for to believe or to trust . for that which is by some alledged of a trope , whereby they suppose that christs obedience apprehended by faith is signified , i doubt how i may grant . and a little after , 2 what trope should there lie hid , i see not . 3 also serm. 9. on john. abraham believed god ; and it , that is , his believing , was counted to him for righteousnesse , pag. 453. 4 also in his purgation , i think that faith in christ , without a trope , in proper speech is imputed to all believers for righteousnesse . the fourth errour is , that for faith properly taken , and dignified and made worthy , not of it self , but in gods acceptation and of his mercie , a man is justified , and may lay claim ( as it were ) to remission of sinnes . socinus . 1 for faith we are deemed perfectly just . and a little after , 2 abraham believed god ; and for that cause he was accounted of him for righteous , part. 4. chap. 4. pag. 462. col . 2. 3 for one act of faith was abraham righteous , servetus , book 2. of law and gospel , as calvine reciteth in his refutation of servetus , pag. 903. wotton . 1 he that believeth is accounted by god , to all purposes concerning eternall life , to have done as much according to the covenant of the gospel , as he should have been accounted to have done , according to the covenant of the law , if he had perfectly fulfilled it , in his first english paper . the fifth errour is , that faith is no firm perswasion , by which men apprehend and lay hold upon christ and his righteousnesse , and apply them to themselves , as of right belonging to us by our spirituall union : but that it is a trust and confidence in christ for salvation joyned with obedience to christs precepts : or ( to speak plainly ) a confidence that christ , having obtained by his obedience the kingdome and all power , will certainly give us salvation , if we relie on him , and obey his counsels . socinus . 1 faith in christ , which maketh us righteous before god , is nothing else but to trust in christ , part. 4. chap. 11. in the beginning : and in the same , page 560. col . 2. 2 to believe in christ , is nothing else but to trust in christ , to cleave to christ , and from the heart to embrace his doctrine as heavenly and healthsome . and a little before , 3 this your apprehension of christ , is a mere humane device , and a most empty dream . and towards the end of the chapter . 4 he calleth our perswasion of righteousnesse , already obtained and gotten by christ , vain . wotton . 1 as for that perswasion , wherein some would have faith to consist , it followeth him that is justified , not goeth before , as faith must needs do , ser. on john , p. 392. also p. 338. and 448. 2 to believe in christ is to trust in christ , and to rest on him , to have his heart settled , and to relie wholly and onely on him . and what this trust is , he describeth more particularly , pag. 390. where he saith , 3 it is such a faith , as maketh us rest upon god for the performance of his promise . the sixth errour is , that christs whole obedience and righteousnesse serve , first and immediately for himself , to bring him into favour and autoritie with god : and secondly onely for us : not that it might be communicated to us in him , to make us truly and formally righteous , but onely that it might serve for our use in that it maketh him gracious with god , and so both able to obtain that faith might be accepted for righteousnesse , and we for it ; and also powerfull to give those blessings which are promised to those that trust in him . socinus . 1 as adams offense made him and all mankind procreated by him guiltie of death , so christs righteousnesse and obedience procured life eternall to christ himself . whereby it cometh to passe , that so many as shall by procreated by him become partakers of the same life , part. 4. chap. 6. and , 2. part . 2. chap. 8. p. 178. col . 2. and , 3. part . 3. chap. 3. in the end . wotton . in a paper written in latine . 1 all the good will wherewith god embraceth us proceedeth from that grace , that christ is in with god. now that is in these things for the most part contained , that he is by nature the son of god , that he is perfectly holy , that he hath performed obedience exact in all respects , both in fulfilling the law , & in performing all things belonging to the office of a mediatour : from whence it followeth , that those that believe are for christs righteousnes gracious with god. and in the same paper , 2 if question be concerning the formall cause of justification , i exclude from it either obedience of christ . if of the efficient by way of merit , i maintain it to depend upon both . the seventh errour is , that christ did not satisfie the justice of god for us , in such sort , that we may be said ( when we truly believe ) to have satisfied the justice of god and his wrath in him : and that god of his mercie without christs satisfaction made ours , doth pardon our sinnes and justifie and redeem us . socinus . 1 reade over all the places of the new testament , in which mention is made of redemption , and you shall find none in which there is evident mention of the paiment of any true price , or of satisfaction , part. 2. chap. 1. pag. 109. col . 2. and a little after , 2 as we are said to be sold under sinne , that is , enslaved to it , without any true price intervening ; so are we said to be redeemed from the same by christ , that is , freed , though no price hath truly and properly intervened . 3 likewise part. 1. chap. 7. in the end , he denieth satisfaction . 4 also chap. 4. pag. 84. col . 2. that there is no need of any satisfaction , when the offense is not imputed to him that hath offended by the party against whom he hath offended , or the debt is by the creditour remitted . wotton . in the paper written in latine . 1 neither ( that i speak freely what i truly think ) can i understand what place is left for pardon , if by payment of pains in christ we be deemed to have satisfied the wrath of god , and to have born the punishment due to our sinnes : for pardon and punishment are contraries . 2 also in his english paper enlarged , the same words are rehearsed , and the same reason given , even , because pardon and punishment are contraries . thus have you the evidence by m r walker then given in for the justifying of that his charge : which , for the effect and substance of it , is in as broad and odious terms in print now again renewed , some six and twenty years after the cause according to his own request heard , and some fourteen years after m r wotton's decease . may it please you now to heare m r wotton's answer in his own defense , as it was in writing by him then exhibited . mr. wotton's defence . a. w. in the doctrine of justification holdeth one and the same opinion in all points with socinus : and therefore is justly charged by g. w. to be guilty of heresie and blasphemy . that he doth hold the same in all points , is shewed by these seven errours following : the first errour of socinus and his followers is , that justification is contained onely in remission of sinnes , without imputation of christs righteousnesse . 1. if you mean without imputation of christs righteousnesse as the meritorious cause of justification , i grant the proposition to be hereticall and blasphemous . and so doth socinus deny imputation . i. christ ( saith he ) did not satisfie for our sinnes : treatise of christ the saviour , part 1. chap. 1. pag. 1. part 2. chap. 17. pag. 245. col . 1. part 3. pag. 306. beginning , and chap. 1. pag. 307. col . 1. ii. he could not satisfie , part 2. chap. 24. pag. 288. col . 2. part . 3. in argum . chap. 6 : pag. 406. iii. he did not pacifie god , part 2. chap. 2. pag. 120. col . 1. part 1. chap. 7. pag. 76. col . 2. iv. there was no need of any satisfaction to be made , part 1. chap. 1. pag. 1. v. god would not that any satisfaction should be made , part 3. chap. 2. pag. 317. col . 2. and pag. 324. col . 1. but i do not so deny imputation of christs righteousnesse : for i acknowledge it to be the meritorious cause of our justification , and that for it we are accepted of god as fully as if we had fulfilled the law perfectly , treatise of the justification of a sinner , in explication of the definition of reconciliation , and in the definition of adoption , and in the conclusion . 2. if you mean without imputation of christs righteousnesse , as the formall cause whereby we are made formally righteous , by having fulfilled the law , and satisfied the justice of god in christ , i say the proposition is neither hereticall nor blasphemous . and that i must be so understood , my writings shew . for , first , i professe that i speak of the formall cause of justification , treat . of justific . of a sinner , in the state of the question , in answer to argum. for position 1. and to arg. 1. for position 3. and in the conclusion . secondly , i expresse that manner of formally righteous , treat . of justific . of a sinner : where i expound what it is to impute to a sinner christs obedience ; and of justification , where i deliver mine own opinion , sect. 2. which is the very place that m r walker alledgeth against me out of the english . therefore i agree not with socinus in this first errour , but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of justification . the second errour is , that faith is a condition appointed by god to be performed on our parts for obtaining justification . 1. socinus defineth believing on christ to be nothing else then to yield ones self obedient to god , according to the rule and prescript of christ , and by so doing to expect from christ himself the crown of life eternall , treat . of christ the saviour , part 3. chap. 2. pag. 321. col . 1. 2. he maketh faith to be indeed ( as m r walker saith ) a confidence in christ , but he addeth immediately ( which m r walker leaveth it ) that is , an obedience to christs precepts , with a firm hope of obtaining those things which he hath promised to those that obey him , part 4. chap. 11. pag. 559. col . 1. and in the same page he laboureth to prove , that faith doth signifie obedience to christs commandments , sect. hinc factum est . 3. he maketh repentance and amendment of life the means to obtain that forgivenesse of sinnes which christ hath brought , part 3. chap. 2. pag. 321. col . 1. 4. and whereas faith is added to repentance , act. 20.21 . it is not ( saith he ) because faith in christ is required unto the obtaining of remission of sinnes , as working somewhat more in us besides repentance it self , that doth hereunto appertain ; but because this repentance cometh not but by faith in christ . in the same columne , sect. manifestum . 5. he saith , that whereas john sent the people to christ , and warned them to believe in him ; it was not as if they should find any other thing besides repentance in christ that was requisite unto the obtaining of pardon from god , but , first , that they might be exactly taught of christ what that repentance ought to be . besides , that from christ they might understand that that was wholly so indeed , which he delivered onely as a messenger . lastly , that they might not be washed with water onely , but have the holy ghost poured upon them , part 3. pag. 320. col . 1. but i never writ , spake , nor conceived so of faith to the obtaining of justification . nay , it is evident that i make faith not a believing of that which christ taught , and an assurance of obtaining that he promised upon our repentance and obedience ( which is socinus his confidence , part 4. chap. 11 pag. 559. col . 1. ) but a resting and relying upon christ , a trusting to christ for salvation , serm. 6. upon john , pag. 286. and serm. 8. pag. 386 , 389 , 398. yea a means , and , if you will , an instrument to apprehend and receive christ to our justification , treat . of justific . in explicat . of the definition of reconcil . so that , for ought i hold of faith , christs righteousnesse may be even the formall cause of our justification . therefore i agree not with socinus in this second errour , but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of justification . the third errour is , that faith doth not justifie us , as it apprehendeth and applieth christ and his righteousnesse ; but by it self , in a proper not metonymicall sense . this third errour hath two propositions , which shall be answered to severally . the former is , that faith doth not justifie as it apprehendeth and applieth christ and his righteousnesse . i hold this proposition to be false ; acknowledging and confessing that faith doth not justifie us but onely as it apprehendeth and applieth christ and his righteousnesse ; the very condition of the gospel being , that by faith we apprehend and apply christ and his righteousnesse to be justified thereby , treat . of justifie . in explic . of the definit . of reconcil . the other proposition is , that faith doth justifie us by it self in a proper not metonymicall sense . i never said or thought that faith doth justifie us by it self . this onely i say , that in this proposition , faith is counted for righteousnesse , the word faith is to be taken properly , not tropically ; the question being in such propositions not of the meritorious or formall cause of our justification , but of the condition required on our part instead of keeping the law. therefore i agree not with socinus in this third errour , but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of justification . the fourth errour is , that for faith properly taken , and dignified and made worthy , not of it self but in gods acceptation and of his mercy a man is justified , and may lay claim to remission of sinnes . neither socinus nor servetus ( in the words you bring out of them ) affirm that a man is justified and may lay claim to remission of sinnes , for faith any way dignified , &c. nay , socinus avoucheth , that repentance and amendment of life is that by which that forgivenesse of sinnes which is brought by christ is obtained , part 3. chap. 2. pag. 322. col . 1. how then am i proved to agree with him in that errour which he is not proved to hold ? especially , seeing that i never said that we are justified for faith , and do renounce all dignity and worth in faith , and give the whole merit of our justification to our saviour christ and his obedience . that which is alledged out of my papers is no more but this , that the condition of the gospel being faith , as the condition of the law is keeping of the law ; he that believeth in christ hath done as much , that is , performed the condition of the gospel , as well as he that keepeth the law hath fulfilled the condition of the law : so that on his part god requireth no more to his justification . and that this is certainly my meaning , the words going before in that english paper , and those also that follow in the other english paper , and in the latine , do manifestly shew . therefore i agree not with socinus in this fourth errour , but am unjustly charged to be guilty of heresie and blasphemie for holding one and the same opinion with him in all points in the doctrine of justification . the fifth errour is , that faith is no firm perswasion by which we apprehend and lay hold upon christ and his righteousnesse , and apply them to our selves as of right belonging to us by our spirituall union ; but that it is a trust and confidence in christ for salvation , joyned with obedience to christs precepts : or ( to speak plainly ) a confidence that christ , having obtained by his obedience the kingdome and all power , will certainly give us salvation if we rely on him and obey his counsels . whether the three propositions set down in this errour , be rightly gathered from the words alleaged by m r walker out of socinus or no , i leave to other mens judgement . but whatsoever socinus held , i have nothing to do with any of these propositions . onely of the first i say , that the perswasion , whereof i speak in the place he bringeth , is that particular assurance that every man ( as some define faith ) must have to justification ; viz. that his sinnes are forgiven in christ : whereas faith ( being the condition required on our part ) must go before justification , at least in nature . but this perswasion followeth it , and is bred in us by the spirit of god after we believe and are justified . for it is given to us , being already adopted sons , gal. 4.5 . and adoption is a prerogative vouchsafed us upon our believing , john 1.12 . therefore i agree not with socinus in this fifth errour , but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of justification . the sixth errour is , that christs whole obedience and righteousnesse serve first and immediately for himself to bring him into favour and authority with god ; and secondly , onely for us : not that it might be communicated to us in him , to make us truly and formally righteous ; but onely that it might serve for our use , in that it maketh him gracious with god , and so both able to obtain , that faith might be accepted for righteousnesse and we for it ; and also powerfull to give those blessings which are promised to those that trust in him . the words you alledge out of socinus prove no more ( at the most ) but the first point of this errour , that christs whole obedience and righteousnesse serve first and immediately for himself , to bring him into favour and authority with god. there is nothing in this sixth errour that toucheth me . all that i say , in the former place alledged by m r walker , is no more but this ; that whatsoever maketh christ beloved of god is some cause of gods love to us who are beloved in and for him , ephes . 1.3 , 4 , 6. now among other things for which christ is beloved , his holinesse and obedience have no mean place . whereupon it followeth that they may be reckoned in the number of those causes that make us beloved of god in and for his sonne our saviour jesus christ , treat . of justific . of a sinner , in explic . of the definit . of reconcil . in the latter i say , that we are not accounted to be formally righteous , by having fulfilled the law and satisfied the justice of god in christ . and yet i acknowledge that we are ( for his obedience ) accepted of god as righteous no lesse then if we had indeed performed those things . and this was determined in the first errour to be neither heresie nor blasphemy . therefore i agree not with socinus in this sixth errour , but am unjustly charged to be guilty of heresie and blasphemy , for holding one and the same opinion with him in all points in the doctrine of justification . the seventh errour is , that christ did not satisfie the justice of god for us in such sort that we may be said ( when we truly believe ) to have satisfied the justice of god and his wrath in him : and that god ( of his mercy ) without christs satisfaction made ours , doth pardon our sinnes , and justifie and redeem us . socinus denieth all satisfaction by christ , not onely with limitation ( as you propound it in this seventh errour ) but absolutely , as appeared in mine answer to the first errour : and accordingly he maintaineth that we are pardoned , justified , and redeemed without any satisfaction made by a true price paid to god the father by our saviour christ for us . but i acknowledge and professe that christ hath made satisfaction for us , by paying a true price to god his father for us : and that god doth not pardon us but for and in respect of that payment made for us . in the places alledged out of my writings i say no more , but that we cannot be held to have satisfied the wrath of god in christ , and withall to be truly and properly pardoned . if we have been punished , how are we pardoned ? if we be pardoned , we have not been punished . christ hath been punished for us ; we are pardoned for his punishment , esa . 53.5 . therefore i agree not with socinus in this seventh errour , and ( having cleared my self of agreeing with him in any of the seven ) am unjustly charged by m r walker to be guilty of heresie and blasphemy for holding one and the same opinion with socinus in all points in the doctrine of justification . the issue . thus have you both m r walker's charge and evidence , and m r wotton's answer in his own defence thereunto . you exspect now ( i suppose ) in the next place to heare what the issue of it was . upon the delivery in therefore and view of both compared together , there was by word of mouth further debating of the severall points at large , as well between m r walker and m r wotton , as by the parties nominated on either side among themselves . who albeit they agreed not with m r wotton in all particulars ; and in some things then debated were not all of one mind , as in that question occasioned by m r wotton's answer to one branch of the last article , to wit , whether in the work of redemption the faithfull be considered as one with christ , or no : or in plainer terms , whether our insition into christ in the order of nature be deemed to precede the work of our redemption , or the work of our redemption in the order of nature to go before it : concerning which , being somewhat a nice subtiltie , they were divided ; some holding the one part , and some the other : yet so farre were they from condemning m r wotton as guilty of heresie and blasphemie in the points above mentioned , as that they professed divers of them , and that some of m r walker's own choice , no one denying or opposing the rest therein , to have oft taught some of them , namely the second , to wit , that faith is a condition appointed by god to be performed on our part for obtaining justification : which yet m r walker affirmed to be a most dangerous errour . in conclusion , it was without further question or contradiction of any of the whole eight then present , as well the nominated by the one as those assigned by the other , with unanimous consent generally resolved and pronounced , that there appeared not to them either heresie or blasphemy in ought that m r wotton was by m r walker convinced to have delivered or maintained . which m r wotton requiring further to be testified under their hands , albeit m r walker , perceiving it to be deemed equall and meet , began to storm and flie out , and demanded of them , whether they would take upon them to determine heresie ; whereunto such answer was returned as was fit : yet it was accordingly ( as of right it ought ) yielded unto . the writing by all the eight then present subscribed , being committed to the custodie of d r bayly , upon promise by him made to deliver it to m r wotton , when it should by two of the parties , one of either side nominated , be demanded of him in his behalf . now howsoever the doctour afterward upon some pretences refused to deliver it as he had promised to do , whether pressed by m r walker to detain it or no , i wot not , himself best knoweth : yet for the truth of this issue , as it hath here been related in the behalf of m r wotton , it will plainly appear by the attestation of two of those of m r walkers party yet surviving ( for a third is deceased , and the fourth was absent at the meeting that concluded all ) in the very terms ensuing , written with one of their hands , and subscribed by them both . we whose names are under-written do testifie , that the eight ministers at the hearing of the foresaid points in controversie betwixt m r wotton and m r walker , and continuing till the end of that meeting ( though in every part they assented not to every of those positions ) under their hands witnessed , that they found neither heresie nor blasphemie in any of them , or to the like purpose . john downame . william gough thus have you faithfully related , upon ground of proof undeniable , the carriage of the businesse between m r walker , and m r wotton , and the issue of the same . you have m r walker's charge and challenge , together with the evidence produced and given in by him to make his charge good : you have m r wotton's defence in way of answer thereunto : and you have the verdict and sentence of select parties appealed to by joynt consent , delivered upon diligent view and due hearing both of the one and the other ; who all say in effect , that m r wotton did sufficiently clear himself from those foul imputations of heresie and blasphemie , that m r walker then charged him with ; and that m r walker failed in making good that his charge then , which with so much vehemency and virulency he reneweth now against him , yoking him with peter abeilard , and with servetus and socinus , as agreeing with them in such damnable and detestable dotages as they held and maintained , and for which they were condemned as blasphemous hereticks . the iniquitie whereof , though it may sufficiently appear by what hath already been related ; yet that the reader may the better judge how equally these persons are here yoked together , it will not be amisse ( though the matter be but unsavoury ) to acquaint him with some generall and principall heads of those points , that abeilardus , servetus , and socinus stand charged with . peter abeilard , or balard ( for a of his name they agree not ) whom b some affirm to have been one of the first fathers of the school-men , and first founders of school-divinitie ( for c peter lombard , say they , took from him ) is by bernard d charged , to have savoured of arius in the doctrine of the trinitie ; of pelagius , in the doctrine of grace ; of nestorius concerning the person of christ : to have held e christ to be no true redeemer of us , nor to have reconciled us to god by his death : but to have been an exemplary saviour ; that is , such an one as by his life and death , pietie and charitie , obedience and patience , chalketh us out the way to heaven : and to have broached in his books f a number of sacrilegious errours concerning the soul of christ ; his descent into hell ; the power of binding and loosing ; g the sacraments of the church , and by name that of the altar ; of originall sinne ; of concupiscence ; of sinnes of delight , infirmitie , and ignorance ; of sinne in work and sinne in will. but he telleth us not what they were . now whether bernard charge him truly herein or no ( which for divers causes may be justly questioned ; and the rather for that abeilard in h his apologie flatly denieth , that he ever wrote taught or once thought the most of those points that bernard fasteneth upon him , and for that i bernard's reports concerning others of those times , some whereof were his scholars , are not unjustly suspected ) it is not much materiall to our purpose ; the rather for that the charge granted to be true , the more pestilent and blasphemous his errours are found to be , the greater inequalitie will appear in the collation , unlesse the parties collated can be proved to have maintained opinions as pestilent and as blasphemous as his . but for servetus and socinus , the other two , what they held , we have records of sufficient credit . for servetus , ( from whom m r walker borroweth onely one small snip , wherewith to piece up his parallel ) whether his works be extant or no , i wot not ; and the better it is , if they be not . but what he taught and maintained , we have taken out of his writings , from m r calvine's relation , together with an ample refutation of them adjoyned thereunto . his chief assertions , among a vast heap of other absurd , prodigious and blasphemous ones , are these : that a there is no such trinitie of persons in the deitie , as is commonly maintained ; where he brandeth the orthodox tenet and the abettours of it with most hideous terms raked up from hel it self , and too vile to be related , and fasteneth many uncouth and fantasticall conceits full of impietie and blasphemie upon the names given in scripture to the second and third persons . that b god in the beginning of the world produced the word and the spirit : and began then as a person to appear in three uncreated elements and communicated of his essence unto all that he then made . that c this word being the face and image of god , is said then to have been begotten , because god then began to breed it , but stayed for a woman to bear it , untill the virgin mary was ; that d then christ was conceived in her womb , of the seed of the word and the substance of the spirit : so that the word was then first turned into flesh , and then that flesh by the spirit wholly turned into the essence of the deitie ; e and that christ hath now a spirituall body , that filleth heaven and earth . that f the spirit is a kind of gentle breath , which at first proceeded from the word , consisting partly of the essence of god , and partly of a created power : which g having moved in the creation on the face of the waters , and there finding no rest , retired again to heaven , and there stayed , till at the baptisme of christ it came down again . that h man is said to be made after gods image , because the very essence of god is in every man from his originall , and that not in the soul onely but in the body ; and that though the devil have by a kind of carnall copulation got into , and possessed himself of the body , yet that the divine essence remaineth still in the soul : which notwithstanding it is by sinne become mortall , and is breathed out into the aire , yet in the regenerate by means of the spirit it becometh consubstantiall and coeternall with god. that i christ should have come to carie men to heaven , albeit adam had never fallen ; and that the tree of knowledge of good and evil was a figure of christ , whom adam over-hastily desiring to tast of threw himself and his posteritie into perdition . that k none are guilty of mortall sinne , till they be twenty yeare old ; because they have no knowledge of good or evil till then ; l nor are therefore till then to be catechised : m nor any to be baptized , till they be thirty years old ; because of that age the first adam was created , and at that age the second adam was baptized . that n before christs coming the angels onely , not god , were worshipped : o nor were any regenerate by the spirit : p nor did their faith regard any more then terrestriall good things ; save that some few by apropheticall spirit might aloof off have some smatch of spirituall things . that q from the beginning , as well gentiles as jews , that lived well according to natures guidance , were thereby justified ; and without faith of christ shall thereby at the last day attain to life eternall . that r the law was given onely for a time ; and ſ that men were then saved by the observation of it ; which was then observed , when men did what they could , who might therefore glorie then in their works , being justified wholly by them : but t that men are not now to be scared with it . that u faith is nothing else but to believe christ to be the sonne of god : and v to justifie , nothing , but to make a man righteous , who was sinfull before : and that x we are now justified , partly by faith , and partly by works . that z on gods part there is no promise required unto justification : nor doth faith depend upon any promise of god , or hath any respect thereunto : in regard whereof * he scoffeth at those that build their faith upon gods promises , or that mention them in their prayers . that a there is a perfect puritie in every holy action ; and such as may endure even the extreme rigour of gods justice . that b abraham was indeed justified by works : howbeit , that his believing is first said to be imputed to him for righteousnesse , and he said to be just for one act of faith ; ( the place by m r walker produced ) as if a prince out of his favour regarding his souldiers mind and good will , would be pleased to accept the good endeavour for the thing fully performed : and so abraham was therefore by god deemed just , because by his believing it appeared that he stood well affected to acquire a commendation of righteousnesse by his good works . which is all , saith calvine , that he ascribeth unto faith , either in us , or in him . c whose faith , also he saith , as of others before christ was no true faith but a figure of true faith , and the righteousnesse imputed to him no spirituall but a carnall righteousnesse , and insufficient ; not a truth , but a shadow ; and the imputation of it but a type of the great grace of christ to us . and thus much , if not too much , of servetus his blasphemous and prodigious dreams and dotages : for i have raked overlong in this filthy sinck , in this stincking puddle , which till upon this occasion i never pried or peered into before , nor , it may be , should ever have done but for it . socinus remaineth , whose positions what they were , may appear by his writings yet extant , and in the hands of too many ; by means whereof it is to be feared that they do the more hurt . the principall of his tenets , though not so prodigious as those of servetus , yet blasphemous and vile enough , are these : he denieth not d christs deity and eternity onely , with e arrius ; but f his existence at all also before he was conceived by the virgin mary , with g photinus ; and so maketh him h a mere man. he denieth christ to have been i a redeemer , or to have wrought any redemption , or to have paid any price or ransome unto god for us , truly and properly so termed ; or that k by his sufferings any satisfaction at all was made unto god for our sinnes ; or that l god is thereby reconciled unto us ; or that m thereby he merited ought from god either for himself or for us . that n he is therefore onely called a saviour , and is said to save , partly o because he teacheth us by his doctrine , and p sheweth us by his practice the way to life eternall , and q confirmeth the same to us by the miracles that he wrought , and r by his dying and rising again from the dead ; and partly , ſ because he hath power given him by god to make the same good unto all that believe in him : that t to believe in him is nothing else but to obey him , or to keep his precepts under hope of eternall life thereby to be obtained ; and that this is the very u form and essence of justifying faith ; and that x for so doing a man is justified and accepted to life eternall ; and that y it is therefore in our power by our good works to attain thereunto . this is the summe of his doctrine concerning mans justification and salvation ; wherein also i am the briefer , because much of it hath been laid down before . now whether m r wotton or m r godwin do conspire and concurre with peter abeilard , servetus and socinus in these their blasphemous dotages , and are therefore justly yoked with them by m r walker or no ( it concerneth not me ) let others try and determine . but for m r wotton his own defence of himself herein , and the censure of others by m r walker himself appealed to , a which he cannot therefore in equity go from , i have faithfully delivered ; being confirmed by the attestation of those whom he cannot except against , being men of his own choise , and of sufficient credit and good esteem otherwise . and as for m r godwin , to me a mere stranger in regard of any acquaintance , one whom i never heard or saw to my knowledge , save once of late occasionally at the funerall of a friend , nor know certainly what he holdeth or hath taught , i say no more , but as they sometime of their sonne , b aetatem habet , he is old enough , and ( for ought i know ) able enough to answer for himself : and he surviveth yet so to do if he see good . but whether peter abeilard ever moved this question which m r walker saith he was the first mover of , to wit , whether faith , or the righteousnesse of christ be imputed in the act of justification , is to me a great question . and m r walker's reading herein ( as , i confesse , it may well be ) is better then mine , if he can shew where either he did ever handle it , or is reported so to have done . nor do i find in all m r calvines large relation and refutation of servetus his blasphemies , where ever he propounded or maintained any question in such terms , as this by m r walker is here conceived in . for socinus , it is true , that in prosecution of his discourses , wherein he laboureth to prove christ to be such a saviour onely as was out of him before described , he is inforced to acknowledge , that faith , such as he meaneth , that is , obedience to christs commandments doth justifie , without relation to ought done or suffered by christ , any satisfaction made by him , or merit of his ; neither of which he acknowledgeth : and the like may be deduced from what servetus held , ( though his assertions , as calvine also well observeth , are found oft to enterfere , and to crosse one another ) and from that also that abeilard is by bernard charged to have held . but if m r walker will father this upon him concerning the deniall of the imputation of christs righteousnesse , because from his positions it may be deduced , he might have risen a great deal higher , and have fetched in simon magus , ebion , cerinthus , marcion , manes , and a whole rabble of old hereticks ( and out of the ancient stories of the church made a list as large almost as his book is long ) from whose pestilent positions the same might as well be deduced , as from those things that abeilardus and servetus maintained . again , neither is this sufficient to prove a point to be hereticall and blasphemous , because it may be deduced from assertions of that nature : for if we shall condemn as hereticall and blasphemous , whatsoever by necessary consequence may be extracted from those dotages that some blasphemous hereticks have held , the like censure may then , yea must then be passed upon many orthodox tenets , in the negative especially , maintained by us against the church of rome , since that they follow necessarily from those grounds that by such hereticks have been held . for example : that christs body is not really present in the sacrament , nor is sacrificed and offered up to god in the masse , doth necessarily follow from the opinion of c eutyches and others , who maintained the humane nature of christ to be swallowed up into his godhead ; from the dotages of d simon , e saturn , f basilides , and many more , who held that he never suffered at all ; of g apelles , who held that his body was dissolved into the foure elements ; of h seleucus , i manes , k and hermes , that held it fastened to the starres , or lodged in the sunne : that there is no purgatory , nor use of invocation of saints , or of singing masses for souls deceased , followeth necessarily from the opinion of l the sadduces that held no spirits , and from the m psychopannychites dream of the souls sleeping till the last day ; which in effect therefore , the sequestration of them at least from the divine presence till then , that chamaelion spalatensis n pretended the rather to maintain , because by it those popish errours would be easily and evidently overthrown . for who is so meanly versed in the art of reasoning as not to know , that o the clearest truths may be deduced from the grossest falshoods that may be . as , grant a stone to have life , and a man to be a stone , and it will thence follow , that a man hath life . and yet were it absurd from hence to conclude , that whosoever holdeth the latter must needs either concurre in judgement with those that should maintain the former ; or hold any falshood , much lesse any absurdity , though those positions that inferre it be both false and absurd . and let m r walker consider this calmly and seriously with himself : he hath put down this in his parallel for an hereticall and blasphemous assertion , that faith [ in christ ] ( for so he must needs mean ) is a condition appointed by god to be performed on our parts for the obtaining of justification . now should any man hereupon enter an action against m r walker , accusing him as guilty of judaisme , paganisme and mahumetanisme , would he not , think we , make grievous complaint , yea with open mouth cry out and exclaim of extreme injury done him ? yet is it as clear as the light at noon-day , that whosoever shall deny faith in christ to be a condition appointed by god to be performed on mans part for the obtaining of justification , shall have all jews , paganes , and mahumetanes concurring therein with him , as in a point naturally flowing and necessarily following from what they hold . to go yet a step further ; suppose a man do concurre with such hereticks as have been spoken of in some point , be it a truth or an errour that is held and maintained by them , will it thence follow that he consenteth to them and agreeth with them in all things , or in such blasphemous opinions as they otherwise hold ? and here m r walker's candour may well a little be questioned . to prove m r wotton to hold one and the same opinion with servetus in all points concerning the doctrine of justification , he produceth onely this one saying of servetus , for one act of faith was abraham righteous . whether he have proved m r wotton to have said the same or no , is not now materiall , and i leave it to be judged by what himself hath spoken for his own defence in way of answer thereunto . but should a man , putting in a crosse interrogatorie , demand of m r walker whether he hold that christ hath fulfilled the law for us or no ? i doubt not but he would answer in the affirmative , that he hath . and the very same thing in the very same words is found by calvin related out of servetus , a the carnall people , saith he , might glory in their deeds , but we may not but in the crosse of our lord jesus christ : b we may onely relate the facts of christ , who hath wrought all our works for us , by fulfilling the law for us when we could not do it our selves . yet i suppose m r walker would take it in very ill part , and well he might , if any should thence conclude , that m r walker therefore doth in all points hold one and the same opinion with servetus concerning the doctrine of justification . again for socinus ; he maintaineth , that c to justifie is a term of judicature ; that , d it signifieth not to make a man inherently righteous , or to infuse righteousnesse into him ; but e to deem him , repute him , pronounce him righteous ; that f they do amisse that confound justification and sanctification , the one with the other ; that g that faith whereby we are justified is not a bare belief or assent unto the truth of gods word ; that h neither faith , i nor works , believing in christ , or obeying him , are the meritorious causes of justification ; or k do or can , in regard of any worthin them , merit ought at gods hands : l nor doth faith it self justifie by any force of its own . and all these points do our writers generally maintain against the papists ; yet never , that i know , was any papist so shamelesse ( and yet shamelesse enough are they ) as to condemn them therefore for socinian hereticks , or to charge them to agree with socinus and his followers in all points concerning the doctrine of justification . again it is by socinus held and maintained , that m justification consists in remission of sinnes , which for my part i deem erroneous , and suppose that elsewhere i have evidently shewed it so to be ; howbeit n calvine , o beza , p olevian , q ursine , r zanchie , ſ piscator , t pareus , u musculus , x bullinger , y fox , and divers others of great note and name , yea z whole synods of ours are found so to say ; and yet were these men never yet , that i ever heard or read , for so saying condemned as hereticks , much lesse as blasphemous hereticks , but had in high esteem , as their worth , parts and works well deserved , by those that therein dissented from them . i will adde but one instance more , socinus in the very entrance into his treatise of christ the saviour affirmeth , that a god might if he had pleased , without breach of his justice , have pardoned mans sinne freely , without any satisfaction required : and the same he b after again presseth and prosecuteth in his ensuing discourses . whether this be an errour or no , i stand not now to discusse . c vorstius herein concurred with socinus ; and d is for the same reproved by tossanus ; grotius likewise for e affirming the same is f taxed by ravenspergerus ; g defended by vossius , who citeth divines not a few , both old and new , saying the same : and it is maintained , to passe by all others , by h calvine , i musculus , k zanchie , l grineus , faius , m casman , n tilenus , o franzius , p smiglesius , and our reverend d r q twisse ; yet i am perswaded that no wise or discreet man at least will hence conclude any of these to be therefore socinian hereticks . and m r walker might do well to be better advised before he charge his christian brethren and fellow-labourers in the work of gods ministerie , with these odious imputations of heresie and blasphemie , ( then which what can be more hainous , more hideous , being taints of the deepest die ? ) upon such weak and unjustifiable grounds as these are . to conclude , if any shall demand of me why i have undertaken this office ( which from some , i know , i shall have small thanks for ) and why i thrust my finger needlessely into the fire ? the answer is ready from what already hath been said ; i am the onely surviver for ought i know ( for whether m r hicks be still living or no , i am not certain ) of those that were on m r wotton's part entrusted and employed in this businesse , and i could not therefore do lesse for so worthy a servant of god , and mine ancient acquaintance ; whom i alwayes reverenced while he lived as a man deserving singular respect for his pietie and learning , and zeal for gods cause , which r his works left behind him do sufficiently manifest , and will testifie to ensuing posteritie , and both do and shall still honour deservedly the memorie of him now deceased ; and at rest , i doubt not , with the lord , enjoying the reward of his religious pains taken in his masters work ; then to testifie what i then heard and saw , was a party in , and subscribed to with others ; and to second the pious intents of his sonne , who treadeth carefully in his fathers commendable steps , desirous to publish what in his fathers papers he found for the vindicating of his postumous name and reputation , as dear unto him as his own , with this preface and postscript adjoyned thereunto . i say no more , but wish onely veritatem cum charitate , that truth may with charitie be pursued on all parts . so grant , good lord , for thy christs sake , now and ever . amen . finis . notes, typically marginal, from the original text notes for div a67122-e120 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , homer . od. χ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. de serae numin . vindict . notes for div a67122-e290 the occasion . mr walkers charge his challenge . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mortuum etiam haud sustineo amicum prodere , eurip. apud dion . prus . orat . 37 * heb. 11.4 . notes for div a67122-e2750 charge . errour 1. answer . errour 2. answer . errour 3. answer . errour 4. answer . errour 5. answer . errour 6. answer . errour 7. answer . notes for div a67122-e4440 a fr. amboesius in praefat. apol . pro petr. ab. b beatus rhenan . ad tertull. calce admonit . ad lect. c joannes cornub. apud quercetan . in notis ad abeilard . d bern. ep . 192. e idem ep . 190. f idem ep. 188. g idem ep. 193. h abeilardus in apologia operibus praefixa : & epistolarum l. 2. ep . 20. et in apolog. altera apud berengarium ejusdem discipulum ep . 17. contra bern. p. 308. i legantur bernardi epist . 195 , 196 , 240. & in cant. serm . 55 , & 56. sed & illyric . catalog . test. verit. lib. 15. p. 1531. a calv. in relat . & refut . error . servet . artic . 1. p. 607. col . 2. b ibid. 657. col . 2. c ibid. d ibid. p. 658. c. 1. e ibid. p. 657. c. 1. f ibid. p. 658. c. 1. g ibid. p. 656. c. 2. h ibid. p. 609. c. 1. art . 29. & pag. 658. c. 1. i ibid. p. 657. c. 1. k pag. 609. c. 2. art . 37. & p. 547. c. 1. l pag. 650. c. 2. m pag. 649. c. 2. n pag. 658. c. 1. o pag. 657. c. 2. p pag. 658. c. 1. q pag. 658. c. 2. r pag. 652. c. 2. ſ pag. 655. c. 1. t pag. 652. c. 2. u pag. 658. c. 2. v pag. 656. c. 1. x pag. 658. c. 2. z pag. 653. c. 1. * pag. 654. c. 2. a pag. 651. c. 2. & 654. c. 1. b pag. 655. c. 2. c pag. 655. c. 2. & p. 658. c. 1. d socin . in evang. joan . c. 1. v. 1. p. 4 , 5. e epiphan . haer . 69. & aug. haer . 49. f socin . in joan. 1.1 . p. 7. & ad cuteni object . art . 8. g epiphan . haer . 71. & aug. haer . 44 h socin . in joan. 1.14 . p. 35 , 36. i socin . de christo servatore l. 2. c. 1. & 2. per totum . k ibid. l. 1. c. 1. p. 145 & l. 3. c. 2. p. 317 , & 321. l ibid. l. 1. c. 7. p. 76. & l. 2. c. 2. p. 120. & de offic. christ art . 38 , 39. m de christ . servat . l. 3. c. 5. & de justificat . synop . 1 p 4. n de christ. serv. l. 1. c. 1. initio . o de christ . serv. l. 1. c. 2. de offic. christ . art . 5. ad object cuteni , art . 9. p ad cuteni object . art . 14. q de christ . serv. l. 1. c. 3. de offic. christ . art . 35. r de offic. christ. art . 36 , 37. & de christ. serv. l. 1. c. 5. ſ de christ. serv. l. 1. c. 6. & de offic . christ art . 45. t de christ. serv. l. 4. c. 11. de offic. christ. art . 42. ad cuteni object . art . 17. u de fide & oper . ad q. ● p. 58. & ad q. 3. p. 60. ● in notis a● dial. n. n n. 16. x de christ . serv. l. 4. c. ● p. 462. c. 2. & p. 463. c. y de fide & oper . ad q. p. 62. a a sente●tia ex co● promisso aditi appelari non posse , saep● rescriptu● est . anto● imp. cod. l. tit . 55. leg . a sententi● arbitri pa●tium volu●tate electi non appellatur , jo. al. dicaeolog● l. 3. c. 55. n. 15. ab electis judicibus appell●re non putamus lic●re , b●rn . ap 180. b john 9. c aug. haer . ●2 . d aug. haer . e epiphan . haer . 23. f idem haer . 24. & aug haer . 4. g epiph. haer 44. & aug. haer . 23. h aug. haer . 59. i aug. ibid. k epiph. haer . 66. l act. 23.8 . m calv. ad● psychopann● n in concio●ne coram jacobo roge . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , arist . topi● l. 8. c. 4. ex falsis fa● sum , verúm que aliquando sequetur . ex veris poterit nil nisi vera sequi a carnali populo licuit in suis factis gloriari , nobis autem non licet nisi in cruce d. n. j. c. b solùm licet nobis christi facta narrare , qui omnia opera pro nobis operatus est , & legem implendo pro nobis , cùm non possemus id praestare , servet . l. 2. de leg. & evang . apud calv. p. 655. col . 1. c est verbum hoe justificationis juridicum , in quo jure nemo justus efficitur , sed pronunciatur , socin . de justif . fragm . sect . 1. p. 45. d in hac disputatione non significat justum facere , idem ibid. e justificari nihil aliud est , quàm pro justis haberi , de justif . synops . 1. p. 6. justificat , i. justos pronunciat , de justif . thes . 4. p. 9. certissimum est justificationem in sacris literis aliud nihil significare quàm justum pronunciare , & pro justo habere , idem in notis ad dial. n. n. n. 18. & n. 55. f autore dialogi saepius notat , quia justificationem cum vitae sanctimonia sive justitia & sanctitate , quâ quis praeditus est , confundit , num. 1. n. 18. & n. 31. & n. 46. & n. 55. & n. 59. g credere jesum revera esse christum dei filium , &c. non est revera ea fides , quae nos deo ad vitam aeternam gratos efficit , de fide & oper . quaest . 1. p. 55. neutrum horum , credere jesum esse messiam , et verbis ejus fidem adhibere , est fides illa quâ revera justificamur , ibid. q. 2. p. 57.58 . fides , quâ credimus dei promissa esse vera , non est revera ea fides quâ justificamur , in notis ad dial. n. 16. h fides , sive obedientia quam christo praestamus , nec efficiens nec meritoria causa est justificationis atque aeternae salutis , nec eam per se meretur . de justif . thes . 5. & ad cuteni object . art . 8. & de fide & oper . q. 4. p. 62. credere vera esse quae deus vel christus dixit , non est fides quâ justificamur . de christ. serv. 1.4 . c. 11. p. 554. c. 1. & p. 558. c. 2. i ex merito ipsorum operum nequaquam justificamur , de justif . thes . 5. non sunt meritoria , & suā vi hominem justificantia , de justif . fragm , sect . 7. p. 50. k nulla esse opera , quae tanti sint , ut propter ipsorum meritum justificari possimus , de justif . fragm . sect . 7. p. 48. l fides in christum non propriâ vi justificat , de christo servas . l. 4. c. 11. p. 560. c. 1. m formalis justificatio nostra coram deo fuit & semper erit remissio peccatorum nostrorum , socin . de fide & oper . q. 1. p. 56. justificatio nostra nihil aliud reipsâ est , quàm peccatorum deletio , ibid . q. 3. p. 60. n justitiam paulo nihil esse , quàm remissionē peccatorum calvin . in rom. 4.6 . o posira est omnis justificatio in in remissione peccatorum , beza de coena dom. p. 175. p justificatio consistit in gratuita remissione peocatorum , olev . in rom. 4.6 . q idem sunt justificatio & remissio peccatorum , ursin . explic . catech . q. 60. sect . 3. r idem sunt , remissionem peccatorum consequi , & justificari , zanch. miscel . l. 2. de remiss . pecc . thes . 10. p. 329. ſ justitia imputata nihil est aliud quàm remissio peccatorum , piscat . thes . vol. 1. loc . 15. thes . 14. t consistit in remissione , tectione , non-imputatione peccatorum : haec est ejus forma privativa & positiva , pareus in rom. 46. observ . 2. deus proprié justificat , cúm absolvit gratìs , remittens peccata propter meritum christi , ibid. ad v. 5. obs . 3. justificationis causa formalis est remissio peccatorum , idem cont . bellarm. de justif . l. 2. c. 1. p. 365. u justificatio nihil est aliud quàm remissio peccatorum parta per sanguinem christi , muscul . in joan. 3.18 . x quid aliud est justificatio quàm peccatorum remissio ? bullinger . in rom. 4.8 . y justificatio constat propriè peccatorum remissione , fox de christ . gratìs justif . l. 3. p. 383. z credimus totam nostram justitiam positam esse in peccatorum nostrorum remissione , confess . gallicanâ , art . 18. credimus peccatorum nostrorum remissione unicâ totam nostram justitiam coram deo contineri , confess . belgicâ , art . 23. a potest deus de suo jure , quantum velit , dimittere , socin . de christo serv. l. 1. c. 1. p. 4. c. 2. sicut potuisset homines , licèt peccantes , morti aeternae non mancipare , sic ex illius imperio eximere , & quidem jure , suâ solâ voluntate potest , ibid. pag. 5. c. 1. b potuit deus peccata nobis jure ignoscere , nullâ à quoquam pro ipsis verâ satisfactione acceptâ , ibid. lib. 3. cap. 1. pag. 306. cap. 1. & pag. 309. cap. 1. c in scripto poster . ad tossanum . d in rescript . ad vorstium . e de satisfactione christi adv . socin . c. 3. f in judicio de grotii libr. g. 2. p. 2. & g. 3. g in respons . ad judic . ravensp . cap. 28. h poterat nos deus verbo aut nutu redimere , nisi aliter nostrâ causâ visum est , calv. in joan . 15.13 . i si sic justus est deus , ut sine detrimento justitiae suae misericors esse nequeat ; si sic , inquam , justitiae suae obstrictus est , ut non liceat ipsi , quorum vult misereri & à peccatis absolvere teos , quod tamen permultos sibi principes & magistratus liberè permittere videmus , consequitur , non tantum illi potestatis esse in ipsius creaturas , quantum est homini in suos subditos , quâ re quid potest magìs impium cogitari ? muscul . in loc. commun . de justif . c. 3. k deus servare nos poterat solo suo imperio , peccata simpliciter ex sua misericordia condonando , zanch. de incarnat . christ . l. 2. c. 3. quest . 1. l though it be not lawfull for a man to justifie the wicked , yet god may do it , that is above all law : and the reason is , because god hath right and power to forgive sinnes , because they are committed chiefly against him . grineus and faius , willet on rom. 4.5 . quest . 14. n. 2. m concedimus justitiam punientem peccata , & misericordiam ea condonantem , utramque esse liberrimae dei voluntatis effectum , casman . anti-socin . part . 2. c. 1. n restituere five recreare hominem non minùs liberum deo fuit , quàm creare : peccatum . solo imperio tanquam nubem tollere poterat , tilen . disput . de incarn . fil . dei. o potuisset omnino deus primos parentes & omnes homines ex mortis imperio eximere & in gratiam recipere , solâ voluntate citra mediatoris satisfactionem ullam , nisi priùs & antè protulisset decretum suum comminatorium , franz . disp . de sacrif . 14. thes . 63. p utrumque deus potuit , & absque ulla satisfactione , & cum satisfactione peccata nobis remittere : de facto tamen eligit hoc posterius , smigles . de satisfact . christ. adv . smalcium cap. 11. q sine dubio potuit deus , si sic ei visum fuisset , adae peccatum , aut ipsi condonare , aut in ipso tantùm ulcisci , posterísque omnibus gratiam salutarem , eo neutiquam obstante , liberè gratificari , twiss . in vindiciis gratiae , potest . ac provid . dei. de praedest . lib. 1. part . 1. sect . 4. digress . 4. cap. 3. pag. 39. col . 2. r an answer to a popish pamphlet , or articles tending to prove the protestants religion to consist of palpable absurdities and notorious errours . a triall of the romish clergies title to the church against a. d. a defence of mr perkins his reformed catholick , against w b. runne from rome , of the necessitie of departure from the church of rome . sermons on part of the first chapter of s. johns gospel . de reconciliatione peccatoris libri 4. declaration of generall corruption of religion, scripture and all learning; wrought by d. bilson while he breedeth a new opinion, that our lord went from paradiseto [sic] gehenna, to triumph over the devills. to the most reverend father in god iohn wm. doct. in divinitie, and metropolitan of england. by hugh broughton. broughton, hugh, 1549-1612. 1603 approx. 19 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a16965 stc 3855 estc s106763 99842473 99842473 7129 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early 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(eebo-tcp ; phase 1, no. a16965) transcribed from: (early english books online ; image set 7129) images scanned from microfilm: (early english books, 1475-1640 ; 656:14) declaration of generall corruption of religion, scripture and all learning; wrought by d. bilson while he breedeth a new opinion, that our lord went from paradiseto [sic] gehenna, to triumph over the devills. to the most reverend father in god iohn wm. doct. in divinitie, and metropolitan of england. by hugh broughton. broughton, hugh, 1549-1612. [8] p. printed by richard schilders], [middelburg : 1603. an attack on thomas bilson. printer's name and place of publication from stc. signatures: [a]⁴. reproduction of the original in emmanuel college (university of cambridge). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bilson, thomas, 1546 or 7-1616 -controversial literature. jesus christ -descent into hell -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-09 apex covantage keyed and coded from proquest page images 2005-10 mona logarbo sampled and proofread 2005-10 mona logarbo text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion declaration of generall corruption of religion , scripture and all learning ; wrought by d. bilson . while he breedeth a new opinion , that our lord went from paradise to gehenna , to triumph ever the devills . to the most reverend father in god ionn w● . doct. in divinitie , and metropolitan of england . by hvgh brovghton ▪ 1603. declaration of generall corruption , of religion , scripture , and all learning ; wrought by d. bilson . &c. doctor bilson , inventing a new opinion that our lord descended from paradise to gehenna , to triumph over the devils , troubled all religion and learned writers . in religion thus he missed . wee beleeve that devils are yet in this world ; and the scriptures assure vs of that , wherefore it where most ridiculous to feigne a iourney to devils thether , where they were not . if some were , as carriers of soules , yet not as tormented , and dwellers there before the time . againe , gehenna were an holy place , if the altar which sanctifieth all that it toucheth went thither . but none may so thinke . and devils in this world knew christ to be the holy one of god , and tremble . and no neede know we why he should goe to gehenna for them , and god telleth all that we may know . besides , soules in hades holie and contrarie know all the others case , as men here that haue but a great ditch betwixt them : and they are much deceaved who thinke hell to be in this world , lowe in the earth . before gods throne the wicked are tormented for euer and euer . so both sides knowe one the others case : that without comming to them , they see what is done . and our lord would not haue taught vs , ( luc. 16. ) that none can passe from one sort to the other , if he had bene to take that iourney . the bible taught no such dream . therefore it is but a dreame . and thus religion is disturbed . scriptures d. bilson brings three , as hauing no more ; the 16. psal . which is thus : thou wilt not leaue my vitall soule to death , and , by a consequent , neyther my body in ayer , or graue : nor my soule among soules till the bodie see corruption . so the generall consent of ebrews sake the wordes . yet hee would thus translate all : thou wilt not forsake my soule in hell. the nipper of others , as arrogant in ebrewe studies , shal bee told that hee hath missed foure times in foure wordes . hebrews shall iudge ; and for the 70. all greekes , the rare fathers . the second scripture that he durst adventure vpon , is this : him god raysed vp losing the sores of death . saint peter spake to sadduces , that would not heare of soule , spirit , and hell. and that the sores that made the soule leaue the body were by gods power disannulled , and it receaued the soule and life : and therin christ brake for vs the bandes of death . d. bilson would haue death the second death , and that our lordes soule had the second death . you know full well that his soule shall haue the second death for ever and ever , vnlesse he reuoke this blasphemie . it is great pitie that d. bilson consulted not with others before such wordes fled through the hedge of his teeth . higher blasphemies neuer were vttered . the third and last text of all that he durst trust , is cleane contrarie to his purpose , shewing the plain effect of the ghospell . say not in thy harte who can go vp to heauen , to bring christ down ? or who can go to the deepe to bring christ from the dead ? but if thou beleeue that jesus is lord , and that god raysed him from death , thou salt be saved . the incarnation and resurrection , both made plaine , are by . st. paul the heads of doubt among iewës . but d. bilson dreameth of a hell here . chrysostome and oecumenius would haue taught him better . and these most holy scriptures , the ioy of our soules , hath he most grievously corrupted . endles be the faultes in this marring of scripture , and no time would serue to write them . moses now by him , hath not all religion . for he could not father vpon him this doctrine of going from paradise to hell. so neither all the prophets volumes . and david once only ( and in a sence neuer known , till doctor bilsons daies ) teacheth that our lorde going a victour , and triumpher ouer the powers of darknes from paradise , as vnto greater danger by millions of degrees then before , doeth praise god that he did not forsake his soule in hell , but losed the sores of the second death before him : and to that deepe our mindes must descend , by d. bilson , if we will be saved . thus vile for wisdome he maketh the rocke of salvation . by d. bilson our lord hauing passed his danger here , where he praied vnto him that could saue him from danger , and being made perfect and gone through the veyle of his flesh into heauen , after all this was in greater danger then before , which needed a miracle of the god head to lose before him the sorrows of hell. otherwise the humanity had not by it selfe gone through all , but had perished in the world invisible , saving that god did not forsake his soule in hell. and of this danger david must speake to the prophane world , before they beleeued the resurrection and scante the creation of visible things , and of spirits had heard little : and of soules immortalitie and paradise ; and neuer heard where out of this world devils keepe . all these things being stepped ouer , a danger , after all was performed , must be holden from david by words neuer so before vnderstood ; to make the scripture a nose of waxe and all the old testament vnperfect : but for one place drawen beyond all wit. also the gospell must be vnperfect , omitting parte of beliefe . and all saint pauls fourteene epistles , but for one terme abyssus taken in the devils sence , not in heathen or 70. sense . so all fall . the generall consent of ebrewes in baba bathra was cited that they make this sence , psal . 16. he dyeth not of whom that is so spoken in strict proprietie , and peter addeth but this , to die he was , but not to tarrie in death to corruption . all ebrewes doctor bilson reiecteth for their grammer sence of sheol . none ever rejected all latins for latine , or french for the french : yet d. bilson dareth reject all hebrewes for hebrew : such an hebrician is he . by the same doctrine he might teach neuer to hope for sound knowledge in any parte of the lawe : no not for one letter : whether it hath the forme that god wrought in the two tables or a later invented . and for the very forme as tau in ezechiel mistaken , and rempham , much coyle is kept . and in our daylie hebrew bibles , wordes 848. come in the margine by gods authority , and yet checke not the text : & the french of late translating the margine , esai . 9. troubled some greatly , gathering a contradiction betwixt the old , and new translation . for all this no d. without rabbins helpe can tell what wordes make the bible . a certeyn helper of d. bilson who can assiste him to marre all learning and religion , ( one whom you leaue though he be your chapleyne to answere for himselfe ) he , as his learning and skill , will at once shew it selfe , maketh the eldest rabbines 300. yeares later then the apostles . so the massorites , observers of the letters and shorte writtings , and little particles innumerable , often in one line , with millions of millions of notes , all they were nothing worth . for we seeke how the bible stood in ezraes age not how 800. yeres after and all the iewes hold that the massorites began with ezra . neither could we otherwise say we had the bible . without help and knowledge of the massorites , no printer can euer print the right bible . rob. steph. in ester tenth putting the margine in the text , for xerxes , committed a great faulte : and plantins heyres will now print after the massoreth , missing often hitherto . as in daniel 8. all misse though the massoreth els-where warned of that place : bombergiana the lesse mention in the margine a right reading : but not yet printed in the text . by the massoreth all words be past corruption : who if they had not bene of ezraes time , bibles had infinitly disagreed : now they be sure , though copiers misse now & then . so 800. yeares in rabbins age are missed to disgrace all certainty of scripture . but wheras in the new testament the apostles still tell of iewes matters , & all their speeches be in the talmud ( as men of one common weale must agree in the same chiefe heades : ) this would neuer be by iewes 300. yeres tossed from their own tongue and state , that ierusalemy talmud should be parcelled , by later men then the tongue 300. yeres : and that poore base men voide of wealth , leasure and liberty , should search all the law most curiously . who would thinke so ? they say , that from age to age their fathers left works : the chiefe sayings of all which the ierusalemy talmud and the babylonian and midras rabba and such like record in the same words . and onkelos by all graunts is neare the apostles time : & vziel of their time , but a compiler of farre elder : and targum ierusalemy in cyrillis age famous as auncient , called of him samariticon , vpon genes . 4. and seeing many thousand levites had learning in their charge and all israell ( saving hand-laborers ) frequented divinity schooles to heare and speak twise a weeke ; how should they omitt to write observations , such as we haue now , full of vnspeakeable labour and long study ? all that is in the new testament is handled here & there in the talmud ; and much largely : where , in knowen things our lord would be short . so d. bilson missed much for rabbins , to the ruine of all religion , and to augment sathans blindnes . an other matter of singular vse suffereth disgrace by d. bilson . the sadduces noted that moses never named lyfe eternall , nor resurrection , nor place of ioy or tormente : nor any prophets , but in visions . the scribes graunt this ; yet bring matter from moses for all this , and shew that the scoffing world was to be taught as beastes by the bellie openly , and closely to life . but when prophets ceased and open prophecying , and iron-legged macedones turned iudah much to be sadduces , & schooles were but of few : then they enacted tearmes of better hope , as world of soules , iudgment day , paradise , gehenna , resurrection , feasting in heaven : and such . and this the newe testament alloweth . by d. bilson all this were vaine , or he himselfe . he can find in the law a proper name for hell. and how would hee haue vexed the sadduces if hee had bene in their dayes ; all the scribes had bene nothing to him . now after ebrews let vs search greek affaires . god advanced greek with daylie increase , first when iudah went to babell , then pisistratus tyrāt of athens brought homer into high vse & glory . and many poëts for sentences , comedies , and tragedies , florish daylie . so physicians , philosophers , orators and historiques for two hundred yeres paines , that the greek tongue came to an vnspeakeable perfection of elegancie . and the iewes ( taught by daniel that soone grecia should reigne ) before hand studied greeke . and god shewed the vse of their labour . for when the iron legged macedonians began to reigne , they required , and had the ebrew holy bookes all turned into greeke , wherein the translaters shewed wit in applying most divinely heathen greeke to diuinity . and they shewed excellent skill in all greeke kindes . and when the macedonians by 300 yeres government , had carried greeke from the west over all , & iewes with greek bible : then our lord cometh and his apostles to shew greekes in their owne language and meaning all the mysteries of salvation : and gather all brave termes from heathen plainely to divine vse , 4000. several wordes into one little booke , that the most parte of woords are vsed but once , which is not so in the old testament . the 70. did the like , who to one ebrew word gaue eleven greeke now & then , to shew heathen all eloquence in their kinde . to apply heathen greeks to the prophets and apostles , the greek fathers laboured another 300. yeres , to shew how they had the same speeches still , though in matter not well carried . iustine martyr to heathen is much herein , and clemens alexandrinus hath contriued all heathen hither , being a store like alexandrian library . eusebius also is not a little in this sorte , and infinite others specially for the maine , the eternall state in hades ; for good , as abraham luke 16. and ioseph gen. 37. and for wicked as dives , luk. 16. and as heathē 3000. yeres made haden the lodge of all soules and the philosophers helde it an happie thing to go soone thither . so in the creede heathē would say that by to katelthein eis hadou , we meant a most happie passage from this world to god. and so all the fathers place the happie fathers in hades , and meant no worse lodge . to dash all foure , thus ariseth bilson . bilson leaueth heathen to their alleagers , and saith for iosephes hades , that the greeke fathers that placed his soule there as in paradise , vnderstood not the 70. and that st. luke . 16. teacheth to vnderstande haden for hell , because the rich man is in it : as though abraham were not there also . and to conclude for heathen greeke , the 70. the apostles , the fathers , he disanulleth all common agreement for their greeke , as though he had made a vowe to roote out all learning , with religion . witt also cometh in question . our subscribing to zuricke sayeth : per inferos intelligimus paradisum , &c. most faithfully and learnedlie . yet doct. bilson being told that hades to the good is paradise would needs prove that christ went to hell because he went to hades . yet whē all greeke doctors place all the fathers in hades ( and they place christ no lower ) he will not haue them in hell. and thus with strange dealing , he hath by preaching , and great sale of his errors , sought the destruction of religion , of scripture , of ebrew tongue and learning , of all kindes of greeke elegancie , and all proceeding in disputing ; by taking that for all his argument , that is truly affirmed to be cleane contrary . to your g by order complaint was to be made , that you should with all your learning and might bring d. b. into the right way . it is a pitifull thing that bishops should be found infinitly fulle● of error for the grounds of faith , and learned studies , then any other in all the kingdome . a mind that loved the truth and heard that the greeke in the creede for 3000. yeares vse , in our lordes soules passage , is no more then to go hence to god , would make no more stirre , but wisely confesse that by heathen greeke the creede penned for heathen must be expounded . and that cleare plainnesse beseemeth a publike arbridgmēt of faith , such as to all the simple folke ought to be expounded . your heart and confession by maister king at franck furt knoweth who hath cleared the trueth . and how can you suffer d. bilson to deceaue the people ? and d. bilson being in high place should seeme flexible vnto the trueth : as his blame for stubburnes in heresie would be notorious . and if he would plainly & absolutely confesse that he hath bene deceaved , and that the greeke in the creede teacheth most certainly that our lordes soule ascended vnto paradise from the crosse , and never descended into hell , this humilitie would be his high commendation , & cut of an infinite companie of his errors . as you are holy fathers and partakers of the heavenly callinge , kicke nor against the spurre . but say : let him be anathema maran atha , that loveth not the trueth of redemption . it is a most high iniurie against god and the kinge , that the church is led amisse by bishops errors . god giue all vs vnderstanding in all thinges , and garde our hearts and mindes in the knowledge and loue of our lord and saviour : that in all partes of holy doctrine we may nourish peace and trueth . notes, typically marginal, from the original text notes for div a16965-e90 religion troubled . scriptures marred , psa . ●6 . in the right meaning by all ievves . 4. faultes most grosse in d. bilson in 4. vvords act. a perverted to blasphemie . the third & last texte most bright . a mōstrous dreame . moses made vnperfect . danger feigned by d. bilson after triumph . most strāge miracles told by d. bilson o● m●n that refused even plainest matters all ebrews reiected for their owne tongue . the strict proprietie of psal . 16. bilsons reiection of all hebrewes would be ruine to all stay of religion . errour of 800. yeares for rabbins age . without massorites no bible can ever be truely printed . of oth●● rabbins age . rabbins continued throughout all ages . that the scribes knew no terme in moses for hell. of greekes in all sortes . the sepruagint : the apostles have al the iewels of greeke elegancy . the greeke fathers compared heathen most narowly with apostolique greeks . d. bilson teacheth greeke to all greeks . an ansvvere to master william perkins, concerning christs descension into hell: by john higins higins, john, controversialist. 1602 approx. 58 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a03325 stc 13442 estc s117336 99852551 99852551 17876 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a03325) transcribed from: (early english books online ; image set 17876) images scanned from microfilm: (early english books, 1475-1640 ; 1144:02) an ansvvere to master william perkins, concerning christs descension into hell: by john higins higins, john, controversialist. higgins, john, fl. 1570-1602, attributed name. [4], 52 p. by ioseph barnes, printer to the vniuersitie, at oxford : 1602. a reply to: perkins, william. an exposition of the symbole or creed of the apostles. line 3 of title ends: william. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng perkins, william, 1558-1602. -exposition of the symbole or creed of the apostles -early works to 1800. jesus christ -descent into hell -early works to 1800. apostles' creed -early works to 1800. 2005-11 tcp assigned for keying and markup 2005-12 aptara keyed and coded from proquest page images 2006-10 ali jakobson sampled and proofread 2006-10 ali jakobson text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion an ansvvere to master william perkins , concerning christs descension into hell : by john higins . at oxford , by ioseph barnes , printer to the vniversitie . 1602. to the christian reader iohn higins wisheth perfect knowledge of the creed in christ iesu ▪ at first ( christian reader ) i vvrote these things more at large , interposed with the other which i tooke vpō mee to aunswere . but now i thought it farre better thus to set them at view after this maner , which i could not with out the much abridging of that my first copie . and this i did for two causes ; the one to saue my labor in writing them out : the other to ease thee in reading thē over . i haue prefixed each of our names , and by the letters , a. b. c. d. e. &c. applied the reasons and answers of the one to the other , that so thou maiest the easier compare the places of both togither , and better consider & sentence of both . this i doe because i thinke plaine dealing a iewell , and this order is better . now ( if it please thee ) i pray thee on kindenesse , with conscience and charity to read thē : read , regard , and then iudge ; but beware thou iudge not amisse , least thy iudgment endamage thy selfe . and so wishing thee to beleeue all the articles of the creede , and withall wishing thy health in christ iesu , iende . at winsam the 22. of iune . 1602. iohn higins . william perkins . it seems very likely that these words ( hee descended into hell ) were not placed in the creed at the first , or as some thinke they crept in by negligence . because aboue threescore creedes of the most ancient councels , and fathers want this clause , and amongst the rest the nicen creede . but if the ancient learned fathers assembled in those counsels had beene perswaded , or at least had imagined that these wordes had bin set downe at the first by the apostles , no doubt they would not in any wise haue left thē out . and an ancient father saith directly , that these wordes ( he descended into hell ) are not found in the creede of the romane church , nor vsed in the churches of the east , & if they be , that then they signifie the buriall of christ . iohn higins . it seemed to some men that certaine bookes of the newe testament were not canonical , but in that seming their thoughts were not worthy to be made accoumpt of . wherefore these words : some mē ( of yesterday ) thinke they crept in : are no sufficiēt groūd to build on in matters of such antiquity , weight & authority as these are . i reckon not of erasmus in the imitatiō of luciās dialogues , but i know he writeth on the acts of the apostles , that christ descēded into hel . if we deny al the clauses which those 60. creedes want , the creed wil be very short . for example , your nicen creed hath not these , borne of the virgin mary , he was buried , he sitteth on the right hand of god , the catholike church ; the cōmunion of saints ; the resurrectiō of the body ; and the life everlasting : did al these therefore creepe in by negligēce ? i thinke not . the ancient fathers were perswaded of the descension , as they were of the other articles which they left out . but in that counsell they chiefely hādled the herisie of arrius cōcerning the two natures of christ , applying al their saying in that creed vnto the plague of that time . the same ancient father saith there : but that hee descended into hell is evidently foretolde in the psalmes , alleadging certaine places , and a little after he saith : peter also hath said : for christ vvas mortified in the flesh , but quickened in the spirite , in which he went and preached to the spirits also which vvere shut vp in prison in the daies of noah , in which text is declared what work he did in hel . but the lord himselfe saith by the prophet , as of the time to come : because thou wilt not leaue my soule in hell , neither vvilt thou suffer thine holy one to see corruption . which againe he sheweth prophetically to bee fulfilled when he saith : lorde thou hast led forth my soule out of hell , thou hast saved mee from them which go downe into the lake . thus your ruffinus expoundeth this clause ( he de scended into hell ) william perkins . and it must not seeme strange to any that a worde or two in processe of time , should creepe into the creede . considering that the originall copies of the old and new testament haue in them sundry varieties of readings & words otherwhiles , which frō the margin crept into the texte . neverthelesse considering that this clause hath long cōtinued in the creed & that by the common consent of the catholike church of god , and that it may carry a fit sense ▪ and exposition , it is not ( as some would haue it ) to be put forth of the creede . therefore that we may come to the meaning thereof ; we must know that it hath foure vsual expositions , which we will rehearse in order , and then make choise of that , which shall be thoughte to be fittest . the first exposition , is that christes soule after his passion vpon the crosse did really and locally descende into the place of the damned . but this seemes not to be true . iohn higins . it seemes both strange and vnture . for irenaeus beleeued the same clause 1400. yeares since : athanasius creede had the same clause 1200 yeares since . chrysostome and ruffinus expounded the same 1100. yeares since : fulgētius beleeved the same aboue 1000. yeares since , & it was in the prophetical scriptures aboue 1000. yeares before christ , and hath continued in the newe testament , and in the creede 1550 ▪ yeares since christ ; & in this processe of aboue 1550 years these words crept out of the scriptures into the creede ▪ and yet they remaine in both still . the olde and new testaments in a 1000. pages , haue a fewe diverse readings ; but the old and new scarse 60 pages of creeds haue no such sundry readings at all . but you note in your margin ieremy put for zacharie . mat. 27. 9. loe , thus is the text . then was fulfilled , that vvhich vvas said by the prophet ieremy , saying , , &c. the holy ghost in s. matthew knew who said it , saying , and who wrote it , writing . for zachary livedafter ieremy and might as baruch &c. write that which ieremy spake or prophesied before him . it is neither to bee put foorth of our creede , not to be expounded by sense , because it is a matter of faith . these fowre expositions as in order you place them , shall in order bee examined , and refuted , or aunswered : because as i take it they are handled amisse . the first exposition . christ descended into hell , that is , christ in his humane soule after his death , did really and locally , actuallie , and effectually descend into hell where the wicked are tormēted . this is a true exposition . william perkins . the reasons why this first exposition seemes not to be true are these . all the evangelistes and among the rest s. luke intending to make an exact narration of the life and death of christ , haue set downe at large his passion , death , buriall , resurrection , and ascension , and withall they make rehearsal of small circumstances ; therefore no doubte they woulde not haue omitted christs locall descension to the place of the damned , if there had bin any such thing . and the ende why they penned this historie , was that we might beleeue that iesus is christ the sonne of god , and that in beleeuing wee might haue life everlasting . now there could not haue bin a greater matter for the confirmation of our faith then this , that iesus christ the son of mary , who went downe to the place of the damned , returned thence to liue in happines for ever . iohn higins the reasons why this first expositiō is true are these . the evangelists and especially st. matthew , report that christ who is the truth it selfe , prophetically spake twice therof in the signe of ionas . and st. luke saith , that the same truth told after his resurrection , howe all must bee fulfilled which were prophesied of him . st. luke also reportes howe the holie ghost expoūdeth the prophecy of david , and againe st. paule and st. peter spake thereof in their epistles . assure your selfe then there was such a thing , as in places fitte ( god willing ) shall plainely appeare ere we end with this our worke . we must not then confute , but beleeue this great matter for the confirmatiō of our faith , as the scriptures do teach vs , cōsidering that if he had not in soule descended , the devil and the damned might haue bragged of the force of that their kingdome . but as the 3. young men in the hoate oven , daniel in the den of the lions , and ionas in the belly of the whale , beeing the signes and figures of christs descension , came forth without hurte : so christ from that furnace , from that denne of the lyon , from that belly of hel , victoriously , as he descended , came forth with valour , with freedome , with triumph . william perkins . the second reason why this first exposition seemeth not to be true is this . if christ did goe to the place of the dāned , then either in soule , or in body , or in his godhead : but the godhead could not descēd because it was every where , and his body was in the graue ; and as for his soule , it went not to hel , but presently after his death it went to paradise , that is , the third heaven , a place of ioie and happinesse . luk. 23 ▪ 43. this day thou shalt be with me in paradise . which words of christ must be vnderstood of his manhoode or soule , and not of his godhead : for they are an answere to a demande , and therefore vnto it they must be sutable . nowe the theefe seeing that christ was first of al crucified , and therefore in all likelyhoode shoulde first of all die ; maketh his request to this effect : lord thou shalt shortly enter into thy kingdome , remember me then . to which christs answere ( as the very words importe ) is thus much : i shall enter into paradise this day , and there shalt thou bee with mee . now there is no entrance but in regard of his soule , or manhood . for the godhead , which is at all times in al places , cannot be said properly to enter into a place . iohn higins . your second reason standes on this place : to day thou shalt bee with mee in paradise . christ spake this as god , who only hath power to giue paradise , and whose to daie as augustine saith is eternity : and hee speaketh it as man to that happy mā , who after that evening never since saw night nor darknes . for they blessed departing hēce , haue their evening at their death , and being dead presently see in soule the day spring visiring them from an high , of that to day which after is nightlesse . then hee that lookes for a sublimary day of light and darcknesse , amongst the blessed soules in paradise , is darkely deceived . for if the theefes soule went that same night to paradise , as wee beleeue it did , yet went it the same to day of christes eterne nature , and was in paradise the same to day of christs glorious humane natures ascēsiō , which with the theefe was yet the same to day & lasteth nightlesse till now and for ever . christ was not bounde by necessitie of must , nor did in custome suite everie demaunde or petition with aunswere . for sometimes hee questioned againe , and sometimes hee did not answere at all . but to this petition he answered as god and man , and therefore your tvvo musts , assigning the same to the manhoode , and cutting it of from the godheade , are more then the scriptures allowe . this supposition with the fiction of two enters , interferres it selfe . for the text is not so , but thus : lorde remember me when thou commest into they kingdom . and iesus saide vnto him : to day thou shalt be with me in paradise . he spake ( saith euthymius ) as god which filleth al , and was togither every where ; in the sepulcher , in hell , in paradise , and in heauen . also if the soule of christ was in paradise before his resurrection , thē it was not in the graue ; if not in the graue , then that translation is false , thou vvilte not leaue my soule in graue . now your concluding no entrance with the fiction of two enters , interres nothing . the texte of s. luke is true , yours is not so . william perkins . againe when christ saith , thou shalt bee with mee to day in paradise , hee doeth intimate a resemblaunce , vvhich is betweene the first adam , and the second adam . the first adam sinned and was presently cast out of paradise . christ the seconde adam , having made the satisfaction for sin , must immediatly enter into paradise . now to say that christ in soule descended locally into hell , is to abolish this analogie , betweene the first , and the second adam . the ende of the second reason . john higins . in this matter there can be no resemblaunce betweene them ; for the first adam vvas not presently cast out of paradise after his death , but nine hundred yeares before he died , or was buried . the second adam ascended into the heauenlye paradise after his death , buriall , descension and resurrection . the first adam vvente out of the earthly paradise with a mortall body ; the seconde adam went into the heauenly with a glorified body . and whosoever will read gen. 3. the 7. verse , and the verses after ( considering vvell the particulars there ) shal plainly perceiue , that adam was not presently cast out ( as you say ) for that presently is not in the third of genesis . neither must christ immediatly after satisfaction , &c. ( as you say ) enter into paradise ; this immediately is not in all the new testament . now to say that christes soule descended not into hell , is to abolish the authorities of the scriptures and to cashire the creede , which proue the descension . the end of the second reason . william perkins . the third reason why the first exposition seemes not to be true . auncient councels in their cōfessions & creeds omitting this clause , shew that they did not acknowledge any real descent ; and the true meaning of these wordes ( hee descended into hell ) was sufficiently included in some of the former , and that may appeare , because when they set downe it , they omitte some of the former . as athanasius in his creed , setting downe these wordes ( he descended into hel ) omittes the buriall ; putting thē both for one , as hee expoundeth himselfe els where . nowe let vs see the reasons which may be alleadged to the contrary . ob. 1 : mat. 12. 40. the sonne of man must bee three daies and three nightes in the hart of the earth , that is , in hell . answer . 1. this exposition is directly against the scope of the place . for the pharises desired to see a signe , that is , some sensible and manifest miracle . and heereunto christ answered , that hee woulde giue them the signe of the prophet jonas , which cannot bee the descent of his soule into the place of the damned , because it was insensible , but rather of his buriall , and after it his glorious ascension . iohn higins . of ancient councels &c. omitting of causes , we spake pag. 1. in ●c . they could not but beleeue that which the spirit of god foretolde , the son of god pe●formed ; and the same sprit witnessed to be fulfilled . now to say that ( he descended into hell ) was sufficiently included in some of the former ▪ this cannot be ; for the former ( he was curcified , dead , and buried ) are of passiō ; but these latter ( he descended into hell , he rose againe the third day : hee ascended into heaven ) are mere actions of christ secluded frō those , not included in them ▪ athanasius saith , he descended into hel ▪ he is not against it ; chrysostome saith he descended into hell ; that there also he might not be voide of a miracle . he is not against it . now let vs see the scriptures which proue the descenision . the evill and adulterous generation requests a signe , but a signe shall not be given vnto it , vnlesse the signe of the prophet ionas . for as ionas vvas 3. dares and 3. nightes in the whales belly ; so shall the sonne of man bee 3. daies and three nights in the heart of the earth , that is , in hell . these places of the gospel are plain . wherein by the signe of , ionas in the whales belly , iesus fore-sheweth his owne descension into hell . for the evil & adulterous generatiō , the phareses and saduces tempting him required a signe from heaven , and therefore iesus gaue them no signe frō heaven , but a signe in hel . william perkins . the second answere . the hart of the earth may as well signifie the graue , as the center of the earth . for tyrus bordering vpon the sea , is saide to be in the heart of the seas . the third answere . this exposition takes it for graunted that hell is seated in the middle of the earth ; wheras the scriptures reveale no such thing , but this , that hell is in the lower partes ; but where those lower parts be , no man is able to define . the 2. obiectiō . act. 2. 27. thou wilt not leaue my soule in hell ; neither vvilt thou suffer thine holy one to see corruption . these words cannot proue any local descent of christs soule . for peters drift in all eadging this , is to proue the resurrection , and hee saith expressely , that the words must be vnderstoode of the resurrection of christ . what ? namely these wordes , that his soule was not left in hell . nowe there is no resurrection of the soule , but of the body only , as the soule cannot be saide to fall , but the body . iohn higins . the heart of the earth may as well signifie hell , as it may signifie the midle or center of the earth . for tyrus being an iland foure furlongs , or seavē hundred pases from the land , was therfore saide of god to haue her limites in the heart , or middle of the seas again the proud king therof said , i am god , i sit in the throne of god , in the hart or middle of the seas . these words of christ : for as ionas was 3. daies &c. so shall the son of man be 3. daies & 3. nights in the hart of the earth : giue vs to vnderstand where hell is sited , they reveale the place in question . but if hel & the graue , & the hart of the earth be alone , they which site hell so shallow , & the graue so deepe , confound the he●l of the damned , and the graues of the blessed togither . this prophecy : thou vvilt not leaue my soule in hell , neither suffer thine holy one to see corruption : was one of al those things of which christ said , it behooved all things to be fulfilled which are written of me in the lawe of moses , and in the prophets , and in the psalmes . and if this prophesie proue not the local discēsion of christs soule by reason , it cōfirms it in faith , because christ saide : it behooved all things to bee fulfilled &c. peter is plaine , he saith , david foreseing spake of the resurrectiō of christ , for why , his soule was not left in hel , neither saw his flesh corruption . if your translation or exposition bee true , thou wilt not leaue my soul in graue , then the person or the soule of christ is risen , or els christ is not risen . and for your fall , i aske first , whether it may be said , that christs body fel into the graue secondly whether if it fel not , but was buried therein , it may not yet be said to haue risen ; thirdly , whether christ rose without a soule , because it fell not into the graue . for many bodies of saintes arose which fell not ; neither did they arise without soules , which soules yet fell not into the granes ▪ so i say , if nōe arise at the last day , but the bodies of them which fell , there wil be a very small resurrectiō in respect of the whole number of the departed . william perkins . it will be replied that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i ) soule , cannot signifie the body . and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i ) hell , cannot signifie the graue . the first word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies not only the spiritual parte of man , i , the soule : but also the whole person , or the man himselfe . rom. 13. 1. 1. cor. 15. 45. and the second word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is aswel taken for the graue , as for hell . apoc. 20. 14. death and ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) are cast into the lake of fire . now we cannot say that hel is cast into hell , but the graue into hell . and the very same worde ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in this text , must needes haue this sense , i. his soule or person was not left in graue for peter makes an opposition betweene the graue into which david is shut vp , & the hell , out of which christ was delivered . verse . 29. 31. iohn higins the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i. soule in these places alleadged act. 2. 27. 31. cannot signifie the body of christ , as shal appeare in this page . and the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i. hell , cannot signifie the graue , tombe , monument , or sepulcher of a dead body . this graue is not found in al the scriptures . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. soule , sometimes signifies the whole person , the man a liue , as in these places : and there vvere added that day about three thousand soules : let every soule submitte it selfe to the authority of the higher povvers : the first man adam vvas made a living soule , these were not whole persons of dead men buried , but christians newly converted , and romane subiects aliue . so adam was made a living soule , but he was not so buried ; the whole person so signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was not buried in hell . if it were , then by these texts , ( to day shalt thou be vvith mee in paradise ; thou wilt not leaue my person in hell ; and his soule was not left in graue ) the whole person was in paradise , in hell , & in the graue the same day that hee was buried . the second word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hel , is not taken for the graue or toomb of the dead ; the text truely translated is thus : death and hell vvere sent into the lake of fire , this is the second death ▪ and whosoever was not founde vvritten in the booke of life , was sent into the lake of fire . that is , the devil and his angels & the wicked were sent into everlasting fire , as in mat. 25. 41. christ doth p●ainly shew ; but the prophet heere speaketh it more dar●kly . also if your speach heere bee true , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as well taken for the graue , as for hell , then this translation is tollerable . and the rich man died and was buried and in the graue , lifting vp his eies being in tormentes , for ( saith he ) i am tormented in this flame . you first cast the graue into hel , and nowe you site the paradi●'de soule in the graue . peter makes an opposition between the dead entombed body of david not risen , and the humane nature of christ risen ; affirming that david prophecied thereof long before . and saith , his soule was not left in hel , as you here translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hel , and not graue . vvill. perkins . againe it wil be said that in this text there be two distinct partes ; the first of the soules comming foorth of hell in these words : thou wilt not leaue my soule in hell . and the second of the body rising out of the graue , in the next words following : neither wilt thou suffer my flesh to see corruption . it is not so . for the flesh in this place signifieth not the body alone , but the humane nature of christ : as appeareth act. 2. verse . 30. vnlesse wee shall say that one & the same worde in the same sentence is taken two waies , flesh ( you meane ) in the 30. and in the 31. verses . and the words rather cary this sense ; thou wilt not suffer me to cōtinue long in the grane ; nay which is more , in the time of my cōtinuance there , thou wilt not suffer me so much as to see corruption , because i am thy holy one . john higins . here in the psalm . 16. 10. thou wilt not leaue my soule in hell , neither vvilt thou suffer thy holy one to see corruption , the two parts & places of christs humanity are plainly distinguished a sunder . so also peter interpreteth , act. 2. 31. and so fulgentius bringeth these places distinguished against the ar●ians , expounding them of the soule and flesh apart . in the first , 30. verse , peter explaines a prophecy of the regall humane generation of christ thus : he then , that is , david , sith he was a prophet , and knewe that god had sworn vnto him by an othe , of the fruit of his loines , according to the flesh , to raise vp the christ , that he might place him on his seate . here the apostle addeth ( according to the flesh , ) to distinguish and to tell vs , that the soule is not ex traduce ; but that the flesh & it be of different natures , which immediatly after ( expounding the other prophecy ) he clearely explaines thus . 31. vers . david foreseeing spake of the resurrection of christ , that his soule was not le●t in hell , neither did his flesh see corruption . there in the 30. vers . peter spake of the flesh ( not of the soule ) generated : and here in the 31. of the flesh & of the soul seperated by death . in both yet by flesh , meaning one & the same flesh of christ . s. peters words are of credit enough : a rather carriage of sēse , comes to late . wil. perkins . obiect . 3. christ was quickned in the spirit , by the which spirit he went & preached vnto the spirits which are in prisō . answere . this place is not for this purpose , for by the spirit is not meant the soule of christ , but his godhead which in the ministery of noe preached repentance to the old world . and i thinke that peter in this place alludes to another in genesis 6. 3. where the lord saith , my spirit shall not alwaies striue vvith man , because hee is but flesh . and if the spirit do signifie the soule , then christ was quickened in his soule , or by his soule , but neither is true . iohn higins . we must not alledge , nor take the text lamely . it is thus : for christ once suffered for sins , the iust for the vniust , that he might bring vs to god , hee vvas mortified in the flesh , but was quickened in the spirite , in which spirite hee vvent and preached vnto the spirites vvhich are in prison . heere is the suffering of christ , his death , immortality of soule , with the descension therof , and ( as ruffinus saith ) what worke it did in hell . and therfore this place is pregnant for the descension . for by the spirite is mēt the soule of christ , & not his godhead ( as you say . ) for then your texte should be thus : christ was quickened in the godhead , by which godhead hee went and preached to the spirites which are in prison , which you said in noe preached to the old world . but this cannot be ; it was after christes mortification in the flesh , not in the olde world but in that which is nowe . that which is saide in genesis 6. 3. my spirit shall not alwaies contend vvith man , because he is but flesh , and his daies shall be an hundred & twenty yeares was fiftie generations before christ , this in peter was after christs death ; that was in spirit divine , this was in the soule humane ; that was on earth with men in the flesh ; this was in hel with the spirits of the dead ; peter therfore in this place alludes not to that in genesis . of christs quickening in the spirite shal be more saide in the next page . wil. perkins . for the first , it cannot be saide , that christ was quickened by his soule , because it did not ioyne it selfe vnto the body ; but the godhead ioyned thē both . neither was he quickened in soule . for the soule died not . it could not die the first death , which belongeth to the body ; & it did not die the second death , which is a total seperation from god. onely it suffered the sorrowes of the second death , which is the apprehension of the wrath of god , as a man may feele the panges of the first death , & yet not die the first death , but liue . againe , it is to no end that christes soule , should goe to hel to preach . considering it was never heard of , that one soul should preach to another , especially in hel , where al are condemned , & in conscience cōvicted to their iust damnation ; and where there is no hope of repentance , or redemption . iohn higins . to say that christ was quickened by his soule , is to reason vpon no text , and so we leaue it . so was the descension of christ also . christ was mortified in the flesh , but he was quickened in the spirite , that is , in soule ; not that it died , but that in anguish it suffered the sorrowes of death which cōpast his body . and therfore he said : my soule is very sad evē to the death . but when that death was past , the sorrow , anguish , & sadnes were ended ; and the ioy , the comforte and solace which his soule immediately after receiued , may very fitlie be named , a reviving or quickening . and of this reviving or quickning al the blessed souls departed haue presently after this life , a ioyful & most happy feeling . there is an end why christ went & preached in hell , and why peter wrote that he preached there . we must beleeue the word , though wee knowe not the ende . considering it was ever hearde of , since christs time , that the soule of abraham had a speech with the soule of the rich man in hell , and tolde him his owne , and besides how that his brethrē had moses and the prophets , &c. and the borne blind said : it was neuer heard of , that any man opened the eies of one that was borne blinde . but yet the cure was to some end , & so was the descension of christ also . william perkins . it wil bee answered that this preaching ( whereof peter speaketh . 1. pet. 3. 19. ) is only reall or experimentall , because christ shewed himselfe there to convince the vnbeliefe of his enemies . but this is flat against reason . for when a man is iustly condemned by god , and therefore sufficiently convicted ; what neede the iudge himselfe come to the place of execution to convict him ? and it is flat against the text . for the preaching spokē of here ( 1. pet. 3. 19. ) is that which is performed by men in the ministery of the word , as peter expoūdeth himselfe elsewhere ( 1. pet. 4. 6. ) to this purpose also was the gospell preached to the dead , that they might bee condemned according to men in the flesh ; but that they might line according to god in the spirite . john higins . the preaching of christ in hell , was real ; that is , in re , indeed : not experimētal , as to proue an experiment , or conclusiō . for al the prophesies must needs be fulfilled , so as the councel of god decreed , and as the scriptures reporte . it was then a powerful passage , in his sin-lesse soules , freedome and valour ; for so he went to conquer the devil , and to confound the damned in hel , from whence he returned with triumphant victory . but these matters of faith are not to bee measured by the shallow flattes of reason ? for al thinges vvhatsoever the lord would , that did be in heaven , and in earth , and in the sea , & in all deepe places . this prerogatiude iudge might go where he would , and convict whom he list , hee could bee no more exempted from hel , then hee could bee payned thereby , or detained therein . these two texts are not flat of one nature ▪ for there in 1. pet. 3 ▪ 19. the spirit of christ went and preached to the spirites in hel : here in 1. pet. 4. 6. the gospel is saide to be preached to the deade &c. that is to the gentiles or ●entilized iewes , vnto such as christ ment when hee saide , let the deade bury their dead ▪ will. perkins . lastly there is no reason why christ should rather preach & shew himselfe in hel to them that were disobedient in the daies of noe ; then to the rest of the damned . and this is the first exposition the second followeth . iohn higins . if we shal runne from faith to no reason , i wil conferre like reason with your reason thus : there is no reason why abraham should rather shew himselfe to the rich glutton in hell , then to the rest of the damned ; this is as wise a reasō as that . but all thinges are possible to him that beleeveth . the text is , hee went in spirite , and preached to the spirits which are in prison . and this the faithfull beleeue , because it is scripture ; and they beleeue the descēsion , because they are christians . and thus much touching the first exposition . the second followeth . william perkins . the second vsuall exposition of this clause ( he descended into hell ) is , that christ descēded into the graue , or was buried . this exposition is agreeable to the truth , yet it is not meete or convenient . for the clause next before ( he was buried ) contained this point , and therfore if the next words following yeelde the same sense , there must bee a vaine and needlesse repetition of one & the same thing twice ; which is not to be allowed in so short a creede as this . if it be saide , that , these words are an exposition of the former ; the aunswere is , that then they should be more plaine then the former . for when one sentēce expoūdeth another , the latter must alwaies be the plainer . but of these two sentēces : he was buried ; he descended into hel : the first is very plaine & easy , but the latter very obscure and hard . and therefore it can be no exposition thereof , and for this cause this exposition neither is to be receiued . and thus endeth the 2. expositiō iohn higins . if christ descended into the graue , it was in his body aliue : for to descend is a liuely action . this cannot stand with the scriptures , for all the evangelistes say , he yeelded vp the ghost , & also they say , he was taken downe & was shrowded & buried in a new sepulcher by joseph of arimathea , &c. his body could not descende except it were aliue , and they would not haue buried it , if he had not beene dead . that seconde exposition then is not agreeable to the word : and as you say it is not meete nor convenient , so say i , because it is false . for it makes a vaine and needlesse repetition of one thing twice , &c. wherefore it is not to be allowed nor liked of . his buriall was sensible , it was done and seene here on earth , his descension was an invisible action of the immortal soule perfourmed in hel , only comprehended by faith , not by sense , nor by reason , and therefore ( as you say ) this seconde exposition is not to bee receiued , as expounding the burial , and in this we somewhat agree . and thus much touching the second exposition , now followeth the third . will. perkins . thirdly others there bee who expounde it thus , hee descended into hel , that is , christ iesus when he was dying vpon the crosse felte and suffered the pangs of hel , and the full wrath of god seazing vpon his ioule . this exposition hath his warrant in gods word , where hell oftentimes signifieth the sorrowes and paines of hel . as hanna in her song to the lorde saith : the lord killeth and maketh aliue , and he bringeth downe to hell & raiseth vp againe . that is , he maketh men feele woe and misery in their soules even the pangs of hell , and after restoreth them . and david saith : the sorrowes of death compassed me , and the terrours of hel laid hold on me . this is an vsuall exposition received in the church , & they which expounde this article thus , giue this reason thereof . the former words , was crucified , dead , and buried , doe containe ( say they ) the outwarde suffrings of christ . now because hee suffered not only outwardly in body , but also inwardly in soule ; therefore these words , he descended into hell , doe set forth vnto vs his inward sufferings in soule , whē he felt vpon the crosse the pangs of hel and the ful wrath of god seazing vpon him . this exposition is good and true , & whosoeuer wil , may receiue it ; yet neverthelesse it seemeth not so fitly to agree with the order of the former articles . for these wordes : was crucified , dead , & buried , must not be vnderstood of any ordinary death , but of a cursed death , in which christ suffered the full wrath of god , even the pangs of hell , both in soule and body . seeing then this exposition is contained in the former wordes ; it cannot fitly stande with the order of the shorte creede , vnlesse there shoulde bee a distinct article of things repeated before . and thus endeth the 3. exposition . iohn higins . we must hold that iesus christ the sonne of god , dying vpon the crosse , could neither feele not suffer the pangs of hel , nor the ful wrath of god seazing vpon his soule ; because it was neither seperated from the godhead ; nor subiect vnto sin ; and also because that laying downe his life , he vsed these wordes of deliuery : father into thy handes i cōmende my spirite . by which wee vnderstand , that hee was then seazed and did possesse his owne soule , and yeelded the possession and seazen thereof vnto his father , and neither the devill , nor the pangs of hel had any seazen , holde , interest , or possession therein . this exposition , that christ after his death descended into hell in soule , hath many warrants in the old testament , of which one is in these words of hanna : the lorde mortifieth and quickeneth ; hee causeth to descende into hell and causeth to ascend . and this was a prophecie of the death , descension , resurrection , and ascension of christ . so the saide hanna in the 10. verse after prophecied of the kingdome of christ also thus : iehovah will iudge the endes of the earth ; and hee will giue fortitude to his king , & he will exalt the horne of his christ . and david saith : the sorrows of death compassed me , and the land flowdes of vngodlines made me afraide . these were the sorrowes of the first death in the flesh , and not the pangs of hel , which seaze only vpon the wicked , but not on the iust . he was crucified , deade , and buried ▪ these were of his passion , cōcerning the body mortal , and did not ( but in his death ) concerne the soule . for neither could the iewes hurt it , neither coulde ioseph bury it : but these , hee descended into hell ; he rose againe from the dead , he ascended into heaven , are actions perfourmed by christ , the first in his soule , and the other two in his whole humane triumphing nature . the death of his holy ones , or of his mercifull mē , is precious in the sight of god : god then is not wroth with them , neither doth he inflict the pangs of hel vpon them , much lesse vpon his most holy , vpō his most iust one . in these words of s. peter . act. 2. 23. 24. hunc interemistis , there is the death , quem deus suscitavit solutis doloribus inferni , there is the resurrection from hel and from the sepulcher . these places plainly demonstrate that the apostle spake of that which christ suffered and did in his death , buriall , descension , &c. and that his descension was not before his death but after , ergo christus non resurrexit ab inferno ante mortem suam : and also peeter expoundeth it even so in these words : providens ( david ) locutus est de resurrectione christi ; quia neque derelicta est anima eius in inferno , &c. thus much touching the 3. exposition . now followeth the 4. and last . william perkins . but let vs come to the fourth exposition . hee descended into hell , that is , when he was dead and buried , hee was held captiue in the graue , and lay in bōdage vnder death for the space of three daies . this exposition also may bee gathered forth of the scriptures . so peter saith , god hath raised him vp ( speaking of christ ) and loosed the sorrowes of death , because it was impossible that hee should be holden of it . where we may see , that betweene the death & the resurrection of christ , there is placed a third matter , which is not mentioned in any clause of the apostles creede saue in this ; and that is his bondage vnder death , which commeth in betweene his death and his rising againe , and the words themselues doe most fitly beare this sense . as the speech of iacob sheweth . i wil go down into hel to my son mourning . and this exposition doth also best agree with the order of the creede . first he was crucified and died ; secondly hee was buried ; thirdly laid in the graue and was therein holden in captivity & bondage vnder death . and these three degrees of christes humiliation are most fitly correspondent to the 3. degrees of his exaltation . the first degree of his exaltation ; [ he rose again the third day ] answering to the first degree of his humiliation [ he died ] the 2. degree of his exaltation ; [ hee ascended into heaven , ] answering to his going into the graue , or he was buried . and thirdly his sitting at the right hand of god ( which is the highest degree of his exaltation ) answering to the lowest degree of his humiliation , he descended into hell . these two last expositions are commonly receiued , & we may indifferently make choise of either . but the last ( as i take it ) is most agreeable to the order and words of the creede . thus endeth the 4. exposition . iohn higins christ was buried and descended into hel : but in the graue his body was free from paine , free from bondage , and free from corruption : and his soule in hel was free from torments ; free from bondage , and free from detention . he was captiue to neither of both , though hee would for a time bee contained of both , who in his divine nature cōtaines all , and cannot at all be contained . so we find that christ was free among the dead ▪ whom god hath raised vp , loosing the sorrowes of hell , because it vvas impossible he should bee holden of it . vvhy was it impossible ? because he is free , & because the gates of hel cānot prevaile against his church , much-lesse against himselfe which is the head thereof . in the graue then & in hel , he would be for 3. daies & 3. nights without corruption and torments ; to declare his mortality , his immortality & his innocēcy . but the body did not descend , it was buried in the sepulcher : the soul descended into hell , it was not buried in the graue . and this descension was after his death and before his resurrection . and this was an acte of his freedome , the other of freedome in patience , and both were in prophecy and in promise . that which iacob propheticallie spake of his own descēsion into aegypt , and of christs descension into hell well weighed by the state of the church in aegypte , and by the speech of his gransire abraham in blisse , & by the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so full of question as men doe make it . wherfore the best expositiō agrees best with the order of the creede thus : first he was crucified by the iews : secōdly he died when he gaue vp the ghost ; thirdly he was buried by ioseph of arymathea &c. fourthly he descēded into hel , that was in spirit , or soule : fiftly the third day he rose againe frō the dead , & sixtly he ascended into heaven &c. but your secondly he was buried , and thirdly laide in the graue , make two burials . thus haue i briefely delivered , what i thought meete to be said , concerning the descension of christ into hel . in all which i referre my selfe to the iudgmēt of those who may & can best descerne of these matters , as by the word of god , and her maiesties lawes i am bound . faultes escaped in the printing . p. 3. lin . 10. for is declared reade is also declared p. 8. in the margin , for jam. 20 reade john 20. p. 18. lin . 9. for curcified read crucified p. 24. lin . vlt. for this page read this next page p. 25. in the margin for ge● . 27 read gen. 2. 7. finis . notes, typically marginal, from the original text notes for div a03325-e120 pet. vire● in symbo● erasmus 〈◊〉 colloquij● ruffinus i● exposit . symbol . ●rasmus in ●is paraphrase vpō●he acts of ●he apo●tles . ca. 2. ruffinus i● exposit . symbol . 1. pet. 3. 1 ▪ psal . 16. 1● psal . 30. ● psal . 30. 4. ●arietas ●ctionis . ●at . 27. 9. ●remie for ●acharie . mat. 27. 9. ierem. 36. iuke . 1. 3. iam. 20. 31. mat. 12 , 40. math. 16. 4. luk. 23. 43. acts. 2. 31. ephes . 4. 9. 10. 1. pet. 3. 18. 19. dan. 3. 21. dan. 14. 30. ioh. 2. 1. 2. 3. luk. 23. 43. luk. 23. 42. 43. luk. 23. 43. aug. lib. 11. confess . ca. 13. in fine . luk ▪ 1. 78. luk. 23. 42 ▪ 43. euthymius super hunc locum . gen. 3. 7. gen. 3. 7. athana . lib● de incarn ▪ chrysost . hom ▪ 2. in symb. mat. 12. 40 ▪ ●sal . 16. 10. ●ath . 12. 40 ●ct . 1. 31. athanas . in ●●mb . ●hersost . 〈◊〉 ●●super ●●mb . ●at●h 12. 〈◊〉 ▪ 40. matth. 16. 24. mat. 16. 24. ezech. 27. 4. 〈◊〉 c●rde ma●is . [ sunt ●ermini tu● ] act. 2. 27. ionas 2. 1. 2. act. 2. 27. ezec 27. 4. ezec. 28. 2. mat. 12. 40. psal . 16. 10. luk. 24. 44. act. 2. 31. act. 2. 27. mat. 27. 52. rom. 13. 1. 1. cor. 15. 45. apoc. 20. 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell . act. 2. 41. rom. 13. 1 ▪ 1. cor. 15. 45. genes . 27. luk. 23. 43. act. 2. 27. 31. apoc. 20. 14 mat. 25. 41 luk 16. 22. 23. ●er . 24. act. 2. 29. 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graue . act. 2. 30. 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell . psal . 16. 10. fulgen. lib. 3. ad thrasimund . act. 2. 30. psal . 3. 32. 11. act. 2. 31. psal . 16. 10. 1. pet. 3. 18. 19. gen. 6. 3. 1. pet. 3. 18. 19. 1. pet. 3. 18. genes . 6. 3. 1. pet. 3. 18. 19. ruffinus in symbol . genes . 6. 3. 1 pet. 3. 19. 1. pet. 4. 6. 1. pet. 3 , 19. 1. pet. 4. 6. psal . 18. 5. mat. 26. 38. luk. 16. 25. io. 9. 32. 1. pet. 3. 19. ●sal . 135. 6. math. 8. 22. hee descended into the graue . he descended into hell . luk. 16. 25. math. 9. 23. mat. 27. 50. mar. 15. 37. luk. 23. 46. ●o . 19 ▪ 30. vpō the crosse christ dyinge felt & suffered the pangs of hell & the full wrath of god. 1. sam. 2. 6. psal . 88. 5. luk. 23. 46. 1. sam. 2. 6. vers . 10. psal . 18. 5. psal . 116. 13 act. 2. 23. 24. act. 24. gen. 37. 53. death or the graue . asal . 88. 6. act. 2. 24. variae lectiones grae●●● . syra uer●● . hieromi●●i translat . gen. 37. 53 luk. 16. 25. christs prayer vpon the crosse for his enemies father forgiue them, for they know not what they doe / by sir io. hayward ... hayward, john, sir, 1564?-1627. 1623 approx. 86 kb of xml-encoded text transcribed from 77 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a02849 stc 12989 estc s122571 24556410 ocm 24556410 27770 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a02849) transcribed from: (early english books online ; image set 27770) images scanned from microfilm: (early english books, 1475-1640 ; 1853:12) christs prayer vpon the crosse for his enemies father forgiue them, for they know not what they doe / by sir io. hayward ... hayward, john, sir, 1564?-1627. [14], 138, [1] p. printed by iohn bill, london : m.dc.xxiii [1623] signatures: a⁸(-a1) a-h⁸ i⁶. imperfect: tightly bound, with slight loss of print. reproduction of original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -crucifixion. jesus christ -prayers. bible. -n.t. -luke xxiii -criticism, interpretation, etc. 2004-01 tcp assigned for keying and markup 2004-02 aptara keyed and coded from proquest page images 2004-03 mona logarbo sampled and proofread 2004-03 mona logarbo text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion christs prayer vpon the crosse , for his enemies . father forgiue them , for they know not what they doe . by sir io. hayvvard knight , doctor of the lawes . nemo beatus est , qui nescit contemnere & contemni . london , ¶ printed by iohn bill , m.dc.xxiii . to the honorable and vertvovs lady , the ladie anne caesar , wife to the right honorable , ssr ivlivs caesar knight , master of the rolles , and one of his maiesties most honorable privie covnsaile . casta ad virum . matrona parendo imperat. pub. mim . to the reader . as contemplation in generall , is a pure act of the soule ; so contemplation of diuine things , is most proper vnto it . this is the heauenly manna , whereon it feedeth ; heereby it groweth , heereby it is loosened from the knots of flesh & blood ; heereby it mounteth aboue the narrow confines and limits , aboue the sordide things of this world , aboue either the threats or promises thereof ; and both returneth to the originall from whence it came , and applieth it selfe to the end whither with swift celerity it paceth . and this is an inuincible argument of the diuine nature of the soule , if it takes delight in matters diuine ; if it be busied therein , not as in other mens affaires , but as in the owne . assuredly , in nothing else man is so much man , as in contemplation of heauenly things . oh! how contemptible a thing is man , if hee aduanceth not aboue humane cogitations ? but conceiue heere with ( gentle reader ) that contemplation is but a fruitlesse action of the soule , vnlesse it be thereby enflamed to loue . contemplation is a worke of the vnderstanding , & hath no perfection in it selfe ▪ but is a way and meanes to some degree of perfection , by eleuating the will to a diuine loue and vnion with god. the vnderstanding giueth not foode to the soule , but prepareth it onely for the taste of the will. good is the proper obiect of the will. and therefore when the will findeth an infinite depth of goodnesse in god , it shal be exceeding icie , if it burne not like a phoenix , in the fire of diuine loue , which by contemplation is therein kindled . wherefore , if thou wilt contemplate sweetely and profitably , erect the forces of thy will , to loue that which thou doest vnderstand : for otherwise , thou shalt bee but a cold and curious speculator ; thou shalt neuer arriue at the true end of contemplation . for the end of contemplating is not in speculation of the vnderstanding , but in an ardent loue of the will. now because of all diuine things none is more noble then the worke of our redemption ; none wherein god so much manifested his goodnesse , and consequently , none so fit to enflame our loue : i haue addressed my sabbaoth exercises this present yere , to this prayer of christ vpon the crosse for his enemies . hoping notwithstanding , that the residue of the penitentiall psalmes , not yet comprised in my dauids teares , shall hereafter bee in the like manner prosecuted ; either by my selfe ( if life continue ) or by some other more happie and industrious hand . assuredly , man is too mortall , either to handle or to knowe things immortall : as wee know but in part , so wee can expresse but a part of what wee know ; and must haue many partners in our labours therein . a man should so endeauour to liue , as he may doe good to all : but if that cannot bee , yet to many : and if not that , yet to some : and if not that , at least to himselfe . my desire hereby is to doe good to all ; euen to him , whose prefrict malice hath much wronged both me and himselfe ; in case he hath either conscience or shame to bee wounded by a lasting memory of his dishonest dealings . but albeit , i esteeme both these to bee almost impossible alike ; yet i make no doubt , but hereby i shall doe good to many : and the rather , because manie haue acknowledged to mee great good , which they haue receiued by my former writings in this kinde . but as in the same meddow , the oxe seeketh grasse , the hound a hare , and the storke a lizard : so i expect that in this worke some will hunt after conceits , some after cauils ; but many wil find good pasture for their soules . of these i expect no other recompence , but their prayers for mee ; of which i acknowledge i stand much in need . hom. ii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tam grauis ille mihi nigri quam lim inaditis ; ore aliud qui fert , aliud sub pectore celat . as dale of death , so doe i hate that kinde ; whose tongue from thought , whose mouth dissents from minde . the prayer of christ vpon the crosse for his enemies . ¶ father forgiue them , for they know not what they doe . when our sauiour christ had trauelled vp the high hill golgotha , loaden with his ponderous crosse ; his body much enfeebled with fasting & watching all the night before , & with the buffetting and scourging which hee endured : being much exhausted thereby , both of spirit and blood : heere the iewes first vnburthened him of his crosse , prepared the holes for fastening him thereto ; brought the hammer and the nailes before his face ; his enemies clustering the whilest about him , and not sparing to vexe him with many opprobrious and blasphemous speeches . then they hastily pulled off his apparell ; which cleauing fast to his body , by reason of the congealed blood that issued from him when he was scourged ; tore open his wounds , and rent away some part of his skinne and flesh . so hee stood naked and bloody a while ; and then they rudely threw him vpon the altar of the crosse lying vpon the ground . and applying the backeside of one of his hands to a hole which they had prepared in the crosse , they smote the rocke and riuers gushed foorth : they nayled his hand to the crosse , and blood streamed abundantly frō the wound . one hand being thus fastened , they violently streyned the other , to a hole that had beene prepared on the other arme of the crosse ; and there in like sort fastned it with a nayle . then with great force they stretched his body downeward , vntill they had drawen his feet to the lower hole : and there in like maner they were fastned with a naile . by which strong strayning of his body , that of the prophet dauid was fulfilled : i am powred foorth like water . that is , i melt away and dissolue with extremity of torments : i haue no more strength to subsist , then water that is powred foorth . and againe , all my bones are out of ioint ▪ they pierced my hands and my feet ; they haue numbred all my bones . for his calamity was so great , partly by his owne feeblenesse and ariditie , and partly by the cruell stretching of his members , that his ioints were loosed , and pulled from their firme fastnes and seates ; by reason whereof , his bones might haue beene numbred . then they took the woodden altar charged with this bloudy sacrifice , and set the lower end to fall with the full weight , into a pit which they had prepared for erecting thereof ; by which fall , and by fasting it afterward , the body nayled thereto , was grieuously shaken . and so was the brasen serpent lift vp in the wildernesse ; so were the sacrifices offered to god , accustomed to be lift on high . and so was it fit , that hee should bee lift vp , who was appointed to be a mediator betweene god and man ; who was to reconcile heauen and earth together ; who was to cast about his eyes , in seeking his lost sheep ; and vpon whom we all should set our eies . and they would not crucifie him alone , but between two theeues , whereby their intention was to obscure his name , to defile his credit ; to make him in stead of messias , to bee reputed a prince of theeues : but our sauiour turned this to another end ; namely , that hee died for sinners , and that he hath discharged the price of their sinnes . doubtlesse he so loueth sinners , that he did not onely conuerse with them , during his life , but died betweene them , and will bee euer present among them ; to heare them , to pray for them , to pardon them when they call vpon him : not onely during the time of their liues , but vntill the last minute of their death . yea after death he will bee ready to receiue them being penitent , into his glory . thy savior being thus mounted vpō the crosse , and fastned hand & foot for sacrificing of his life ; consider seriously ( o my soule ) what he did , what he said , in what thoughts he was busied . first consider his vnspeakeable torments , in that he was depriued of all comforts ; both externall from others , and internall within himselfe . if he stirred any part of his body , his wounds were thereby made more grieuous . if hee remained quiet , besides that immobility is a terrible torment , one of the torments of hel * ; the very weight of his body did teare his wounds wider . then consider how in those extremities , the first time he opened his lips , the first voyce which his tongue did forme , was in making intercession for his enemies : father forgiue them , for they know not what they doe . they mocked , reuiled , blasphemed ; but hee prayed : the more they burned in hate , the more was hee enflamed with loue . out of the aboundance of the heart the mouth speaketh : and from the aboundance of his loue did this prayer proceed . but thinke not ( o my soule ) that these were all the words which iesvs spake , that this was all his prayer at large ; but rather a summary collection thereof . for the apostle saith that he di● offer vp prayers & supplications with strong crying and teares . and therfore when he seemed silent , when his voyce was not heard , when happilie his lippes did not moue ; whilest the iewes were busied , some in tormenting , and some in deriding him : conceiue ( o my soule ) that thy sweet iesvs , either as senceles , or as regardles heereof , was wholy attentiue in praying to his heauenly father : for them , for thee , and for all sinners . and so , his members being strongly streyned vpon the crosse , as the strings were on dauids harpe , hee made such tunable harmony , as neuer before had been heard in the world ; sounding in this sort to the eare of his fathers mercy . his prayer extended . o most iust , most mercifull , most holy father ! thou seest what a weighty worke i haue begun : and now i am entred into two of my great offices . the office of a priest , as well in offering my body for a sacrifice , as in making supplications for the people : and the office of an aduocate ; in pleading the cause of sinners before thee . in both these heare me , i pray thee . heauenly father , load this bruised body of mine with thy stripes ; powre foorth the full measure of thy wrath vpon it : i am ready to indure whatsoeuer charge it shall please thee to impose . but forgiue them , i beseech thee , for whom i thus suffer . let mee not in this cruell maner lose my blood , and lose them also for whom i expend it : the price being paied , suffer me , i pray thee , to enioy my purchase . o my eternall father ! in recompence of my obedience to thy will , in recompence of my comming into the world to reconcile it to thee , in recompence of all my trauailes ouer-paced , in recompence of my present torments and death : i intreat nothing of thee , but that thou wilt pardon these mercilesse sinners . i am well content that thou wouldest not yeelde to my naturall desire when i prayed for my selfe , that this cup might passe from me ; but denie mee not ( i pray thee ) in praying for these . for i esteeme the benefit greater that they be forgiuen , then that this cup should haue passed from me ; i regard more the good that they liue eternally , then i regard the hurt that for the present i die . o my good father ! there is a time to pardon , and a time to punish : but if euer there be a time to pardon , it is now . euen now , when i aske forgiuenes at the very end of my life ; now whilest my blood freshly runneth for forgiuenes , whilest the sacrifice is in offring , for which thou shouldest forgiue . for now thou doest publikly proclaime thy pardō : mercy & truth , iustice & peace , do now embrace , and kisse kindly together . thou didst once forgiue the israelites , o my father ! when moses and aaron offered a little incense for them ; and wilt thou not forgiue these for whom i wholly offer my selfe ? thou didst once grant victory when moses held vp his hands vnto thee ; and wilt thou nothing regard the stretching foorth of my bleeding hands ? father ! i am come into the world , i now suffer death in the world to appease thine anger : but what profit will ensue of my comming and of my death , if men should be still charged with thy hate ? if my death cannot appease thy wrath , what then can doe it ? what then can make atonement betweene thee and sinners ? o my good father ! when i came into the world by thy appointment , when by thy appointment i vndertooke to die : thou diddest promise that thy wrath should bee extinguished by my death ; that thy wrath and my life should determine together . wherefore to discharge thy promise , and because my life is more precious to thee then thy wrath ; forgiue , i pray thee , and bee appeased . loe heere i set my selfe in the breach ; loe heere i enterpose betweene sinners and thee . bvt , o great mediator ! wherfore doest thou so earnestly entreat for sinners ? what ease is this to thy torments ? what good to thy selfe ? in case thou wilt not reuenge thy wrongs , yet wherefore doest thou not leaue them to thy fathers pleasure ? wherefore should not iustice run her course ? the law sayth , eie for eie , hand for hand , life for life ▪ and what auayleth it thee , that these offendours must now be forgiuen ? o! yes : i am well content o my father ! that thou load me with thine anger , in what measure thou thinkest fit : but so , as nothing may remaine vnreconciled to thee ; so as my redemption may not bee imperfect and maimed : so as there may remaine in man no fault to bee redeemed , and in thee no anger to bee appeased . o good father ! charge me freely ( i say ) with thy stripes , set them so surely and seuerely as thou wilt : but suffer not my sufferings to bee vnfruitfull ; doe not double my griefe , by causing me to lose the benefit of my grief . for it would be a greater griefe to mee that these sinners should perish , then are all the torments where with they teare mee : euen as a louing mother sorroweth more at the losse of her childe , then she did at her trauailes for his birth . by suffering and by pardoning the redemption of the world must bee wrought : and therefore pardon them , o good father ! for whom i suffer ; or else no redemption can follow . and if the death which now i suffer , if the life which now i offer bee not sufficient , i will suffer another death ; i will offer another life ; i will doe anything , o my good father ! wholly to appease thee . bvt if thou wilt not bee absolutely intreated , yet forgiue them , i beseech thee , in regard of their ignorance . * for niether this people , nor their rulers doe dir●ctly know , either who i am , or what worke i haue in hand . whereby it followeth , that they know not what they doe . blessed father : thou hast made mee wiser then my enemies . for i know righ● well what i am about to doe ; b●● thou hast not suffered the diue● perfectly to know it ; much more is this vnskilful multitude inuolued in ignorance . and therefore i am so farre from desiring reuenge , that the more earnestly they endeauour with many torments to destroy mee ; the more earnest am i , both in praying and pleading for their saluation . for alas ! they are ignorant ; i pitie them with my heart , and from my heart desire thee to bee intreated for them . giue them time and meanes to bee instructed ; open their vnderstanding to know mee , and to know themselues : but as the case now standeth , forgiue them , i pray thee ; for they know not what they doe . and further , seeing i am ioyfull in receiuing these harmes , wherefore art thou displeased with those who doe them ? seeing the party offended forgiue 〈◊〉 the wrong , at whose suit will thy iustice prosecute ? what hath iustice to doe when no man complaines ? thou knowest right well , that nothing can bee termed an iniurie , which is not done against our will. seeing therefore i willingly suffer , and that in obedience to thy will and appointment , to performe a most necessary worke for the world : remaine not thou displeased with those , by whose hands my owne will is performed , and this great worke accomplished . bvt happily it may bee said , that as this action in it selfe is the most heinous sin that euer was committed ; so are these , in regard of themselues , the most vnworthy to be forgiuen . be it so . but o holy father ! do i die only for small offenders ? is not my death sufficient for all ? doe i die for any other end , but that all offenders may bee forgiuen ? and wilt not thou regard more my sufferings , then any mans sinnes ? more my charitie in dying for my tormentors , then their malice iu putting mee to death ? it is true indeed , that if thou wilt punish them according to their demerits , al the torments of hell are nothing neere sufficient : but therefore it is better freely to forgiue them . for as there was neuer sinne comparable to this , so shalt thou neuer haue the like occasion to manifest thy mercy . o my father ! seeing my blood is shed by thy will , imploy the same to the best effect : let not any man be depriud of the benefit of that , which is amply sufficient for all . and fauour me also , o father ! since i needs must die , to make the best aduantage of my death ; to se● my life so well as i can . and therefore pardon those , i pray thee , who torment me to death . for the greater offenders thou pardonest for my sake , the better i shall thinke my life employed ; and it nothing auaileth that i die for sinners , if thou deniest to pardon sinners . meditations vpon this prayer . o preciovs prayer ! fit onely to proceede from our all-mercifull redeemer : who , as he taught vs to loue our enemies , to pray for them that curse vs ; so heere , by his example hee confirmed the same . o meeke saviovr ! what inflamed charity did sparkle in thy speeches ? how truely had the iewes saide of thee before : neuer man spake , as he speaketh ? for let all the prayers bee powred foorth that euer were made , and wee shall find none parallell to this . many haue prayed for themselues , many for their friends : but who euer before in this sort prayed for his enemies ? many haue forgiuen offences after they haue beene done ; when the paine is past , and the offender happilie displeased at what hee did : but whilest the mischiefe is in action , and before it bee accomplished ; in the very height of madnesse and malice ; to see thee not onely forbeare to hate thy enemies , but ardently to loue them ; to heare prayers for them flowing out of thy mouth , with teares and groanes , whilest thy blood was running out of thy veines ; to heare thee plead for them , who wouldest not open thy mouth to speake for thy selfe . what shall wee say ? but that pity and cruelty , iniury and mercy , anger and patience , hate and loue , did here meet and contend together . o milde iesvs ! o the glory of my soule ! what humane iudgement ? yea , what vnderstanding of angels is able to apprehend , that thou shouldest not only patiently endure , but thus earnestly pray for thy mortall enemies ? thy smart , thy fainting , the streames of blood which freshly flowed from thee , might haue put thee in minde both of their malice and of their iniustice : and yet wert thou wholly busied in procuring pardō , both for that & for all their other sinnes . o euerlasting goodnesse ! what a maruellous example hast thou giuen , both of patience and of loue ? thou didst release those who fastened thee ; plead for those who did accuse thee ; intreat for those who did reuile thee ; acquite and discharge those , who are in hand to kill thee : they will not returne into the city , before thou art dead ; and thou wilt not die vntill thou hast obtayned their pardon . o redeemer of soules ! thou didst neuer either doe iniury to any , or blame any for doing iniurie to thee : all thy actions and words tended to teach vs patience , pity , humility , gentlenesse , and all other goodnesse . albeit thou haddest many enemies in this world yet didst thou neuer term : any man enemy ; all were esteemed friendes , because thou wert a true friend to all . thou hadst been formerly presented before the high priest and elders , before pilate , and before herode ; in whose presence for the most part thou wert silent : but beeing presented before thy father on the crosse , thou didst first open thy lippes to speake for thy tormentors . o vnspeakable charity ! how inestimable was thy loue towards miserable man ? when thou wert accused before worldly iudges , thou wouldst not spend one word for thy selfe ; but whē thou didst addresse thy selfe to craue of thy father , wherefore doest thou not intreat him , either to mitigate or shorten thy paines ? wherefore hast thou no pitie vpon thy innocent flesh ? thy martyred members ? wherefore seemest thou so little to regard thy life ? or wherefore seemest thou to neglect thy mournefull mother ? thy dispersed disciples thy heauie followers and friends ? and disposest thy selfe to pray for thy enemies . wherefore intreatest thou without intreatie ? wherefore crauest thou forgiuene●● without either satisfaction or submission for their offence ? o sweete and onely sauiour ! how fierie is the force of thy spirit ? how hast thou verified that which before thou didst say ; that thou wert not sent but to the los● sheepe of the house of israel what thou camest not to call the righteous , but sinners to repentance ? all thy life time thou diddest conuerse with sinners , both by exhortation , & by example to conuert them to thee ; & now at thy death thou prayest for them . o caluarie ! how is thy condition suddenly changed ? before this time thou wert a place where iustice was executed vpon infamous offendors ; but now thou art consecrated for a place of oblation and intercession for them . it was not meete that oblation should goe single without intercession : and therefore , as our great priest made heere his oblation for sinne , so here also did hee make intercession for sinners . and o you stiffe necked iewes ! see how our blessed lord hath requited your dealings . you turned his house of prayer into a denne of theeues ; and hee hath turned your denne of theeues into a house of prayer . teaching you , as before he had told , that the houre was then come , when neither at your temple in ierusalem , nor at the mountaine in samaria the father should bee worshipped ; but hee should bee worshipped in spirit and trueth . o crucified iesvs ! o delight of my soule ! what shall wee say of thy exceeding goodnesse ? with greater reason may wee now demand , where is thy ancient wrath ? then the prophet dauid once demanded , where are thy ancient mercies ? o my soules safety ! who can despaire of thy goodnes ? who dares distrust it ? thou didst pardō those who would not be pardoned , & shall pardon bee denied to those who ardently desire it ? thou didst pray for those who tormented and blasphemed thee ; and wilt thou not pray for those who pray vnto thee ? o blessed saviovr ! when thou wert on the crosse all things forsooke thee , except onely thy patience and thy loue . by thy patience thou didst endure all extremities of torments ; by thy loue thou didst offer vp supplications with strong cryings and teares . the iewes prouoked thy father to take vengeance vpon them , in saying , his blood bee vpon vs : but thou didst pray him to remit that vengeance , because thy blood was shed for them . they caried thee before the high priest , and before pilate to haue thee condemned ; but thou didst present them before thy father , that they might bee pardoned . they cried against thee , let him be crucified ; but thou prayedst for them , father forgiue them . certainly , o my saviovr ! it is so great a mysterie that thou didst pray for those who did blaspheme thee ; that thou didst pardon those who tormented thee to death , without sorow , without intreatie ; and that thy prayer , father forgiue them , should preuaile against their praier , his blood bee vpon vs ; that albeit wee must beleeue it , yet we cānot cōprehend it . and thou , o heauenlie father ! seeke no more for a man who should make vp the breach , and stand in the gap betweene thee and the land. loe , this is he ; this is the true mediatour betweene thee and vs : raised between heauen and earth , to reconcile both together . and because nothing can serue for a fit meane to combine two contraries , but that which participates of the nature o● both : loe , this mediatou● participates of thy nature being perfect god ; and of our nature , beeing perfect man : and therefore is a fit meane to ioyne , to fasten , to vnite both together . a fit meane , i say , vpon whom man may discharge all his sinnes , and god discharge all his anger : who like a strong and impregnable wall , may keepe our sinnes from approaching to god , and gods vengeance from approaching to vs. bvt o my soule ! do not runne ouer this banquet in haste ; take a more exact haste of euery dish ; meditate and ruminate vpon these things as a cleane beast cheweth the cud . consider first , the principall circumstances of this prayer ; then exactly weigh euery worde thereof . the principall circvmstances of this prayer . who then was it that thus did pray ? the sonne of god , who was most worthy to bee heard . to whom did he pray ? to god the father , who was most powerfull to grant . for whom ? not only for his tormentors , not onely for the people of the iewes ; but for all sinners for whom hee died ; for all men whose sins were the proper cause of his death . euē for those who little regarded themselues ; yea , for many who thē were not , he earnestly prayed : for vnlesse christ first prayeth for sinners , they shall neuer bee able to pray for themselues . where was it ? vpon the altar of the crosse. when ? in time of his extreame torments , and of his drawing neere to death . how ? his hands stretched ( like another moses ) to heauen ; and all his body imbrued with blood . in what manner ? o! in a most perfect forme . for the apostle saith , that he offred vp prayers & supplications with strong cryings and teares . his prayers were many , formed in manner of humble supplications ; with cryings , with valide and strong cryings , and with teares . and therfore the matter of the prayer being of great piety and merit , it is no marueile that the apostle added , that he was heard . by this strong crying thou must vnderstand , that with a most forcible affection , with deepe groanes , with a violent intention of desire and will , hee offered vp his supplication to god. for hee is saide to pray aloude , whose soule is fired with feruent deuotion and desire ; whose thoughts are neither distracted nor remisse , but both entirely and earnestlie attentiue to the businesse in hand . the cry of sins is exceeding strōg , & yet the eare perceiueth no noise ; but the feruent cry of deuotion is much stronger , albeit no voyce bee outwardly heard . there is no strong crying to god , but through aboundance either of loue or of griefe : both which were most forcible in our saviovr vpon the crosse. loue , for compasion towards others ; griefe , for the passion which hee felt in himselfe . he was enflamed to loue , by his mysticall members ; his naturall members enforced him to griefe . from this loue and this griefe his crie must needes bee exceeding strong . and besides ; it must bee a violent voyce that was heard for all men ; that did silence and drowne the clamour of all sinnes . for it was not for his tormentors only , but it was for all men that he then prayed : hee who died for all , prayed for all . but o good iesv ! o the solace of my soule ! who could be worthy to stand so neere thy crosse , as to see blood streame from thy flesh , and teares from thy eyes ; to see thy blood mixed with teares ; to see , that , as with sweat and blood thou begannest thy passion ; so with teares and blood thou diddest conclude it ? what adamant heart would not breake ? what leaden eyes would not melt into teares ? what earthy spirit would not be moued , as the whole earth was ? to see thy sacrifice sprinkled , or rather imbrued with blood , and thy prayers watered with teares ; to see thy teares beautified with blood , and thy blood washed with teares ? to see thee at once to smite thy fathers cares with thy prayers , and to mollifie his heart with thy sighes and grones ? o blessed redeemer ! albeit thou didst pray to thy father for the greatest matter that euer was demanded of him ; yet if thou hadst desired a greater , thy blood was so abundant , thy cries so strong , thy teares so plentifull , and the loue from whence they flowed so ardent ; that thy loue , thy blood , thy teares and thy cries must haue obtayned it . o sinne ! how offensiue art thou to the heauenly father ? how deepely dangerous to the state of our soules ? seeing this expiation was necessary to abolish thee ; seeing pardon for thee could not be obtayned , but by these cruell sufferings , by these bloody teares of our reedemer . and thou ( o my soule ) crie hideously when thou praiest to the lord , and weepe abundantly for thy sinnes : sigh , groane , teare bloody teares from thy soule when thou askest forgiuenesse ; seeing thy sauior thus cried and wept when hee made intercession for thee . for what reason or iustice is it , that thy sauiour crie and weepe for thee , and not thou for thy selfe ? or if thou canst not weepe in thy prayers , yet be earnest & attentiue , let not thy thoughts be either scattered , or heauy and dull : for if thou be not attētiue to make thy prayers , the lord will not bee attentiue to heare them . learne also to lament , not onely for thy owne offences , but for the sinnes and miseries of others ; euen as the prophet hieremie lamented for the calamity of his people when he sayd : my eyes faile and are dimme with weeping . for albeit true charity beginneth alwayes at our selues , yet must it extend vnto all : there is no truer token of true charity , then when it doeth extend vnto all : not onely in shewing compassion for their miseries , but especially in crauing pardon for their sinnes . ioy at the good which happeneth to other men , and greeue at their euill : and so shalt thou make profit of euery mans conuersation . of the svbstance of this prayer . bvt proceed , o my soule ! to the substance of this praier , and obserue well euerie word therof ; for there is not one word therein that is not of weight . father . first he began with the sweet word father . hee did not terme him lord ; for that was a name of seuerity and iustice ; but father , which is a name of pity and mercy . if he had sayd , lord , forgiue them , as saint stephen prayed afterward ; it might haue seemed that hee had referred their pardon to the curtesie and iudgement of iustice . but father is a name of compassion , a name of the new testament . a name which by the blood and merits of our iesvs , we may challenge to vse towardes hm . that , as he pleased to bee our brother : so hee would thereby make vs the sonnes of his father . and therefore hee vsed the same worde in praying for vs , which hee did in praying for himselfe : for as he prayed for himselfe ; father into thy hands i commit my spirit : so he prayed for vs ; father forgiue them . as if he should haue said : o my father ! acknowledge me now for thy sonne , thy onely sonne , thy sonne in whom thou art well pleased , thy sonne to whom thou wilt denie nothing : for as i am obedient to thee , as to my father ; so i expect to bee heard of thee , as thy sonne . father , i am therefore come into this world , that sinners also should be receiued for thy sonnes ; and therefore heare mee now in praying for them . if euer thou wilt heare them praying to thee in my name , heare now my owne prayer for them . so deare a sonne as i am to thee ; so acceptable let my prayer be to thee . if thou hearest not the prayers of thy sonne , whose prayers then wilt thou heare ? if thou reiectest my prayers , thou doest more torment mee then doth the crosse. the crosse i patiently endure to abolish a greater euill : that is , to appease thy wrath , and to make sinners accepted for thy sonnes . but fauour these torments of thy sonne , that they be not endured in vaine . fauour thy sonne , not to double his terments , by denying him his charitable request . thou doest amply reward the trauailes which any man shall performe in thy seruice : now thy sonne requireth no recompense for himselfe : for all my trauailes , for all my torments in obedience to thy will , i require no other recompense , but that thou wilt grant my request for miserable sinners . forgive by this word our lord discharged the office of a priest , in praying for the sins of the people : for which hee cryed , not onelie as a priest , but as a sacrifice ; which neuer demandeth free forgiuenesse , but bringeth satisfaction with it . and not only he cried with his mouth ; but his wounds cryed , his blood cryed , his defilements cryed , his torments cryed , al his members cryed : forgiue . so many wounds as he receiued , so many griefes as he endured ; so many mouthes hee opened , with one voyce intreating . accept these sufferings for the sinnes of all men , for wee doe pay thee whatsoeuer they owe. wee giue thee blood and smarte for ransome , life for satisfaction , body and soule for sacrifice : let there now bee mercy with thee , for this is a plenteous redemption . it is a hard thing indeed which is demanded ; namely , that a most indulgent father should forgiue and forget the cruell death of his only sonne , his entirely beloued sonne . but the sonne himselfe demands it : he demands it with his blood , with his wounds ; with all his sufferings he demands it . not vnder any condition , as hee prayed for himselfe in the garden ; if it be possible , if thou wilt , if it may be : but positiuely and absolutely he prayeth thee to forgiue . his owne passion hee left to thy will ; but thy pardon hee doth absolutely intreat . he put it to thy pleasure whether hee should die or no ; but he leaueth no consultation , no choice for thy granting of forgiuenesse : his prayer for forgiuenesse is so absolute , as it may not be denied . hereby thou mayest learne ( o my soule ! ) that remission of sinnes , and all diuine graces are to be desired of god without condition ; because this prayer is alwayes referred to the honour of god. also , that whensoeuer thou forgiuest thy enemies , thou doe it absolutely , without reseruation . neuer accompt it a christian forgiuenes , when it is with exception ; that thou wilt not speake to him , that thou wilt not conuerse & be familiar with him . for thy saviovr did not pray for his enemies vpon condition , or in part : hee prayed absolutely for all , and for all offences of euery one . god also is so noble in pardoning , that hee cannot forgiue one sinne , either alone , or in part : hee neuer pardoneth to halfes ; he cannot but either wholly pardon , or wholly punish : if any one sinne be vnpardoned , the sinner must be charged with all . o gentle iesv ! thou didst absolutely pray for all sinners , and therewith offer thy blood , as a sufficient ransome for all sinnes : for all sinnes might bee numbred , but thy precious blood could not be valued . and it was not onely absolutely , that thou diddest pray to thy father , but also that hee would presently forgiue : thou wouldest not giue day , it must bee foorthwith : remission must bee granted without intermission . thou wert then neere the point of thy death : but thou wouldest not die vntill pardon was granted : thou wouldest not make paiment of all thy blood , vntill thou hadst thy bargaine in hand ; vntill peace were composed betweene god and man. thou art not like many worldly parents , who leaue small inheritances to their children , intangled many times with debts , suits , or other incumbrances : but for the heauenly inheritance which thou hast giuen vs , thou hast made ready payment , cleared all reckonings , remooued all difficulties and charges , and concluded perfect peace with thy father before thy death ; saying vnto him , forgive ! and that presently , o my father ! for euen now is the time arriued to forgiue . this is the houre of sacrifice , the day of satisfaction , the day of remission , i am euen now readie to lay downe my life , and i make now my last petition ; my last suit to thee shall bee this ; father forgiue . o heauenly father , as thou louest thy sonne , so hold him no longer in torments ; for i must not die vntill thou forgiue . neither did hee pray to the father to forgiue the sinnes only which then had been committed , but simply to forgiue ; euen those sinnes also which afterward should be committed . for his persecuters had not then satisfied themselues with blasphemies and scornes ; they had not then offered him a spunge dipped in vineger ; they had not then opened his side with a speare ; they had not then feasted their eyes with sight of his dead bodie : and yet he prayed as well for these as for all the cruelties which before they had done : yea , for all sinnes , not onely past and present , but to ensue , hee powred foorth this prayer ; father forgiue . teaching vs thereby , not onely readily to remit all wrongs receiued , but to stand resolued nothing to regard whatsoeuer iniuries shall afterwards bee offered ; and to make diligent search , that no secret desire of reuenge , doe secretly rankle and fester in our soules . but o meeke iesv ! o the hope of my soule ! what is the reason that thou doest pray to thy father to forgiue ? hadst thou not power in thy selfe to pardon sinnes ? couldest not thou as easily giue as aske ? one word from thy selfe might haue serued the turne : wherefore then didst thou intreate thy father to forgiue ? o my soules solace ! was it to declare thy selfe to bee a perfect priest , in furnishing thy sacrifice with prayer ? for a priest did offer , not onely sacrifice , but prayer : hee was not onely a sacrificer , but an intercessour for the people . or was it to shew , that thou madest greater reckoning of the iniurie done to thy fathers glorie , then of the violence vsed against thine owne life ? or lastly was it to manifest , that thou wert so intentiue to the redemption of the world , that thou wert not offended with any thing they did ? that thou tookest all in good part ? that thou didst not esteeme them malefactors to thee , but benefactors to all the world ? regarding more the good that the world was redeemed , then the hurt that thou didst die ? as if in other words thou hadst said . father , these men haue broken thy law , discredited thy truth , violated thy temple , blasphemed thy name ; and therefore thou art hee who must forgiue them . i haue no cause to forgiue , because i am nothing grieued ; i am well pleased with my death ; i esteeme my life well bestowed ; seeing by this meanes the world is redeemed , and heauen furnished with new glorious guests . when losephs brethren feared that hee would reuenge their violence , hee sayd vnto them : when ye thought euill against me , god disposed it to good ; that hee might bring to passe as it is this day , and saue much people aliue . feare not therefore , i will nourish you and your children . much more truely may our saviovr say to those who crucified him ▪ you entended much euill against me ; but loe , all is turned to my glory , and to the good of many . you thought by taking away my life , to extinguish my power : but loe , i liue , and haue all power in heauen and vpon earth . there neuer was , nor can bee done a more wicked act , then the taking away of my life ; and yet neuer did so much good follow any act ; namely , the saluation of much people aliue . and now feare not my reuenge : i haue prayed to the father for you , i haue obtained your pardon , i haue obtained , not onelie that you be not charged with the euill , but that you may enioy the benefit of my death . which example if thou wilt follow ( o my soule ) if thou wilt regard more the good then the euil which ensueth euery action ; if thou wilt ( which is a property of god ) draw good out of euill ; thou shalt neuer hate any enemie , but rather loue him for the good that hee worketh . a great mans son will wel endure to be taught and reproued by his schoolmaster : but there is no better schoolemaster then an enemie ; who beareth an eie ouer thy actions , and wil be nimble to reprooue thy faults . if thou wouldest liue warilie and in good order , pray to god to send thee an enemie , and thou shalt need no schoolemaster ; hee will spare thee that stipend . an enemie is the bridle , a friend is the couer of sinne . friends puffe vs vp ; but enemies humble vs , and make vs vigilant and wise . hee who hateth his enemie , striketh one that is sicke ; killeth a dying man. triacle is made of poison . take the malice of thy enemie , temper it with loue to him , and with the works of charitie towards him ; and thou makest an excellent preseruatiue for thy soule . them . bvt o gracious sauiour ! who were they for whom thou diddest pray ? what them didst thou meane ? what them wouldest thou haue forgiuen ? were they thy cruell crucifiers ? wherefore then diddest thou not terme them bloodsuckers , paricides , sacrilegious hangmen , or whatsoeuer other name either cruelty or impiety could deserue ? for two especiall causes . one , to instruct vs , that wee abstaine from reprochfull speeches ; the other to declare , that he esteemed no man to bee his enemy . vndoubtedly , the sonne of god did not accompt his executioners for his enemies , but for his friends , for his brethren , for his owne flesh and blood : and therefore hee preached vnto them during his life , and at his death prayed for them . they hated him indeed ; but in so doing , they hated the most louing friend they had in the world : one who could not bee angrie with thē , whose loue could not be , either withdrawne , or abated from working their good . in case he disliked any thing they did , it was not in regard of himselfe , but of his father : and therefore he prayed his father to forgiue them . he who was nothing offended with iniuries against himselfe , as regardlesse both of torment and scorne ; was most sensible of the iniuries and despite which reached to his father : not to haue them punished , but forgiuen . also he vsed the generall word them , not onely for them , who were the present actors of his death ; but for all them besides , who by their sins gaue cause to his death . and thou , o my soule , art included in this prayer , whose sinnes also are included in the cause of his death . thou hast thy part in his prayer , thy part in his remission : especially if thou adioyne thy prayer with his . for if his prayer was profitable to them , who neither prayed with him , nor intreated him to pray for them ; it will bee profitable for thee , in case thou doest both . for verily his prayer was profitable to those who desired no pardon , who did absolutely refuse it . for how could they desire to bee pardoned , who would not acknowledge that they did offend ? who cast all the blame vpon iesvs ? who held him to haue deserued worse then he suffered ? those excommunicate iewes were so farre out of their wits , that they did not onely forbeare to aske pardon for their offence , but repelled pardon so much : as they could : being not onely not sorrowfull for the mischiefes they did , but grieued because they could doe no more . they were not content to goe without pardon , but they demanded vengeance for that which they did : his blood be vpon vs , and vpon our children . o sottish synagogue ! wherefore doest thou desire that the blood of christ , appointed to redeeme thee , should bee turned to condemne thee ? o vnfortunate iewes ! o cursed people ! if the sonne of god had allowed your demand . but hee appealed from it , hee would not consent to your reprobate request : he would in no case consent , that his blood should be shed against you , but for you . you called vpon you the most cruell curse that could bee ; his blood be vpon vs ; but he encountred it with his mercifull prayer , father forgiue them . it hath beene often seene that a man will not hurt his enemy , that he will pardon him if hee repent ; but who but iesvs did pardon them , who would not be pardoned , who despised pardon ? who would not pardon him by whom they were to be pardoned ? who would pardon barrabbas , a murtherer among them ; but not iesvs who came to saue them ? o infinite goodnesse ▪ what wit is able either to acknowledge , or apprehend such exceeding loue ? thou diddest cleanse those who would be vnclean : thou diddest set those at liberty , who would be in restraint : thou didst vnburthen those , who would bee ouercharged : thou didst saue those , who would bee damned . o my soules safetie ! if thou didst pardon those who desired no pardon ; wilt thou not pardon him , who with sorrow and teares entreateth thy pardon ? thou didst meet them who came to apprehend thee ; meet me then o good iesv ! who come to intreat thee . thou diddest defend thy cruell tormentors , who scorned thy defence ; who acknowledged no fault : defend him , i beesech thee , who flieth to thy defence , who is much displeased that euer hee did offend . i am not yet amended , i confesse : but it grieueth me that i am not amended ; and with teares i entreat thee that i may amend . create in mee a cleane heart , and renew a right spirit within me . o great god ! the heart which i brought from my mothers wombe is so vncleane , that i dare not offer it to thee ; it dares not appeare in thy presence . it is polluted with many foule sins , it is loaden both with delights and cares of this world . but create in mee a cleane heart , fit to receiue thee ; infuse into it a right spirit , fit both to loue and to praise thee . o gracious god ! giue mee a new spirit , for mine is olde and vnpleasant : giue mee a cleane heart , for mine is impure : if thou doest not this , if i bee not so changed , no prayer of mine shall euer be heard . for they know not what they doe . bvt o mighty redeemer ! was it not sufficient , either that thou didst pardon their sinnes ? or that thou diddest both absolutely and earnestly intreat thy father to pardon ? but thou must also plead their cause before him ? oh! how great was the worke of the redemption of the world ? far greater then was the worke of creation . the reason is plaine : because there is not so great a distance betweene nothing and nature , as betweene sinne and grace . for as grace is exceedingly aboue nature , so is sinne exceedingly beneath nothing . nothing giues no offence : but sinne offendeth infinitely . and therefore god produced all things out of nothing , only by his word : but to reduce sinners to grace , all these great actions were required . to teach vs thereby , no lesse to abhor sinne , then we would abhor thus cruelly to intreate our saviovr ; thus carelesly to put him to all these performances againe . o fountaine of loue ! albeit , all power is giuen thee both in heauen and vpon earth ; ye twouldest not thou heere susteine the office of a iudge . albeit , these intolerable both iniuries and indignities were heaped vpon thee , yet wouldest not thou beare the part of an accuser : but thou wouldest bee a mediatour . now , to a mediatour two offices do properly pertaine : either to present supplication , or to make some defence . the one our saviovr did , in saying ; father forgiue them ; the other , when he added ; for they know not what they doe . by the first hee was an intercessour ; by the second a patron or aduocate ; by both a most perfect mediatour . the iewes before had sought after many accusations against iesvs , but could find none : and now innocent iesvs seeketh how to excuse them . and verily this sinne was of so high quality and nature , that besides ignorance , nothing could bee brought , either for excuse or for extenuation thereof . and yet it seemed that their ignorance was not onely grosse and supine , but voluntarily affected : euen as if a man should willingly couer his eyes , because hee will not see who it is , whom hee intendeth to smite or kill . but assuredly they knew not , either what good they did to christ , or what euill to themselues . they knew well enough what euil they did ; but they knew not what euil they did thereby deserue . but where art thou ? o my soule ! in what estate esteemest thou thy selfe , whensoeuer thou doest voluntarily aduenture to sin ? what shall thy saviovr say for thy excuse ? for it seemeth that thou art in worse case , then were the iewes who tormented him to death . for ignorance was alleaged for them ; but that cannot possibly be pleaded for thee , because hee is more clearly reuealed to thee then he was to them . thou knowest right well , both what thou doest , and what is to ensue . but o saluation of soules ! if in the sharpest sence of thy torments , thou didst extenuate thy tormentors sinnes , wilt thou not now in thy seat of glory , alleadge something to thy father for those , who with faith and with griefe implore thy defence ? it is true indeed , that ignorance cannot bee pretended for mee . but hast thou but one blessing , o my saviovr ! hast thou but one defence for all sinners ? defend mee , euen me also , o my saviovr ! say i was weake , or inconsiderate , or suddenly surprised . say what thou wilt , o my saviovr ! so i be not banished from thy defence . and yet in very trueth it may be said , that all sinners are blind , that they know not what they doe . for if they knew , with what impietie they violate the goodnesse , and dis-esteeme the iudgements of god ; with what defilements they deforme the beauty of their soule ; what losse they incurre of eternall glory ; what penalty of eternall torments awaiteth for them : they would rather aduenture vpon a thousand deathes , then vpon one sordide and slauish sinne . o incomprehensible loue ! thy members ( o my saviovr ) were racked on the crosse : thy ioynts opened , thy nerues crackt , thy hands and thy feet were painefully nailed ; on euery side thou wert assailed with blasphemies and scornes ; all which thou didst beare off with thy loue . thy loue did not permit thee either to complaine , or to be angry ; thy loue made thee sencelesse of griefe ; thy loue made thee forgetfull of thy selfe , and mindfull of nothing but of mercy for thy enemies ; and to appease thy fathers wrath against them . o louing iesv ! what charitie burned in thy diuine breast ? that almost at the instant of thy death , thou wert more regardfull of thy enemies , then either of thy selfe , or of any thy friendes . for thy mother and some other thy friends stood sorrowing and weeping neere the crosse ; thy enemies did most bitterly blaspheme ; and doubtfull it is , whether the heauinesse of the one , or the malice of the other did most exceed : and yet thou wert not so intentiue to comfort the first , as to prodcure pardon for the last . assuredly , o my soule ! it is not our lords minde to drie vp thy teares , to asswage the sorrow which thou shouldest expresse , in regard of his sufferings . it pleaseth him well , that his friendes should freely spend teares for his torments ; but he cannot endure , that sins by his torments should not be pardoned . as hee died for pardon of sinnes , so was hee most carefull to vse all meanes , to obtaine the same . he came not into the world to drie mens eyes from weeping , but to saue mens soules from perishing : as this was his principall worke , so his principall words were directed to this end . o bottomlesse depth of charity and goodnesse ! neuer exceeded , neuer equalled . verily , o good iesv ! as thou saidest at thy last supper , i giue you a new commandement : so mightest thou haue said vpon the crosse ; i giue you a new example ; not onely to pardon , but to pray for our enemies ; and in the best manner that you can to excuse them . and that at the very instant of offence , before it be fully accomplished : before either intreaty , or time , hath either worne out , or any deale abated our griefe . for whilest their malice was hottest in action , whilest with many cruelties they tormented thy body , whilest with high blasts of blasphemy they vexed thy soule , thou , as if thou hadst beene . depriued , both of sence in thy selfe , and respect towardes thy friendes , didst wholly bend thy selfe to obtaine their pardon . thy griefe was greater without comparison , that thy enemies should perish , then that thy friends did lament ; or that thy selfe didst endure a most sharpe and shamefull death . verily , o meeke iesv ! now was that verified which had beene prophesied of thee long before : he made intercession for the transgressors . and againe : for the loue that i had vnto them , loe , they take against mee ; but i giue my selfe to prayer . for thy charitie was so great , that it would not suffer thee to complaine of thy torments : yea , it enforced thee to pray for thy tormentors ; yea , to excuse them . euen as a man will easily , not only pardon , but excuse him ; by whom he is cut , lanced , seared , or otherwise grieued ; either for preuenting or curing some dangerous disease . as before thou hadst taught vs to loue our enemies ; so here thou diddest giue example , how farre wee should loue them : euen to pray earnestly for them ; to bee sorry for their offences , and rather to qualifie and couer , then either to aggrauate or display them . hee that thus loueth not his enemy , doth not beare true loue towards thee . for the loue of god is so ioyned with the loue of our neighbour , that they cannot be separate . they both spring from the same roote ; they both flow from the same fountaine ; they are , as it were , twisted into one threed : insomuch as with the same habituall loue where with wee loue god , we loue also our neighbour . as all the lines of a spheare which touch the centre , touch also one another ; so whosoeuer loueth god , loueth also his neighbour : & thou canst not separate from thy neighbour , vnlesse thou also separate from god. the commaundement to loue , seemeth to be no hard commandement because it is to doe that whereto we are inclineable by nature . if god had commanded vs to hate our neighbour ; it seemeth to haue bin more hard ; because it is more agreeable to our nature , to loue , then to hate . albeit thy neighbor be troublesome and hard ; yet loue him not the lesse . if it bee hard to loue thy neighbour , it is more hard to bee hated of god. the fathers ansvvere . now , albeit the father did not foorthwith answere the sonne in an audible voyce ; albeit a voice did not sound from heauen , at the death of iesvs , as it did at his baptisme : this is my beloued sonne , in whom i am well pleased : yet , as the apostle said , that his prayer was well heard ; so there is no doubt , but it was effectually answered . for as iesvs prayed much more then hee was heard to pray ; so was his prayer answered , when no answere was heard . but god doth not alwayes answere prayers by words , but for the most part by effects . when the father denied his sonnes prayer in the garden , he answered by an angel in words ; but when he granted his prayer vpon the crosse , hee answered not by wordes , but by effectuall workings ; which is a most powerfull answere . first , therefore by vertue of this prayer , one of the theeues crucified with him , conuerted to him ; and desired to be remembred by him . then the centurion , who was appointed to guard him , did openly confesse him to be the sonne of god : and others also , who stood by , smote their breasts ( their hearts being smote before ) and returned into the city . afterwards at the feast of pentecost , three thousand were conuerted at one sermon , and fiue thousand at another . also by merit and power of this prayer , saint stephen was called ; saint paul conuerred ; saint matthew elected ; and generally , all our prayers are heard , all our sinnes remitted , in case we repent . wherfore conceiue , o my soule ! that god the father answered his sonne , not by externall voyce , but by tacite and internall consent ; in maner as followeth . o my sonne ! i see thy sufferings , and i see the loue wherewith thou sufferest . the loue wherewith thou so imbracest thy paines , that it will not suffer thee to bee angry for thy paines : the loue whereby thou art , both ready and desirous , to suffer more paines then thou doest . loe now , i accept thy sacrifice , burning in the bright flames of thy loue : loe , thy teares , groanes , sighes and cryes , haue preuailed with me , and obtained thy desire . loe , my sonne , i grant thy petition , i heere lay downe my wrath ; i shut the floodgates of my fury , and open the fountaines of mercy to all . i offer grace , iustice , remission of sinnes , adoption to bee children ; aswell to those who thus rage against thee , as to all other sinners , in all ages , and of all countreys ; whensoeuer they haue beene , or shall be , or wheresoeuer they are , or howsoeuer they haue offended . all this , my son , i freely grant by the merits of thy passion ; but so , as they reiect not this mercy offered ; so , as they but open their armes to embrace it : but i will compell no man against his will. for , as when thou diddest open the eyes of the blinde , it was their owne eyes whereby they did see : so when the will of sinners is both enlightned and enabled by grace , their proper will must then fall to worke . and therefore let all sinners but resort vnto me ; let them with humility in themselues , and faith in thee , sue forth their pardon ; let them take out this my grant vnder seale of the sacraments ; and we will bee all friends : they shall be my sonnes , and thy fellow heires in my kingdome of heauen . meditations vpon the same . o holy father ! how great are thy mercies towards miserable sinners ? giue me thy grace both by vnderstanding to know , and by loue to admire them . how much more forcible was this prayer of thy sonne vpon the crosse for sinners , then was his prayer in the garden for himselfe ? when hee prayed in the garden , prostrate on the ground , bathed in a bloody sweate , thrice for himselfe , thou wouldest not heare him : but when hee prayed on the crosse for his mortall enemies , thou diddest grant his prayer at the very first word . o infinite goodnesse ! that had more pity on the miseries of sinners , then on the flesh of thy only sonne and because to thy diuine eie nothing is past , nothing to come , but all things are present ; because with thee there is neither yesterday nor to morrow ; because thou neither foreseest things to come , nor remembrest things past , but beholdest all things with one act of thy diuine knowledge : because things which are not only far off in regard of vs , but happily are not , are present to thee : it followeth , that thy sweet sonne still hangeth crucified before thee betweene heauen and earth ; still bleedeth and praieth for sinners ; father forgiue them . forgiue thou , i pray thee , by vertue of this prayer , the sinnes of thy suppliant : which alas ! i haue almost forgotten , but are all present before thee , and cry to thee for iustice . for if this powerfull prayer was heard for his professed and malicious enemies , who neither desired nor regarded his prayer ; shall it not bee heard for those who ioyne with him , both in prayer for forgiuenes , and in teares , to extinguish thy anger against them ? heauenly father ! i haue nothing of my owne which thou canst accept : but i heere present to thee , the merits and obedience of thy only sonne ; all the labors and griefes which in this world hee endured for sinners . for this is our stocke , this is our treasure , this is the inheritance which he hath giuen vs , and wherof he hath made vs heires by his last will and testament : and this is rightly ours . because it is no lesse ours which is freely giuen vs , then that which wee purchase by our owne endeauours . and , o blessed saviovr ! what can i want if i haue thee ? if i haue thee , i haue my part in thy prayers , in thy teares , in thy blood , in thy death , in all the merits of thy sufferings , and shall haue my part in thy glory . thou didst not only pray for sinners on the crosse , but continually praiest to thy father for them ; that hee will vouchsafe to forgiue thē , to impute their offences to thee , and to impute thy righteousnesse to them . o bowels of mercy ! cease not , i beseech thee , often to repeat this paryer to thy father for mee ; father forgiue him . for because by sinning i often become thy enemie , i often crucifie thee : what should become of me , if thou shouldest not often pray to thy father to forgiue me ? and therefore , o my sure saluation ! so often as either by my owne infirmity , or potency of my enemies , i slippe into sinne , so often say to thy father for me , father forgiue this sinner : father , for my sake bee not displeased with him . and the greater my offences shall be , the greater shall be thy glory in procuring my pardon . for because of all attributes to god , goodnesse , after our manner of vnderstanding , is the most excellent ; and that wherein hee glorieth most , and that for which hee is most praysed both in heauen and vpon earth ; it followeth , that the more goodnesse hee expresseth in any action , the more glory he acquireth thereby . and therefore as generally god hath not manifested so great goodnesse in anie worke , not in all , as in the worke of our redemption ; wherein he both did and suffred so many things to make vs good : as thereby in generall , the passion of our saviovr , is so farre from being ignominious , that all the workes of god layd together , doe not beget to him so great glory : so in particular , the greater the sinnes are that thereby are remitted ; as they manifest the greater goodnesse , so the glory which they rayse must be the greater . in whose presence this prayer was made . all this was done in the presence of his blessed mother , and of diuers of his dearest friends : as calling them to be witnesses of this generall pardon ; as calling them to be witnesses , that as all were redeemed , so all might bee pardoned by his death . teaching them also , first , to forgiue iniuries done personallie to themselues ; secondly , that albeit they were permitted to weepe for his death , yet they were not licenced either to seeke , or to desire reuenge , lastly , to enioyne them to ioyne with him in this charitable prayer ; father forgiue them , for they know not what they doe . our saviovr would not lay downe his life , vntill he had made a most perfect knot of amity and peace ; vntill he had reconciled man with god ; vntill he had reconciled his enemies with his friends . for in that he intreated his father to forgiue , he commanded his friendes neuer to accuse . for what iustice could bee required against those who were pardoned ? how should man be offended , when god is appeased ? as he left them a passion to weepe , so did hee enioyne them a compassion to forgiue . o most happy and holy-day ! wherein the sonne praied , the father pardoned , and men were reconciled . and this was the peace , o great redeemer ! which was sweetly published by heauenly voices ( as by thy herehaults ) at the time of thy birth . on earth peace , good will among men . this was the gift which in thy last sermon , thou didst leaue to thy disciples : peace i giue vnto you . and thus at thy death in praying for thy enemies , thou didst seeme in this sort to speake to thy friends . loe , my friends , i am now concluding the great peace of the world . i haue reconciled you to my father ; i haue vnited you to my selfe ; and doe enioyne you to bee at amity with all men . as i die in loue with all men , so must all hate extinguish by my death , among those that are mine . alasse ! what should beco0me of you and all mankinde , if i should now die in displeasure or discontent ? assuredly , you should not then be reconciled to my father ; you should not then bee vnited with me . and verily so often you fall from this reconcilement , so often , you breake this vnion , as you be at enmity with you brother . when you are at mutuall contention your enemy the diuell in like fashion looketh on , as an eagle eyeth a cock fighting or a wolf the rude encountering of rams : intending to make you all his prey . in case you fall into hatred together , you thereby strike into variance with me . o blessed peace . maker ! who shall dare to take reuenge of light iniuries , seeing thou didst pray for those who tormented thee to death ? seeing thou madest no reckoning of the nailes which pierced thy handes and thy feete , shall i make account of an angry or disgracefull word ? how shall i desperately dare to esteeme any man my enemy , seeing thou wouldest bee a friend and brother to all ? verily , thus much may any man borrow of his owne weakest reason ; that by hating others , i loose thy loue ; because i hate those whom thou louest , and for whom thou ceasest not to pray . o my soules health ! leaue me not , i beseech thee , either out of thy prayer , or out of the reconcilement which thou hast made : seeing i can haue no benefit by the one , but i must bee included in the other . and seeing the sinnes wherof i desire to bee pardoned , are infinitelie hatefull to thy father ; let me not esteeme the iniuries intolerable , which any man shall doe vnto me ; let me be no lesse vnwilling to reuenge the one , then i would be to bee punished for the other . yea , let me be no lesse carefull to pray for the offences of others against my selfe , then i would bee to intreate pardon for my offences against thee . a conclvding thankesgiuing , payer and oblation . i adore , laud , and glorifie thee , o lord iesv christ ! i blesse thee and giue thee thankes , o sonne of the liuing god ! for that thou wouldest not onelie permit , but submit thy sacred members , to be thus cruelly both tormented and deformed for mee . and now i lowly blesse and salute them all , for the loue and honour which i am bound , both to beare and to expresse towardes thee for this benefit . i salute and kisse thy blessed feete ; which had trauailed many iourneys , and at last waded to death for mee in thy blood : leauing markes behinde them , in what footstepps i should treade , i salute thy knees , which were often bowed to the earth in prayer , and often wearied with trauaile for mee . i salute thy blessed breast ; inwardly inflamed with loue , and outwardlie deformed with knotty scourges . haile sacred side which was opened ; gentle and sweet heart which was pierced for mee with a speare . haile battered backe of my redeemer , plowed and furrowed with grieuous lashes . haile holy armes , spread at the largest length to embrace all sinners ; and most bountiful hands in distributing the treasure of thy blood among them . i salute thy glorious countenance defiled with spittings ; which thou hadst neither lust nor leisure to wipe away . i salute thy mellifluous mouth , and all thy instrumēts of speech ; which could not bee stopped by a spunge filled with vineger , or by any othermeanes from praying for mee . and you gentle eares , filled for my sake with blasphemies and reproaches ; you amiable eyes , which for mee haue powred forth many showers of teares , i reuerently salute you . i salute thy royall head , most cruelly goared and gashed with thornes ; to adorne me with the crowne of glory . most meeke iesvs ! i salute thy whole body , which was scorned , scourged , crucified ; which died and was buried for my saluation . haile rosie woūds , and most precious bloode , which was offered to thy father for me . haile most noble soule of my saviovr , which was vilely vexed and crucified to death , to procure for mee eternall life . i confesse , o louing lord ! that since i was brought forth into this sinful world , i haue brought forth a world of sin . therefore i beseech thee by the sufferings of thy most sacred members , to clense all my members from the corruptions wherewith i haue clogged them ; and to sanctifie them with the merits of thy passion . i beseech thee ( o lord ) fauourably to forgiue mee what i haue done ; and liberally to giue mee what i could not deserue . and o most mercifull father ! most mighty creator of heauen and of earth ! albeit i am of all sinners the most vnworthy ; yet doe i offer to thee the most precious death of thy onely sonne , for all the sinnes that i haue done , and for all the benefits that i desire . behold , o most pitifull father , what impieties were dealt vpon thy most pious sonne for my sake . behold the torne coat of thy son ioseph , dropping with blood ; and see if thou knowlest it to bee his garment . verily he is fallen into the power of some wicked beast , which thus hath torne it , and trampled it in his blood ; and altogether deformed it with the filth of our sinnes . o distributer of grace ! cast the eies of thy maiestie vpon the vnspeakable worke of thy mercy : behold , i pray thee , who it is that thus hath suffered ; and fauourably regard him for whom he hath suffered . behold , o glorious father ! the members of thy sweet childe , cruelly racked vpon the crosse ; and fauourably regard what my substance is . see his bleeding hands nayled to the crosse , and bee pleased to remit the bloody sinnes which my hands haue committed . see his naked side pierced with a speare , and renue me with the blessed fountaine which flowed out of that wound . see his vnspotted feet struck through with rough and rigid nayles ; and enable mee by the fastning of them to the crosse , to run constantly the way of thy commandements . obserue , o eternal father ! thy deare sonne , in the fairest flourish of his age ; how his necke bowed , his head declined ; how his whole countenance was deformed . behold , how his starry eies are sunke and set in his head ; how his nose growth sharp , his lippes pale , his eiebrowes hard , his cheekes shrunke and wane : behold his breast swolne , his side bloody , his bowels drie , his armes and legges stiffe : beholde his whole body resolued into death . behold my priest , who need not bee sprinkled or sanctified with other blood , but gloriously glistereth in his owne . behold , my pleasing and perfect sacrifice ; odoriferous and acceptable to thee . behold my aduocate whome i haue directed to plead my cause before thee . heare him , i pray thee , and regard the defence that hourely hee maketh for me . grant , o pitifull father ! that i may alwayes haue him for my aduocate , whom by no merit of mine , but by thy pure grace thou hast giuen for my redeemer . o omnipotent father of my lord ! what i could find most precious , most highly to bee esteemed , i haue deuoutly presented to thee : compose thy selfe now , to dispose thy grace and mercy towardes mee . and albeit i am vnworthy of thy rich fauours , in regard of my merits ; yet remember thy mercies , remember thy promises , remember the inestimable merits of my redeemer : remember what hee hath done , and what he hath suffered , euen from his cratch to his crosse ; not for himselfe , but for me . all which i heere offer to thee , most gentle father ! as a sacrifice for my sinnes , and for all my necessities : for whatsoeuer i require of thee , it is in his name , and for his sake ; it is for the loue thou bearest to him , and for the loue that hee beareth to thee . thou hast promised to honour fathers in their sons , and sonnes for their fathers . o fauourable lord ! honor now thy onely sonne , by doing good to moe , for the loue thou bearest to him . for he is my father , my second adam ; and i am his sonne , albeit vndutifull ; yet because , in trueth , i am his sonne ; for the loue thou bearest to him , be fauourable to mee . for assuredly , he hath payd for mee much more then i owe. no offence can bee so grieuous , for which his sorrowes , his sufferings , his obedience , and aboue all his profuse loue , hath not amply satisfied : which his large riuers of blood cannot wash away ; which may not bee drowned and deuoured in his death . o heauenly father ! there is nothing in my selfe , which i dare presume to present vnto thee . for what can proceed from this carion , which is not noisome ? what fruit canst thou expect from this earth , which thou hast cursed from the beginning , but thornes and briers ? and therfore i offer this my saviovr and redeemer , thy most blessed son ; and the vnmeasurable loue whereby thou didst send him into the world , apparelled with my flesh , to free mee thereby from eternall death . beseeching thee , to accept his humble and feruent prayers , for my dry and dull deuotions . accept his teares , for the torrent of teares which i should powre foorth ; but by reason of the hardnesse of my heart , i cannot . accept his incomprehensible dolours and torments , which thou onelie perfectly knowest ; for the sorrow & contritiō which i am bound to performe . lastly , accept his sharpe and penurious life , with all his trauailes and exercises of vertue ; accept his cruell death , and all his passions , as a sacrifice to thy glorious maiesty ; for all the euill workes which i haue done , and for all the good workes which i should haue done . feede mee with his flesh , inebriate me with his blood : let his griefe enter into my soule , that i may bee resolued wholly into his loue . away all forraine loues ; away with the multitude of worldly phantasies and dreames : let me be crucified with him to the world ; let me so die with him , that my life may bee layde vp in thy diuine treasury . thy apostle compareth all worldlie things to dung : and may bee likened to the swallowes dung , which fell vpon the eyes of tobias , and made him blinde . for we cannot see spirituall things , so long as our eyes are daubed with this dung . the rich haue wanted , and suffer hunger ; but they who feare the lord want no good thing . the things of this world doe not fill ▪ but inflate ; euen as the prophet sayd of ephraim : hee feedeth on winde . they are like sharpe liquors , which doe not satisfie , but prouoke hunger . they are like salt water , to quench thirst ; or oyle to extinguish fire . o my life ! o desire of my soule ! hide mee from the world ; obscure me from the fawning fauours thereof , and take me into the secret retreits of thy bosome to dwel . one thing is necessary ; and that doe i desire . my beloued is one . my christ iesvs , my god , my spouse is one , and my only loue . o heauenly father ! let nothing be sweet , nothing sauourie vnto mee ; let nothing affect mee , but onely iesvs christ . let him bee wholly mine , and i wholly his . let mee neither loue , nor know any thing but him , and him crucified . to whom with thee and the holy ghost be all honor and prayse for euer . amen . praise , and glory , and wisedome , & strength , dominion , riches and power , bee vnto our god , for euermore , amen . finis . london , printed by iohn bill . m.dc.xxiii . notes, typically marginal, from the original text notes for div a02849-e530 christs trauailing vp the mount. his stripping his nailing . psal. 71. how he was strained . psal. 21. the crosse erected . numb . 21. exod. 29. leuit. 23. with whom he was crucified . asoliloquie * bind him hand and foote , and cast him into vtter darkenesse . heb. 5. 7. his praying . ezek. 22. his pleading . * and now brethren , i know that through ignorance yee did it , as did also your rulers . act. 3. 17. obiect . answ. the condition of caluary changed . iohn 4. the great mercies of god. the patience and loue of christ . the true mediator . ezek. 22. who prayed . to whom . for whom . where . when. how. in what manner . heb. 5. his strong crying . his teares . how offensiue sinne is . attention in prayer . whose sinnes we must lament oculi mei defecerunt prae lachrymis . with how many mouthes christ craued forgiuenesse . psal. 130. not conditionally but absolutely . presently . for all sinnes past , present , and to come . wherefore he prayed to his father to forgiue , and did not forgiue them himselfe , gen. vlt. our sauiour would not bee a iudge . an accuser . but a mediatour . two offices of a mediatour . noe defence for the lewes but ignorance . the grossenesse of their ignorance . ignorance cannot be alleadged for vs. yet some defences may . gen. 27. all sinners are ignorant . the loue of christ . it is not christs will that wee forbeare to weepe . a new example . prophesies fulfilled . isa. 53. psal , 109. the charity of christ how far to loue our enemies . the loue of god ioyned with the loue of our neighbour . not so hard to loue , as to hate . a troublesome neighbour must be loued , matth. 3. heb. 5. how god often answereth . the effectuall answere of the father . god doth not absolutely compell . christs prayer more powerfull for sinners , then for himselfe . all things present to god. christ still crucified . an oblation . no want if we haue christ. a prayer . the greater our offences are , the greater is gods glory in pardoning . and wherefore . a perfect peace-maker a great holy day . luk. 2. 14. ioh. 12. 27. the great peace of the world concluded . how the diuell eyeth contentious persons . by hating others , wee loose gods loue . a short prayer . phil. 3. diuites eguerunt , & psal. 34. hos. 12. cant. 6. cant. 6. harmony evangelical between st. mathew & luke in the deduction of christ's geneologie by william cowper ... cowper, william, 1568-1619. 1685 approx. 8 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a34838 wing c6699 estc r39606 18450468 ocm 18450468 107689 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a34838) transcribed from: (early english books online ; image set 107689) images scanned from microfilm: (early english books, 1641-1700 ; 1631:2) harmony evangelical between st. mathew & luke in the deduction of christ's geneologie by william cowper ... cowper, william, 1568-1619. 1 broadside : ill., geneal. table. printed for i. hindley ..., london : [1685] date of publication suggested by wing. reproduction of original in the guildhall, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -genealogy. 2008-06 tcp assigned for keying and markup 2008-11 spi global keyed and coded from proquest page images 2009-01 scott lepisto sampled and proofread 2009-01 scott lepisto text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion harmony evangelical between s t mathew & luke in the deduction of christ's geneologie . by william cowpier bishop of galloway here s t. luke steping up by twenty degrees higher in the geneologie of chr ▪ then mathew doth , reckoneth alone . 1 god 2 adam 3 seth 4 enos 5 cainan 6 maleleel 7 jared 8 enoch 9 mathusala 10 lamech 11 noah 12 sem 13 atphaxad 14 sala 15 heber 16 phalec 17 ragau 18 saruch 19 nachor 20 thara here the two evangelists reckon on togeather the natural line of our lord from abraham unto david . 21 abraham 22 isaac 23 jacob 24 juda 25 phares 26 ezrom 27 aram 28 aminadab 29 naasson 30 salmon 31 booz 32 obed 33 jesse 34 david from david s t. mathew reckoneth the legal line of christ to lett us see that jesus christ was lawfully king of the jewes and did succeede by the law as neerest of kin to sitt upon the throne of david his father . from david s t. luke reckoneth the natural line of chr : to lett us see that . jesus christ is the son of david naturally descended of him by nathan according to the flesh , for the messias was promissed to be the son of david the king of israel and juda. solomon roboam abia asa josaphet joram ozias joatham achaz ezekias manasses amon josias jechonias here endeth the race of solomon . 35 nathan 36 mattatha 37 menan 38 melca 39 eliakim 40 jonan 41 joseph 42 judah 43 simeon 44 levi 45 matthat 46 jorim 47 eli 48 josse 49 er 50 elmodam 51 cosam 52 addi 53 melchi 54 neri where s t mathew calls salathiel the son of jechonias , understand his legal son succeeding as y e neerest of kindred . where s t luke calls salathiel y e son of neri , understand , y e natural son of neri 55 salathiel 56 pedaiah 57 zorobabel saint mathew reckoneth in this line the forefathers of joseph saint luke reckoneth in this the forefathers of mary abiud eliakim azar sadoc achim eliud eliazar matthan jacob joseph jesus christ 58 rhesa 59 joanna 60 juda 61 joseph 62 sem 63 mattathia 64 maath 65 nagge 66 esli 67 naum 68 amos 69 mattathias 70 joseph 71 joanna 72 melchi 73 levi 74 matthat 75 heli 76 mary 77 jesus christ this geneologie hath five sections , all running ( for memories sake ) as s t. mathew doth , from fathers to children . the first from adam to noah ; the second from noah to abraham : the third from abraham to david ; the fourth from david to zorobabel ; the fifth from him to christ. in the first and second , s t. luke runns alone ; in the third s t mathew and s t luke run together , in the fourth they take different courses . s t mathew goeing downe from david by solomon , s t luke frō david by nathan ( not nathan the prophet but another of that name davids son by bathsheba , and soe solomon's brother germane ) both meet in salathiel-where goeing on two stepps togeather , they part again , the one taking his course from zorobabel by abiud to joseph ; the other , rhesa to mary , both of them meel in jesus christ. thus you have the golden line of christ it begins at the first adam , and is absolved in the second , it contains a roll of the fathers , who through the priviledge of the first borne were ordinary doctors and chiefe lights of the church , till the comming of christ. upon this golden line runnes y e whole booke of god , he that would read it with profit , must remember the course of the spirit in the deduction of this line . if at any time he divert from it , it is only to enterlace a purpose which may cleare the story of the line . so with a description of the lineage of seth , he adjoynes a description of the ofspring of cain , when he draweth the posterity of sem , he adds the seed of japhet and cham , and as he handleth the history of abraham , isaac , & jacob , soe likewise of nahor , ismael , and esau but as we may easily perceive , he insists not long on any of them , who are beside the line ; but haveing spoken soe much of them as may clear the story of the line , he returnes to his purpose ( leaving them ) untill he cometh to the fore-promised shiloh , jesus the son of the most high & everliveing god. london printed for i. hindley and sold at his shop in cliffords inn in fleet street . notes, typically marginal, from the original text notes for div a34838-e10 joseph is called by s t luke the son of heli because he was his son in law the messiah already come. or profes [sic] of christianitie both out of the scriptures, and auncient rabbins, to convince the iewes, of their palpable, and more then miserable blindnesse (if more may be) for their long, vaine, and endlesse expectation of their messiah (as they dreame) yet for to come. written in barbarie, in the yeare 1610, and for that cause directed to the dispersed iewes of that countrie, and in them to all others now groaning under the heavy yoake of this their long and intollerable captivitie, which yet one day shall have an end ... harrison, john, fl. 1610-1638. 1619 approx. 201 kb of xml-encoded text transcribed from 40 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a02727 stc 12858 estc s116532 99851748 99851748 17039 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a02727) transcribed from: (early english books online ; image set 17039) images scanned from microfilm: (early english books, 1475-1640 ; 1309:03) the messiah already come. or profes [sic] of christianitie both out of the scriptures, and auncient rabbins, to convince the iewes, of their palpable, and more then miserable blindnesse (if more may be) for their long, vaine, and endlesse expectation of their messiah (as they dreame) yet for to come. written in barbarie, in the yeare 1610, and for that cause directed to the dispersed iewes of that countrie, and in them to all others now groaning under the heavy yoake of this their long and intollerable captivitie, which yet one day shall have an end ... harrison, john, fl. 1610-1638. [10], 68 p. imprinted by giles thorp, amsterdam : anno m. dc. xix [1619] another issue, with cancel preliminaries and leaf i4, of the 1613 edition; cancels are printed by w. jones in london. dedication to frederick of bohemia is signed: iohn harrison. this edition has dedication to maurice, prince of orange, in english only. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -messiahship -early works to 1800. apologetics -early works to 1800. 2004-01 tcp assigned for keying and markup 2004-02 spi global keyed and coded from proquest page images 2004-03 olivia bottum sampled and proofread 2004-03 olivia bottum text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion the messiah already come . or profes of christianitie , both ovt of the scriptures , and auncient rabbins , to convince the iewes , of their palpable , and more then miserable blindnesse ( if more may be ) for their long , vaine , and endlesse expectation of their messiah ( as they dreame ) yet for to come . written in barbarie , in the yeare 1610 , and for that cause directed to the dispersed iewes of that countrie , and in them to all others now groaning under the heauy yoake of this their long and intollerable captivitie . which yet one day shall have an end ; ( as all other states and conditions in the world , they have their periods ) even when the fulnesse of the gentiles is come in , and when that vayle shall be taken away from their hearts , as is prophecied . brethren , my hearts desire and prayer to god for israel , is , that they might be saved . rom. 10.1 . for i would not ( brethren ) that ye should be ignorant of this secret ; that partly obstinacie is come to israel , untill the fulnesse of the gentiles be come in : and so all israel shall be saved ( as it is written &c. ) rom. 11.25 . and ierusalem shall be troden under foot of the gentiles , untill the time of the gentiles be fulfilled . luk. 21.24 . even to this day , when moses is read , the vayle is laid over their hearts : neverthelesse , when their heart shall be turned to the lord , the vayle shall be taken away . 2 cor. 3 , 15. verely , i say unto you , ye shall not see me , untill the time come that ye shall say , blessed is he that commeth in the name of the lord. luk. 13.35 . how beautifull are the feete of them which bring glad tidings of peace , and bring glad tidings of good things . rom. 10.15 . amsterdam , imprinted by giles thorp . anno m. dc , xix . to the high and mighty prince frederick king of bohemia , &c. and to his royall sonne the most hopefull yong prince frederick henry . most high and mightie prince , this treatise was published seven yeares agoe , and printed in the low-countries ; not long after the death of that noble prince henry my master : and for that , and some other reasons , dedicated to those high and honourable personages ; as by the epistle following may appeare . the same reasons have moued me to revise it , and publish it a new , vnder the protection also of your maiestie and royall issue ; that most hopefull yong prince ; cujus e●go etiam nomine ipso recreor , in whom the name of prince henry is now revived again to gods glory ; so likewise the name of queene elizabeth , by your majesties most happy inauguration king of bohemia : which two names are yet pretious , and ever will be in the hearts of the english nation , and other nations likewise . the other reason , for that the iewes also ( whom this argument chiefly concerneth ) many of them remaine in your maiesties dominions : whereof in time your maiestie , or royall issue ( as may be hoped ) raised vp of god for that very purpose , may be a happy instrument ; as of the finall desolation of that mysterie of iniquitie babylon : so consequently of the finishing of that mysterie of godlinesse ; even the conversion of the iewish nation , the very period of all prophecies . and then ( as iohn concludeth his revelation ) come lord iesu. he which testifieth these things saith , surely , i come quickly , amen . even so come lord iesu. amen , amen . your maties . most humble devoted seruant iohn harrison to the high and mighty lords , the states generall of the vnited prouinces of the low-countries . also , to the high and mighty prince maurice , prince of orange , &c. and to his noble brother prince henrie : all happinesse . for two reasons i haue made bold to present unto your high and honourable considerations this treatise following . the one more particular , in respect of that intyre amitie , and correspondence , which was betwixt my deare master deceased prince henrie , of famous memorie , and your exce●lencie ( and whole state ) whom he much honoured , and thereof gaue sundry testimonies , both publique and private , whereof my selfe ( hauing the honour to be one of his seruants neere unto him , and by reason of my attendance much in his presence ) was oftentimes an eare-witnesse . and that your princely brother ( alter idem , an other henry , cujus ego nomine ipso recreor , even for my masters sake , that gone is , and for that affection he sh●wed towards his highnesse , both in life and death ) who was much conversant with him before his sickn●sse , and in his sicknesse came diu●rs times to visite his highnesse , and to condole with us in our heavinesse , can also i make no doubt witnesse sufficiently : whose hearts , or rather but one heart and soule ( as it is in that place ) seemed to be knit together , like the soule of david and ionathan by a mu●uall symp●thie , as in name , so in nature and correspondence of disposition : which had not untimely death prevented , some further covenant , like that of david and ionathan , might perhaps in time haue beene concluded , wor●●●e such heroicall spirits . an other reason is , for that the persons whom this argument chiefly concerneth , to wit , the iewes , many of them remaine in your countrie , and haue their habitation in peace and safetie : not in that slaverie as in other nations , accounted of in the basest maner that may be , in the number of dogs rather then of men. which though it haue fal●en upon them by the just judgement of god , yea , and by their owne judgement upon themselues , so much the more just : his blood be upon us , and upon our children : yet are they , children of the promise , and beloved for the fathers sake , as paul pleadeth for them in divers places , alledging both their prerogatives and priviledges aboue the gentiles : what is then the preferment of the iew ( saith he ) much euery maner of way . for to them apperteineth the adoption , and the glorie , and the covenants , and the giving of the law , and the service of god , and the promises : of whom are the fathers , and of whom concerning the flesh christ came , &c. and in that respect we gentiles ought not so proudly and tyrannously to insult over them ( as many doe ) especially christians of all others , should not adde affliction to affliction : but rather pitie and bewaile their induration ( as paul doth in the place before cited ) expecting with patience their conversion in due time , as the lord hath promised : for if god himselfe loue them being his enemies ( for they are beloved ( as i said before ) for the fathers sake , as he loved us before our conversion ( when we were his enemies he loved us : so the apostle testifieth ) why should we christians hate and abhorre them , who are so highly in gods account ( even the beloved of the lord ) and hold them in such disgrace and contempt as we doe : as in my sma●l observation , and experience , i am able to testifie , both by that i have seene and heard : which rather exasperateth them against our profession then otherwise . which harshnesse and uncharitablenesse of ours ; together with the idolatrie , and superstition of the church of rome , in worshipping of images , and such like tromperie , i am perswaded , haue beene two maine obstacles to their conversion hitherto : as some of them in barbarie objected to me , saying : the christian religion could not be the true religion , for that it alloweth the worshipping of images , which is expresly against the law : thou shalt not make to thy selfe any grauen image . and if we say they crucified christ , and therefore we hate and abhorre them , even to the third and fourth generation , that is to say , their posterity for ever : so doe we daily by our crying sinnes , euen crucifie againe the lord iesus , they but once and unwittingly ( as saint peter testifieth ) we often , and that both wittingly , and willingly , to our greater condemnation , in respect of the fulnesse of knowledge we haue in the messiah . this is that fulnesse of the gentiles , already come in ( whereof the apostle long since prophecied ) as in knowledge abounding , so in sinne super-abounding , and that generally through out all nations . of whom i doubt much whether i may say ( as it was said in times past of the amorites as touching their fulnesse ) it was not yet come : for i am sure the fulnesse of the gentiles ( as touching sinne ) is already come : fulnesse of bread , and aboundance of idlenesse , as in sodome : yea fulnesse and loathsomnesse , even of manna it selfe : as the children of israel in the end waxed wearie of that heavenly foode , so is it with us in respect of the foode of our soules . else what meaneth so many sects , and schismes in our church at this day ? diseases arising from some bad humours and corruptions in the body ( as all diseases doe ) which therefore ought to be purged . surely the varietie of the one argueth a fulnesse and sacietie of the other . we are fallen from the names of christians , given to the primitiue church , to be baptized into new names ; anabaptists , arminians , & id genus farinae : corne i may not call them , but chaffe : yea , rather tares sprung up with the good corne , over-spreading , and over-topping it too in many places : but both must grow together till the harvest . yea , our fulnesse and nicenesse is such , as we can taste no maner of meat almost , but what some curious cookes for the nonce provide for us : every one must have a cooke for his owne palate . we are fallen into that time fore-prophecied by the apostle , 2. tim 4. for the time will come when they will not suffer wholesome doctrine , but having their eares itching , shall after their owne lusts get them a heape of teachers . we are even wearie of manna , as the children of israel were . and therefore now that they haue fasted so long time , and that fulnesse of the gentiles come upon us ; it standeth both with the lords justice and his mercie , both to us and them , to doe to them as he did to us at the first , and to us as he did to them . behold therefore the bountifulnesse and the severitie of god , toward them which have fallen severitie , but toward thee bountifulnesse , if thou continue in his bountifulnesse , or else thou shalt also be cut off : and they also if they abide not still in unbeliefe shall be graffed in , for god is able to graffe them in againe . of which g●orious worke of the conversion of the iewish nation , and finishing of that mysterie of godlinesse ; if you ( most h●gh and mightie lords ) shall be the first beginners in your owne countrie , as you haue already playd your parts against the mysterie of iniquitie , both at home and abroad , both by sea and by land , as the chiefe bulwarks of christian r●ligion at this day against the power of antichrist and all his adhaer●nts , whereof you have borne the brunt ( as tully saith of the scipioes ; they were propugnacula belli punici ) and therefore deserve the prize aboue all other nations ) you shall not onely highly advance your honour in this world ( as you have done already , both in those your martiall aff●ires , and otherwise , also by a generall eye of policie ( or rather so many argus eyes ) watching over all estat●s , to keepe them upright and in order : especially those extraordi●ary , and magnificent ( i may well call them so ) workes of chari●ie towards the poore , in those your state●y ho●pitals , and guest-houses , and such l●ke places of provision : no crying for bread nor complayning in your streetes ▪ but also in the world to come , you shall a●vance your selues in honour and glory aboue the heave●s : where you shall shine like so many starres in the ●irmament , and as the sunne in his strength : for so it is said : they that turne many to righteousnesse , shall shine as the starres forever and ever : and they that honour me ( saith the lord ) i will honour : then the which , what greater incouragement . and so humbly craving pardon for this my boldnesse being a stranger , or wherein otherwise i have erred : i commit you ( according to your high and eminent places , estates and orders , which in my heart more i honour , than eyther my tongue or penne can worthily expresse not so well knowne vnto me ) to the almighty : to whose service i rest devoted iohn harrison . to the reader . i must confesse ( christian reader ) that a great part of the proofes following , together with the methode , i have borrowed out of a booke called the christian directorie or resolution , in english , which i had with me in barbarie : none else of that argument , but the booke of bookes , which is the bible . and therefore least any one should accuse me hereafter of secret theft ; i doe ingeniously acknowledge before hand with the poet : fateor me transtulisse . but yet with many additions , and alterations of my owne , i have made it of right ( as it were my owne , without any wrong to the author . and so i referre it to thy christian censure . the messiah alreadie come . first for the promises and prophecies of old as touching the coming of a messiah , whom we call christ , both they and we agree , both of us reading dayly in our churches & synagogues , teaching & holding for canonicall the verie self same scriptures , euen the law and the prophets . in so much that the gentile is oftentymes enforced to marvile , whē he seeth a people so extreāly bent one against another , as the iewes are against christians , and yet doe stand so peremptorily in defence of those verie principles , which are the proper causes of their disagreement . but in the interpretation & application thereof ariseth all the controversie , they understanding and applying all things literally and carnally to their long looked for messiah yet for to come , we after a spirituall maner understanding all those promises and prophecies to be most truly and really fulfilled in the person of our blessed mesiah , alreadie come , they expecting a temporall king , to rule and conquer in this world , we acknowledging a spirituall king , whose kingdome is not of this world , as himself did many tymes protest , while he was in the world : my kingdome is not of this world. to beginne with adam and so forward . gods promise to adam . the first promise as touching the messiah is this made to adam after his fal , for the restoring of mankind , to witte that the seed of the woman should breake the serpents head , that is to say one of her seed to be borne in tyme should conquer the divel death and sinne , as the auncient iewes understand this place , which being a spirituall conquest and against a spirituall enemie the divel , he ( i meane the messiah ) must needs be a spirituall , and consequently not a temporall king , as the iewes imagine . gods promise to abraham . the second to abraham isaack & iaacob often repeated . to abraham gen. 12.3 . in thee shall all the families of the earth be blessed . to isaack gen. 26.4 . in thy seed shall all the nations of the earth be blessed . to iaakob gen. 28.14 . in thee and in thy seed shall all the families of the earth be blessed . therefore the gentiles aswell as the iewes , the blessing is generall without exception , all the families of the earth , all nations , no prerogatiue of the iewe , no exception of the gentile , as touching the messiah , i meane the benefit of this so generall and great a blessing , though otherwise much everie waye , as the apostle reasoneth to the romans . whereupon i inferre as before , that the messiah must be a spirituall and not a temporall king : otherwise it had been but a verie small benediction to abraham , or others after him ( who neaver sawe their messiah actually ) if he must haue been onely a temporall king , and much lesse blessing had it been to us gentiles , if this messiah of the iewes must haue been a worldly and a temporall monarch , to destroy and subdue all those nations formerly blessed ( and blessed shall they be ) to the servitude of iurie , as the later teachers doe imagine . the prophecie of iaakob . the third ( which confirmeth the former ) is the prophecie of iaacob at his death gen. 49.10 . the rodde or scepter shall not depart from iudah , nor a lawgiver from between his feet , till shiloh come and the people or nations shall be gathered vnto him . which the chaldie paraphrase , as also onkelos , both of singuler authoritie among the iewes , doe interpret thus . vntill christ or the messiah come ( which is the hope and expectation of all nations , aswell gentiles as iewes ) the government shall not cease in the house or tribe of iuda . whence i inferre the same conclusion as before , that if the messiah must be the hope and expectation , aswell of the gentiles as of the iewes , then can he not be a temporall king to destroy the gentiles , as the later iewes would haue it , but a spirituall king , as before hath been declared . secondly , if the temporall kingdome of the house of iuda whereof the messiah must come , shall cease and be destroyed a● his comming , and not before , that being a certayne signe of the tyme of his manifestation , how then can the iewes expect yet a temporall king for their messiah , the scepter alreadie departed & gonne , their kingdome and priesthood defaced , their citie and temple destroyed , themselues scattered amongst all nations , and so haue continued almost this sixteene hundreth yeeres , yea such a fatall and finall desolation by gods just judgment brought upon that wofull nation , & that not many yeares after the death and passion of our saviour iesus christ , according to his prophecie in his life tyme , as may fully settle our fayth in this poynt . the prophecie of moses . the fourth is that of moses to the people of israel , the lord thy god will rayse up unto thee a prophet like unto me , from among you , euen of thy bretheren , unto him ye shall hearken , &c. and in the verses following , i will rayse them up a prophet from among their bretheren like unto thee ( sayth god to moses ) and will put my words in his mouth , and he shall speake unto them all that i shall command him , and whosoever will not hearken unto my words , which he shall speak in my name , i will require it of him . which words cannot be understood of any other prophet that ever lived after moses amongst the iewes , but onely of the messiah , as appeareth most playnly in another place in deutro . where it is sayd , there arose not a prophet in israell like unto moses , whom the lord knewe face to face , in all the miracles & wonders which the lord sent him to doe , &c. no such prophet except the messiah ever after to be expected : but the messiah , he it is that must match and overmatch moses everie waie , he must be a man as moses was in respect of our infirmities , euen according as the people of israel themselues desired the lord in horeb , saying , let me heare the voyce of the lord god no more , nor see this great fire any more , that i dye not . and the lord sayd unto moses , they haue well spoken , i will rayse them up a prophet from among their bretheren , like unto thee , &c. he must be a lawgiver , as moses was , but of a farre more perfect law , as hereafter shall appeare , he must be such a one whom the lord hath knowne face to face , as he did moses , but of a far more divine nature . for as it is in esay , who shall declare his age ? lastly , he must be approved to the world by miracles , signes , and wonders , as moses was , which the lord shall send him to doe , as he did moses . but no such prophet hath ever yet appeared in the world , not ever shall , who hath so fitly answered this type , so perfectly observed the law of moses ( which moses himself could not doe ) giving us in stead thereof a farre more excelent law , as was prophecied long before that he should . and finally , so miraculously approued himself to the world , to be sent from god , by signes and wonders donne both by himself & his apostles , as hereafter shall appear ) except this christ which we professe , therefore he alone is the true messiah and no other to be expected the prophecie of david . the fift , is the prophecie of david , a type also of the messiah , who for that he was a holy man , a mā after gods own heart , out of whose linage the messiah was to come , had this mysterie most manifestly reveiled unto him , for the assurance whereof as of a great mysterie , euen that of christ and his church , god byndeth himself by an oath saying , i haue made a covenant with my chosen , i haue sworne unto david my servant , thy seed will i stablish for ever , and set up thy throne from generation to generation , selah . which words although the later iewes will apply to king salomon ( and so in some sorte they may , for that he was also a type of the messiah ) yet properly these words , i will stablish the throne of his kingdome for ever , so often repeated , cannot be verified of salomon , whose earthly kingdome was rent and torne in pieces , streight after his death , by ieroboam , and not long after , as it were extinguished , but they must needs be understood of an eternall king and kingdome , as must also those other words of god in the psalme : thou art my sonne this day haue i begotten thee , aske of me , and i will giue thee the heathen for thyne inheritance , & the ends of the earth for thy possession , thou shalt crush them with a rod of yron , and breake them in pieces like a p●tters vess●l , which prophecie was never fulfilled in salomon , nor in any other temporall king in iewrie after him . and much lesse this that followeth , they shall feare thee as long as the sunne and moone endureth from generation to generation . in his daies shall the righteous flourish , and abondance of peace so long as the moone endureth . his dominion also shall be from sea to sea , and from the river unto the ends of the earth , they that dwell in the wildernesse shall kneele before him , and his enemies shall lick the dust . the kings of tharshish and of the yles shall bring presents , the kings of sheba and seba shall bring gifts , yea all kings shall worship him , all nations shall serue him . his name shall be for ever , his name shall indure as long as the sunne , all nations shall be blessed in him , and shall blesse him . and blessed be the lord god , euen the god of israel which onely doth wonderous things . and blessed be his glorious name for ever , and let all the earth be filled with his glorie , amen , amen . and so he endeth as it were in a traunce , ravished beyond measure , with the sweet and heauvenly contemplation of this spiritual and everlasting kingdome of the messiah , for to him and to no other can all these circumstances and hyperbolicall speaches of david ( rapte with the spirit of prophecie ) properly and primarily apperteyne , though literally the iewes understand them of salomon , as they doe many other places in like case , applying them onely to the type , never looking to the substance , whereof those types and figures were but shadowes and semblances , god of his mercie in his good tyme take away the vayle from their hearts , that at length they may see the true salomon in all his royaltie , not any longer to grope at noone dayes , wincking with their eyes against the cleare sunne like their forefathers , as it is in esay : a most fearefull judgment of god layd upon that nation of old , objected to them many tymes and oft , both by christ and his apostels , but in vayne , goe and say unto this people , ye shall heare indeed but shall not understand , ye shall playnly see and not perceiue , make the heart of this people fatte , make their eares heavie , and shutte their eyes , least they see with their eyes , and heare with their eares , and understand with their hearts , and convert and be healed . whereupon ensueth ( euen upon this wincking and wilfull obstinacie ) a most severe denunciation of finall desolation . lord how long ( sayth the prophet ) and he answered untill the cities be wasted without inhabitant , the houses without a man , and the land be utterly desolate , &c. but yet a tenth reserved to returne , a holy seed remayning in due tyme to be converted . this judgment and desolation , hath been along tyme upon them , they feel it and groane under the burden of it , as their forefathers did in egypt under pharaoh , & yet wincking shutte their eyes and will not see it , i meane , acknowledge the true cause of these so great judgments revealed from heauen upon thē , euen the contempt of gods holy prophets sent unto them from tyme to tyme , but especially of the messiah , whose blood lyeth heavily upon them , euen to this day , as their forefathers desired , his blood be upō us & on our children , which all the world seeth is come to passe , yea they themselues feele it , yet wincking with their eyes they will not see it . but there is a tenth to returne &c. the rest which will not this their messiah to raigne over them , let them look into that parable in the gospel , there shall they finde a farre more fearefull destruction denounced then the former . the first being but for a tyme , but a type of the other , but a beginning of woes , the other eternall , for ever and ever . the first he pronounceth with teares over ierusalem , the second he denounceth as an angrie iudge , provoked at length to execute his fierce wrath upō them , without any compassion at all . his words are these : moreover , those mine enemies , which would not that i should raigne over them , bring them hither , and slay them before me . which words of our saviour although they will in no wise beleeve , no more then they did the former , yet shall they find his words one daye , as truly fulfilled to them in the one , as they haue done alreadie in the other . and howsoever hitherto they haue esteemed of him as a false prophet , a deceiver , yet hath he been to them but too true a prophet in all their calamities both first and last . and so after this long digression i come to the next . the prophecie of ieremie . the sixt , which confirmeth the former , is that of iere. 23 , 5. behold the dayes come sayth the lord , that i will rayse up unto david a righteous braunch , and a king shall raigne , &c. and this is the n●me whereby they shall call him , the lord our righteousnes . this was spoken of davids seed aboue 400 yeeres after david was dead and buried , which proveth manifestly , that the former promises were not made unto him for salomon his sonne , or any other temporall king of his line , but onely for the messiah , who was called so peculiarly the sonne and seed of david . the prophecie of ezechiel . the seauenth , which also confirmeth the other , is that of ezec. 34.23 . i will set up ashepheard over them , he shall feede them , euen my servant david , &c. in which words the iewes themselues doe confesse , in their talmud , that their messiah is called by the name of david , for that he shall discend of the seed of david , and so it must needs be , for that king david being dead so long before , could not now come againe in his owne person to feed them him self . the prophecie of isaie . the eight , is the prophecie of isaiah , 2.2 . it shall be in the last dayes , that the mountayne of the house of the lord shal be prepared in the toppe of the mountaines , and shall be exalted aboue the hilles , and all nations shall flowe unto it , &c. for the law shall goe forth of syon , and the word of the lord from ierusalem . he shall judge among the nations . which verie words michah repeateth , cap. 4.1 . and are applyed there as also here unto the me●siah , they can haue no other meaning , by the judgement of the iewes themselues . in that daie shall the budde of the lord be beautifull and glorious , and the fruit of the earth shall be excellent . vnto us a child is borne , & unto us a sonne is giuen , and the gouvernment is upon his shoulders , he sh●ll call his name wonderfull , councellor , the mightie god , the everlasting father , the prince of peace , the increase of his gouvernment shall haue none end . and in the 11. chap. there shall come a rod forth of the stock of ishai , and a graffe shall growe out of his root , & the spirit of the lord shall rest upon him . behold your god cometh &c. then shall the eyes of the blynd be lightned , and the eares of the deaf shall be opened , then shall the lame man leape like a hart , and the dumme mans tongue shall sing , &c. chap. 35.4 . and he sayd , it is a small thing that thou shouldest be my servant , to rayse up the tribes of iacob , and to restore the desolations of israell . i will also giue thee for a l●ght of the gentiles , that thou mayest be my salva●ion unto the ends of the earth . chap. 49.6 . out of all which places before aledged , i conclude , first the cōming of a messiah , which the iewes will not denie : secondly , that he must be king aswell of the gentiles as of the iewes , which they cannot deny : thirdly that he must be a spirituall and not a temporall king , as they imagine . it followeth next to be proved , that he must be both god and man , euen the sonne of god : the second person in trinitie to be blessed for evermore , which also they shall not deny . that the messiah must be both god and man. the iewes at the first agreed with us in all or most poynts as touching the messiah for to come , denying onely the fulfilling or application thereof in our saviour , but since the later iewes finding themselues not able to stand in that issue against us , they haue devised a new plea , saying , that we attr●bu●e manie things unto iesus , that were not foretold of the messiah to come , namely , that he should be god , and the sonne of god , the second person in trinitie , which we will proue both by scriptures , as also by the writings of their own forefathers . for scriptures , it is evident by all ( or the most ) alledged before , that the messiah must be god , euen the sonne of god , indued with mans nature , that is , both god and man. so in genesis , where he is called the seed of the woman , it is apparant he must be man , and in the same place , where it is sayd , he shall breake the serpents head , who can doe this but onely god ? so in isay , where he is called , the budde of the lord , his godhead is signified , and when he is called the fruit of the earth , his manhood . and so in an other place . behold a virgine shall conceiue and beare a sonne , and thou shalt call his name immanuel , that is to say . god with us , which name can agree to none , but to him that is both god and man. and who can interpret these speeches , that his kingdome shall be everlasting isa. 9. that his name shall be for ever , ●it shall indure as long as the sunne and the moone , that all kings shall worship him , all nations serue him , psal. 72. worship him all ye gods , psal. 97. that no man can tell his age , isai. 53. that he must sitte at the right hand of god. psal. 110. who , i say , can understand or interpret them but of god , seeing in man they cannot be verified , with which place of scripture the euangelists doe report , that iesus did put to silence divers of the learned pharises : for , sayth he , if the messiah be davids sonne , how did david call him lord ? signifying , thereby , that albeit he was to be davids sonne , as he was man , yet was he to be davids lord as he was god , and so doe both rab. ionathan , and their owne publique commentaries interpret this place . michah is plaine , his going forth is from the beginning , and from everlasting , and isay is bold to proclaime him by his owne name , euen god , and to giue him his right stile , with all his additions , ( as herolds to great kings and princes use to doe ) he shall call his name , wonderfull , councellor , the mightie god , the everlasting father , the prince of peace , &c. in vayne therefore is that objection of the iewes , that el , or elohim , signifying god , is sometymes applyed to a creature , here it cannot be so , nor in the next place following , psal. 45.6 . thy throne o god is for ever and ever , &c. wherefore god euen thy god hath anoynted thee with the oyle of gladnes ab●ue thy fellowes , which cannot be applied to salomon , but as a type of the messiah . howsoever the name iehova which is of such reverence among the iewes , that they dare not pronounce it , but in place thereof read adonai , that i am sure they will never grant to belong to any creature . then what say they to that of ier. 23.6 . where the messiah is called in plaine termes iehovah , and this is the name whereby they shall call him , iehovah our righteousnes . so likewise , chap. 33.16 . over againe is he called by the same name iehovah our righteousnes . and so doe the auncient iewes themselues expound this place , namely , rabbi abba , who asketh the questiō what the messiah shall be called , and answereth out of this place , he shall be called the eternall iehovah . the like doth misdrasch . upon the first verse of the 20 psalme . and rabbi moyses hadersan , upon gen. 41 : expounding that of zephanie 3.9 . concludeth thus : in this place iehovah signifieth nothing els but the messiah , and so did one of the iewes at unawares acknowledge to me , alledging that place out of the psalmes , the lord doth build up ierusalem &c. that their messiah at his coming should build a new citie and sanctuarie , much more glorious then the former . so did he also interpret that place of hagg. 2.10 . of a third temple . whereupon i inferred , seeing in those words he alledged , the lord doth builde vp ierusalem , the hebrew word is iehovah , therefore by his own interpretation the messiah must be iehovah which he could not well shifte off , but sayd that adonai ( for iehovah they dare not name ) must there be understood , which point of the godhead of the messiah the most auncient iewes did ever acknowledge proving by sundrie places of scripture , not onely that he should be the sonne of god , but also the word of god incarnate . first that he should be the sonne of god , they proue out of gen. 49.10 . the scepter shall not depart , &c. till shiloh come . which rabbi kinhi proveth to signifie his sonne , that is the sonne of god. out of isai , where he is called the budde of the lord. out of the psalmes , where it is sayd , thou art my sonne , this day haue i begotten thee . and a litle after kisse the sonne least he be angrie , and ye perish , blessed are all they that trust in him , which last words cannot be understood of the sonne of any man , for it is written , cursed be the man that trusteth in man , ier. 17.5 . secondly , that he shal be the word of god , they proue out of isay , as also out of hosea , where it is sayd , i will saue them by the lord their god. ionathan translateth it thus , i will saue thē by the word of their god. so where it is sayd , the lord sayd to my lord , sit at my right hand , &c. the lord sayd to his word , sit at my right hand . also where it is sayd , he sent his word and healed them . rabbi isaack arama , upon gen. 47. expoundeth it to be meante of the messiah , that shall be gods word : so likewise that of iob , i shall see god in my flesh , &c. rabbi simeon upon gen. 10. gathereth therupon , that the word of god , shall take flesh in a womans wombe . another out of these words ; iehovah our god is one iehovah , proveth the blessed trinitie , saying , by the first iehovah , is signified god the father , by the next , which is elohim , god the sonne , and by the other iehova , god the holy ghost proceeding of them both : to all which is added the word one , to signifie , that these three are indivisible , but this secret ( sayth he ) shall not be reve●led untill the coming of the messiah . these are the words of rabbi ibda , reported by rabbi simeon , in a treatise called zoar of great authoritie among the iewes , where also the sayd rabbi simeon interpreteth those words of isay , holy , holy , holy , lord god of hosts , in this maner . esay by repeating three tymes holy ( sayth he ) doth signifie as much as if he had sayd : holy father , holy sonne , and holy spirit : which three holies doe make but one lord god of hosts , which mysterie of the blessed trinitie , rabbi hacadosch gathereth out of the verie letters of iehovah , upon those words of ieremie before recited , the two natures of the messiah both divine and humane , his two filiations , the one whereby he must be the sonne of god , the other whereby he must be the sonne of man : concluding thereupon , that in him there shall be two distinct natures , and yet shall they make but one christ , which is the same that we christians hold . philo that learned iewe shall ende this first consideration , touching the nature and person of the messiah , as himself writeth in his book de exulibus , by tradition we haue it , sayth he , that we must expect the death of an high priest , which priest shall be the verie word of god , voyde of all sinne , whose father shall be god , and this word shall be the fath●rs wisdome , by which all things in this world were created , &c. th●refore the messiah must be both god and man , both by the scriptures , as also by their owne writers , they cannot deny it . that the messiah must change the law of moses . as the messiah must be both god and man , euen the naturall and onely begotten sonne of god , and the verie word of god incarnate , voyde of all sinne , able to satisfie the wrath of his father , and to fulfill the law of moses for us , which moses himself could not doe , nor any other after him . it was a burdensome lawe to the children of israel , a yoake which neither they nor their forefathers were able to beare : so having once in his owne person most exactly accomplished the same here on earth , together with all rites , ceremonies , prophecies , types , figures , and circumstances , of his comming , clearely fulfilled in him and by him . it was necessarie ( i say ) the substance being once come , those shadowes and ceremonies should cease and be abolished , i meane the ceremoniall law totally , for as touching the morall law , or the commandements he sayth , i came not to destroy the law or the prophets , but to fulfill them , onely thus farre hath he abolished that too , he hath taken away the curse of it , hanging it on his crosse , euen the handwriting that was against us , together with himself crucified . this ceremoniall law of moses ( i say ) consisting of such a multitude of ceremonies , figures , types , sacrifices , &c. all of them for the most part pointing at the messiah to come ; for by those outward signes and services appointed by god to his people , they were still put in mind of his covenant , and assured of his promise , that the messiah should come . moreover it being proper and peculier to one onely nation in all the world namely iurie , the exercise thereof permitted , but in one onely place of that countrie , namely ierusalem , whither everie man wa● bound to repaire three tymes everie yeere , to wit , at the pasqua , pentecost , and the feast of tabernacles , there & no where else to offer sacrifice . i say this lawe of moses , being altogether ceremoniall , and peculier to that nation , it was necessarie at the comming of the messiah , the same should be abolished , and a more generall and perfect law giuen and established , a law that should be cōmon to all men , serue for all countries , tymes , places , and persons , otherwise how could the gentiles be made pertakers of the covenant , aswell as the iewes , how could all these nations , so farre distant from ierusalem , repaire thrice everie yeere thither , how should everie woman dwelling in the east or west indies repaire thither for her purification , after everie childbirth , as by the law of moses she was commanded levit. 12. therefore it is manifest , that this law of moses was giuen to continue but for a tyme , euen till the comming of the messiah , and then another to come in place to continue , till the worlds ende . this signifyed moses to the people , after he had delivered the former law to them , saying , the lord thy god will rayse up unto thee a prophet like unto me , from among you , euen of thy brethren , unto him thou shalt hearken . as if he had sayd , yee shall heare me till he come , who must be a lawgiver as my self , but of a farre more absolute and perfect law , and therefore more to be reverenced and obeyed . and then he addeth in the person of god himself , this thundering sentence against all misbelievers : whosoever will not hearken unto my word , which he shall speak in my name , i will require it of him . which words cannot be verefied in any other prophet , after moses untill christ , for that of those prophets there arose none in israel like unto moses , deut. 34.10 . they had no authoritie to be law givers , as moses had , but were all bound to the observation of his law , till christ should come , whom moses here calleth a prophet like unto himself , that is , a lawmaker , exhorting all men to heare and obey him . hereunto the prophets subscribe , none of them all presuming to take upon them that priviledge to be like unto him . a prophet like unto moses , they must let that alone to the messiah , whose office it is to change the law of moses , giuen upon mount sinay , & in stead thereof , to promulgate a new law , to beginne at sion , as sayth the prophet isay : the law shall goe forth of sion , and the word of the lord from ierusalem . which cannot be understood of moses law , published eight hundreth yeeres before this prophecie , and that from sinai , not from sion , but of the preaching of the gospel , which began at ierusalem , and from thence was spread over all the world . which the same isay foresawe , when talking of the messiah , he sayth , in that daie shall five cities in the land of egypt speak the language of canaan , &c. in that daie shall the alter of the lord be in the middest of the land of egypt , and a piller by the border thereof , unto the lord. and the egyptians shall knowe the lord in that daie , and doe sacrifice and oblation , and shall vow● vowes , &c. which could not be verified of the law of moses , for by that law , the egyptians could haue nether alter nor sacrifice , but it was fulfilled upon the cōming of christ , when the egyptians were made christians . also in another place , and the yles shall waite for his law. the same was likewise foretold by god in malachie , where he sayth to the iewes , and of the iewish sacrifices , i haue no pleasure in you , neyther will i receiue an offring at your hands , for from the rising of the sunne , unt●ll the going downe of the same my name i● great among the gentiles , and in everie place incense shal be offer●d 〈◊〉 my name , and a pure offering , for my name is great among the gentiles , s●●th the lord of hosts . wherein we see , first a reprobation of the iewish sacrifices , & consequently of the law of moses , which dependeth principally thereupon . secondly , that among the gentiles there should be a pure maner of sacrifice , more gratefull unto god then the other , not limited eyther in respect of tyme or place , as the mosaicall law & sacrifice was . for so sayth god in ezechiel , i gaue them statutes which were not good , and judgments , wherein they shall not liue , that is not good to continue perpetually , nor shall they live in thē any longer , but til the time by me appoynted . of which tyme he determineth more particularly by ieremie in these words behold the dayes come , sayth the lord , that i will mak a newe covenant with the house of israel and iudah , not according to that covenant which i made with their fathers &c. where you see a new covenant or testament promised different from the old , whereupon i conclude , the old law of moses by the messiah must be changed into a new . the tyme of his manyfestation with all other circumstances . now for the tyme of his manyfestation , with all other circumstances , of his birth , lyfe , death , resurrection , ascension and those things also that fell out afterwards , if we shall consider how particulraly , & precisely they were all foretold by the prophets , and how long before ( some hundreths some thousands of yeares ) before they fell out ; as also how exactly they were all fulfilled in the person of our blessed saviour : all directed like so many lynes to one center : we shall ( as it were in a mirrour ) see and behold both the truth of christian religion setled vpon a most firme & unmovable center ; as also the vanitie of all other religiōs whatsoever , especially this most vain expectatiō of the iewes to this day , of their messiah yet for to come , as vaine and fond altogither , as was that opinion of one of the phylosophers which the word center hath put me in mynd of , that the earth forsooth did move and the heavens stand still : & how far they are degenerate , not onely from all true light & vnderstāding in heavenly matters , but also even from cōmon sense and reason it selfe in things of that nature tending therevnto . and first for the tyme. daniell who lived in the first monarchie foretold that there should be three monarchies more , the last the greatest of all , to witt the romane empire , and then the eternall king or messiah should come , his 〈◊〉 are these . in the dayes of these kings , shal the god of heaven set vp a kingdome which shall never be destroyed , dan. 2.44 . and just according to this tyme was the messiah born , namely in the dayes of augustus caesar , luk. 2. ( as both we christians account and the iewes acknowledge ) even in those halcyon dayes of peace when the temple gates of ianus were commannded to be shut , and vpon that very day when augustus commaunded that no man should call him lord was this prince of peace borne . therefore to him agreeth this circumstance of tyme very fitly , most vainly therefore doe the iewes after this tyme expect for another . secondly iacob who lived many yeares before , prophesied of this tyme very precisely , as already hath bene aleadged , that the mes●iah whom he there calleth shilo should come at that tyme when the scepter or goverment regall was departed from the house of iudah , which was in the dayes of herod , and never till then , who first vsurped that government , his father in law king hircanus with all his of●pring of the blood royall of iuda , togither with the sanhedrim put to death . the genealogies of the kings and princes burned . a new pedegrie for himselfe divised , in a word all authority regall whatsoever belonging to that tribe , at that tyme , quite extinguished . and just according to this tyme was our saviour borne , namely in the dayes of herod , math. 2.1 . therefore , to him agreeth this circūstance of tyme very fitly : most vainely therefore doe the iewes after this tyme expect any longer . thirdly god himselfe saith by his prophet hagga● ; that the messiah whome he there calleth the de●ired of all nations : shall come in the tyme of the second temple , which was then but new built , farr inferior in statelynes and glory to the former built by solomon , ( which the old men in the book of ezra testify by their weeping when they sawe this second temple , and remembred the glory of the first . the words of the lord by his prophet haggai are these . speake vnto zerubbabel : who is left amonge you that sa●e this hous● in her first glory and how doe you see it now ? is it not in your eies in comparison of it as nothing ? yet now be of good cheere ô zerubbubel for thus saith the lord of hosts yet a litle while and i wil shake the heavens and the earth and the sea and the drie land . and i will move all nations , and the desire of all nations shal come , and i will fill this house with glory saith the lord of hostes . the glory of this last house shal be greater their the first &c. which must needs be vnderstood of the coming of the messiah to wit his personall presence in this second temple , in whom is the fulnes of glory , & therefore could he and none other , fill it with glory , being himselfe indeed the king of glory . lifte vp your heads ô yee gates and be yee lift vp yee everlasting dores and the king of glory shall come in . so doth mallachie prophesy in these words . the lord whom yee seeke shall speedily come to his temple , even the m●ssenger of the covenant whom yee desire , behold he shall come sayth the lord of hosts &c. and so indeed he did , for christ iesus came into the world during this second temple , and did himselfe likewise foretell the destruction thereof , which came to passe even in that age . therefore to him agreeth , this circumstance of tyme very fitly , most vainly therefore doe the iewes after this tyme , to wit the destruction of the second temple expect any further . fourthly the messiah by the true computation of daniels prophesie , accounting his hebdomades or weekes for so many yeeres to be multiplied by seauen : that is to say weekes of yeares , ( as they must needs be understood ) was to come just according to the tyme before mentioned , his words are these : seventie weeks are determined upon thy people and upon thyne holy citie : knowe therefore and understand , that from the going forth of the command●ment to bring againe the people , and to build ierusalem unto messiah the prince , shall be seauen weeks , and threescore and two week● . and after threescore and two weeks shall the messiah be slayne , and not for hims●lf . and the people of the prince that shall come shall destroy the citie and sanctuarie , and he shall confirme the covenant with many for one week , & in the middest of the weeke he shall c●use the sacrifice and oblation to cease . which hebdomades , or weeks of yeeres , whether we account from the first yeere of cyrus who first determined the iewes reduction , or from the second of darius , who confirmed , and put the same in execution , or from the twentieth yere of darius , for that he then made a new edict in the favour of nehemias , and sent him into iury : everie way they will ende in the raigne of herod and augustus , under whom christ was borne , or in the raigne of tyberius , under whom he suffered . and by no interpretation can it be avoyded , but that this tyme is now out , aboue one thousand and fiue hundreth yeeres . beside● , this being a cleare prophecie of the messiah ( howsoever somewhat more intricate and obscure , in respect of the yeeres , wherein the prophet alludeth to the captivitie of babylon , as some thinke ) must needs be interpreted according to the former prophecies also of the messiah . and so doth the prophet expound himself in the former words , namely that themessiah should be slaine , before the destruction of the citie and sanctuarie . yet is there one weeke more to make up the number of seauentie , in the midst of which weeke the messiah should be slayne , which came to passe accordingly , for in the middest of that weeke , that is about three yeeres and an half after his baptisme , christ iesus the true messiah was slayne , and not for himself , for pilat could find no fault in him : i find no fault in the man , i finde no cause of death in him , i am innocent of the blood of this iust man , look ye to it . not for himself but for us was he wounded ( as sayth the prophet isai ) he was wounded for our transgressions . therefore to him doth this circumstance of tyme beare witnes , and consequently the iewes after these tymes by god himself appointed for the messiah , expecting yet for an other beside● the vanitie of this their expectation , they make god himself a lyer , yea and all their forefathers abraham , isaack and iacob , & all the holy prophets ( whose children they hold themselues to be ) who all of them sawe these dayes , and prophecied of them , abraham rejoyced to see my day ( sayth our saviour ) and he sawe it , and was glad . ) all these make they lyers with themselues , whereby they shewe themselues , rather to be the children of the divil , who is the father of lyes , then of abraham , who is the father of the faithfull onely . for so did that vile serpent at the first , euen dare to giue god himself the lye ( as it is in genesis ) god ●ayth there to adam ▪ in the day that thou eatest of such a tree thou shalt dye the death : no ( sayth the divil ) it is not so , ye shall not dye as all . so doe these imps of sathan , generation of vipers , as iohn the baptist in his time called them , euen just after the same maner . for sayth god by his prophets , at such a tyme will i sende the messiah into the world , and by such and such markes , ye shall knowe him : no sayth this froward generation , it is not so , he hath not yet sent him , he is not yet come , we acknowledge no such marks , as that he shall be poor and of no reputation in this world , put to death . we look for a magnificent prince , we will none of such a base fellowe , as this iesus to reigne over us , a false prophet , a deceiver , and so forth , with whatsoever els their malicious harts can imagine , their blasphemous tongues , being set on fire of hel , are ready to utter to his disgrace . but let them looke into that parable of our saviour & there they shall find him another maner of persō thē they imagine , i will repeat it unto them . moreover those mine enemies who would not that i should raigne over them , bring them hither and stay them before me . god of his mercie giue them repentance in tyme of their heynous and high blasphemies , that they may mourne for him whom they haue pierced , everie familie and tribe apart . repent for the kingdome of heauen is at hand , and think not to say with your selues , we haue abraham to our father , for i say unto you , that god is able of these stones , to rayse up children unto abraham . now is the axe put to the roote of the tree . the last trumpet will blowe and then it wil be to late , when ye shall heare that shrill voyce ringing in your eares arise ye deade and come to judgment , that voyce will awake you out of all your dreames , and make you arise whether ye will or no , when ye shall see the sonne of man come in his glorie , euen your long looked for messiah , like a magnificent prince indeed , but litle to the comfort of those that remayne obstinate . awake therefore to your salvation that ye be not awakened hereafter to your condemnation : awake thou that sleepest , stand up from the dead , and christ shall giue thee light , shake of all your ydle dreames and foolish fantasies of your imaginarie messiah , fitter for children then men of discretion , consider with your selues at length , how long ye haue overslept your selues , how manie ages are now past and gone , since both by computation of scriptures ( as aforesayd ) as also by the observation of your owne doctors , and teachers , your messiah was to come , and yet you see him not , no nor any likelyhood at all of his comming , more then at the first , yea rather all evidenc●s and probabilities to the contrarie that may be , looke into your talmud , and there ye shall see plainly , if you be not blynd there also as you are in the scriptures , the vanitie of vanities of this your expectation , for so it is indeede . it is often repeated in your talmud that one elias left this tradition , that the world should endure six thousand yeares , that is two thousand before the lawe , two thousand under the lawe , & two thousand , after that vnder the messiah . which last two thousand yeares , by all computation could not begin much from the birth of iesus . and your rabbins long since complayned in that their talmud , that there seemed to them in those dayes seaven hundreth and odde yeares past since the messiah by the scriptur● should have appeared ; and therefore they doe marveyle why 〈◊〉 so longe , deferreth the same much more then may ye marvel vpon whome the ends of the world are come . an other observation cabalisticall they have vpon those words of isa. 9 : 7 : the increase of his goverment and peace shall have no end , where the hebrew word is lemarbeh signifying to increase or multiply ad multiplicandum : in which worde , because they finde mem to be shut which is not vsual in the middle of a word they gather many secrets , and amonge other , that seeing mem signifieth 600 yeares , so longe it should be from that time of isai , vntil the time , of the messiah , which accompt of theirs falleth out so just , that if you reckō the yeares frō achas king of iuda , in whose time isay spake these words , vntil the time of herod vnder whom christ was born , ye shall find the nūber to fail in litle or nothing . a much like observation hath rabby moses ben maimon in his epistle to his countrymen the iewes in africa concerning the time of the messiah , which he thinketh to be past according to the scriptures above a thousand yeares , ( he lived about the yeare of christ one thousand , one hundreth & forty ) but that god deferreth his manifestation for theire sinnes , since which time , hath passed almost 500. yeares more , and yet yee heare nothing of his cōming . consider this yee iewes of barbary for to you partly seemeth this epistle to be written . will you then stay still , and say stil after so many hundreth yeares past and gone , that for your sinnes god deferreth yet his cōminge , putting it of from one five hundreth yeares to another , & so in infinitum ? it is all one as if you say , that for your sinnes god hath broken his promise nowe , a thousande and six hundreth yeares , and consequently it may be for your sinnes the messiah will never come , this must be your last refuge , you may aswell say the one as the other . but howsoever you make your selves sinfull , yea out of measure sinful , yet let god be iust and righteous in his promise ( as it is written ) make not him a lyer as you have done hitherto . to this purpose also apperteyneth the narration of one elias ( as rabby iosua reporteth it in the thalmud ) that the messiah was to be borne indeed according to the scriptures before the destruction of the second temple , for that i say saith of the synagogue : before she traveled , she brought forth and , before her paine came she was delivered of a man childe , that is saith he , before the synagogue was afflicted and made desolate , by the romans she brought forth the messiah . but yet saith he this messiah for our sinnes doth hide himself in the seas and other defarts , till we be worthy of his comming . which is asmuch in effect as if he had said , ( the one as probable as the other ) that perhaps for our sinnes and vnworthines the messiah may not come at all , but returne to heaven backe againe from whence he came . and why i pray you not have stayed aswell in heaven all this while rather then in the seas and desarts for so many yeres , to no purpose . i am parswaded if balaams asse were aliue againe , and did heare these , and such like your idle fantasies & dreames touching your messiah , the very asse woulde reprove you to your faces , and make you ashamed of them , wherof though i have read somewhat in divers authors yet coulde i hardly beleeve any such absurdities to be delivered , much lesse defended , by any reasonable creatures , till i had heard some thinge my self . i urged that place of genesis , to one of them , to witte , that the scepter should not depart from iuda till shilo came , that is the messiah , which being so long since departed and gone , i asked what reason they had , as yet to expect for a messiah , he answered , the scepter was not departed , they had their sheckes , that is to say , chief men of their tribes , in all parts , where they inhabite . moreover that some of the moores forsooth had brought them word of a people or nation of the iewes , inhabiting in a farre countrie , he could not tell me the place where , but first there is a river to be passed , two trees , growing on eyther side directly one against another , which two trees , everie saturday and no day els , doe of their owne accord bowe one towards another , making as it were a bridge for men to goe ●ver . now the iewes , by reason that day is their sabath may not attempt to passe over it . but the messiah at his comming shall bring them al●ogether , into the land of promise , they knowe not how , rebuyld the citie and sanctuarie in a trice , much more glorious then ever it was before . to which purpose he alledged that place out of the psalmes , ( the lord doth buyld up ierusalem & gather tog●ther the dispers●d of israel . so likewise interpreting that of hag. ( the glorie of this last house shal be greater then the first ) of this third imaginarie temple . so literally applying that of isai , that in those dayes the wolf should dwell with the lambe , the leoparde lye with the kidde , the calf and the lyon & the fa●te beasts together , and a litle childe to leade them , &c. that these things should thus come to passe literally , according to the verie hebrewe characters . this is all the knowledge they haue in the scriptures , the bare hebrew letters , and no more . yet can they not speake one word of the true spirituall language of canaan , but in steede of shiboleth ( like those ephraimites , they pronounce siboleth , no interpretation spirituall of the celestial canaan , the heauenly ierusalem , of the spirituall temple , of the mysticall bodie of the messiah , that is to say , his church , no relish at all of the spirit of god , or any spirituall worship amongst them . and yet forsooth they will be the people of god alone , and who but they , the children of abraham , and of the promise , and none but they , yea they are so vaynly puft up with the foolish pride of this their high pedegree , that they thinke verely and will speake it confidently ( i haue heard it from them , that none of them , unlesse for verie heynous offences as perjurie , or such like , shall be judged after this life , or be in daunger of hell fire , they onely to haue their punishment in this world , and not els . as though hell fire were onely prepared for us gentiles , and heauen onely for the iewes , which unlesse they repent they shall find quite contrarie , if the words of our saviour be found true , which hitherto they haue found but to true , to their woe , as i noted before . i say unto you that many shall come from the east and from the west , and shall sitte downe with abraham , and isaack , and iaakob in the kingdome of heauen , and the children of the kingdome shall be cast out into utter darknes , there shall be weeping and gnashing of teeth . where are now the iewes with their loftie pedegree ▪ euen as esau sould to iaakob his birthrigh for a messe of pottage , so haue the iewes to us gentiles their birthright to the kingdome of heauen , for a messe of idle dreames add fantasies they imagine to themselues , towres & castles in the aire , crownes & kingdomes in expectance , euen in this world , another paradice here on earth . but in the end they shall find themselues to haue been all this while in a fooles paradice , and as it were in a dreame , which when one awaketh vanisheth , and so i leaue them to their dreames and profound sleep , till it shall please god of his mercie to awake them . thus then it is manifest both by scripture , tradition , and observation of the iewes themselues , that about the tyme before mentioned , to witte in the dayes of augustus caesar , the newe roman emperor and of herod the vsurper king of iury , who was the first that tooke away the scepter from iuda , euen in the tyme of the seconde temple , the true messiah was to be borne . and hence it ●as that the whole nation of the iewes remayned so attente at this tyme more then ever before or since in expecting the m●ssiah . wherevpon so soone as ever they hearde , of iohn baptist in the desart , the iewes sent preists & levites from ierusalem to ask if he were the messiah and in another place it is saide , as the people wayted & all men mused in their harts of iohn if he were the messiah iohn answered & saide vnto them &c. so that you see in those dayes the whole people of the iewes wayted for his comming all men mused vppon their messiah . so did also iohn himselfe being in prison send two of his disciples to iesus demanding , art thou he , that shall come or shall we looke for an other , and againe at the feast of the dedication they came flocking to him from all parts they came round about him as it is in that place saying how longe dost thou holde vs in suspence , if thou be that christ tell vs plainly . all which importeth the greate expectation wherein the people remayned in those dayes , of which fame , expectation , & greedy desire of the people , divers deceivers tooke occasion to call themselves the messiah , iudas galilaeus , iudas the sonne of hezechias , atonges a shepharde , theudas and egiptus , all notable deceivers . but aboue all one barcozbam , who ( as the talmud affirmeth , for thirty yeares together was received for the messiah by the rabbins themselves , til at last they flew him , because he was not able to deliver them from the romains . which facility in the people when herod sawe , he caused one nicolaus damascenus to devise a pedegree for him from the ancient kings of iuda , and so he as well as the rest tooke vppon him the tytle of the messiah , whom divers carnall iewes that expected the messiah to be a magnificient king , as herod was , would s●em to beleeve and publish abroade , wherevpon they are thought to be called herodians in the gospell , who came to tempte christ , but all these deceivers are vanished and gone , their memoriall is perished with them ; wherevnto our saviour , seemeth to allude , where he saith ; all that ever came before me are theeves & robbers , but the sheepe did not heare them . i say all these false messiahs with their followers , they are vanished and gone ; onely iesus christ and his religion , contrarie to all other religions in the worlde , without either sworde , speare or shield against all worldly strength and pollicy hath increased and multiplied and shall doe to the end of the world , as gamaliel longe agoe prophecied to the iewes , wilfully bent but all in vaine , even in the verie first infancie therof to have destroyed it . his words are these . and now i say vnto you r●fraine your selves from these men , and let them alone : for if this councell or this worke be of men it will c●me to naught , but if it be of god yee cannot distroy it , least ye● be found even fighters against god. wherefore to conclude at length this maine pointe of the tim● of christs appearing which cut●eth the very ●hroat of the iewes vaine expectation , seeing at or about that time there concurred so many signes and arguments together , as 1. the establishment of the romane empire newly erected ( for then by daniels prophesie was the g●d of heaven to set vp his kingdome ) . 2. the departure of the rod or scepter from the howse of iuda . 3. the destruction of the seconde temple , foretolde by our saviour , and cōming to passe accordingly even in that age . 4. the just calculation of daniels hebdomades , or weekes of yeares . 5. the observation of rabbines . 6. the publike fame and expectation of all the iewes , together with the palpable experience of more then sixteene hundreth yeares past since iesus appeared ; wherein we see the iewish people in vaine doe e●p●ct an other messiah , they being dispersed over all the worlde without temple , sacrifice , prophet , or any other pledge at all of gods favoure which never happened to them , till after the death of our saviour : for that in all other their banishmentes , captivities , and afflictions , they had some prophesie , consolation or promise lefte vnto them for theire comforte , but nowe they wander vp and downe ( god having set a marke vpon them as he did vpon cain ) as a people forlorne , and abandoned both of god , and men . his linage or pedegree . secondly the messiah by the scripture was to be borne of the tribe of iuda and to descend lineally from the house of david . there shall come a rod forth ●f the flocke of ishai &c. so did our saviour , as appeareth by his genealogie set downe by his evangelists math. 1. luk. 3. as also by the thalmud it selfe which sayth that i●sus of nazareth crucifyed was of the blood royal from zerubbabell of the h●use of david , confi●med by the going vp of ioseph and marie his mother , to bethelem to be taxed , which was the city of david , who was borne ther● , as also it is manifest for that the scribes and the phar●sies ●●o objected many matters of much lesse importaunce against him : as that he was a carpenters sonne &c. yet never obj●cted they against him that he was , not of the house of david which could they haue proved would quickly haue ended the whole controversie . his birth with the circumstances thereof . thirdly , the messiah by the scripture was to be borne of a virgin , so sayth isay. behold a virgin shall conceiue and bring forth a sonne , the hebrewe is he emphatioum the virgin . and isai appointeth this to achaz , for a wonderfull & straunge signe from god , therefore , sayth he , the lord himself will giue you a signe , behold , which he could not haue done in reason , if the hebrewe word in that place had signified a young woman onely , as some later rabbins will affirme , for that is no such signe nor straunge thing , but verie common and ordinarie for young women to conceiue and bring forth children , and so did the elder iewes understand it , as rabbi simeon noteth . and rabbi moses haddersan upon those words , truth shall bud forth of the earth , sayth thus . here rabbi ioden noteth , that it is not sayd , truth shall be ingendred , but truth shall budde forth , to signifie , that the messiah , who is meant by the word truth shall not be begotten as other men are , in carnall copulation . to the same effect , and after the same maner to be interpreted is that of ieremie . the lord hath created a newe thing in the earth a woman shall compasse a man. and rabbi haccadosch proveth by cabal● out of many places of scripture , not onely , that the mother of the messiah must be a virgine , but also that her name shall be marie . now ●he birth of iesus christ was thus , &c. that is to say , after this straunge and extraordinarie maner , therefore must he needs be the true and undoubted messiah . the messiah by the scripture was to be borne at bethlehem in iud●a , for so it is written by the prophet . and thou bethlehem ephrathah are litle to be among the thousands of iudah , yet out of ●hee shall he come forth unto me , that shall be the ruler in israel , &c , which place the chief priests themselues quoted to that purpose , to herod demanding of them where christ should be borne , and they answered him , at bethlehem in iudea , for so it is written by the prophet , as before . so also d●vid af●er much restles studie , and industrious search , to finde out this myst●rie , &c. i will not enter into the tabernacle of my house , nor 〈◊〉 upon my pallet or be●de , nor suffer myne eyes to sleepe , nor myne eye ledds to s●●●ber , untill i finde out a place for the lord &c. at length , the mysterie being reveiled unto him , he doth 〈◊〉 it were point to the verie place in the words following : lo● , we heard of it at ephrata , which is bethlehem , gen. 35.19 . and found it i● the fi●lds of the forest . then addeth , we will enter unto his tabernacle , & wor●hip before his footstool : foreshewing that divine worship there afterwards done to iesus by those mags or wisemen , who came frō the east to worship him in that place , euen in the cratch , and before his footstool , presenting unto him gifts , gold , frankincense & myrh , as was also prophecied in another place , that presents and gifts should be brought unto him from farre countries & by great personages . the kings of tarshish and of the yles shall bring presents , th● kings of sheba and seba shall bring gifts . cyprian sayth , it is an old tradition of the church , that those magi or wisemen were kings , or rather litle lords of particuler places , which is to be understood , such litle kings , as iosuah slewe thirtie in one battaile , howsoever it is manifest they were men of place & reputation in their countries ( neither are prophecies alwaies so strictly and litterally to be understood ) they brought with them a great treasure , gold frankincense and myrrh , yea both herod and all ierusalem tooke notice of their comming . they had private conference with the king as touching the starre that appeared unto them , leading thē to that most bright morning starre , whereof balaam long before prophecied saying . i shall see him but not now , i shall behold him but not neere , there shall come a starre of iaak●b , &c. iesus then being borne at bethlehem in iudea ( as was prophecied long before the messiah should be ) and indeed it standeth with great reason , that he that was to be the sonne of david , should also be borne in the citie of david : the circumstances also of his birth duely considered both before and after , first the angels salutation to his mother marie , foretelling that his name should be iesus , before ever he was conceiued . so esdras prophecied in the person of god himself , saying , behold , the tyme shall come , that these tokens which i haue told thee shall come to passe , &c. for my sonne iesus shall appeare , &c. and after thes● same yeeres shall my sonne christ dye : here is both his birth and passion , both his names ; iesus , christ plainly expressed . which book though it be not canonicall , yet was it extant in the world before ever christ was borne . also rabbi haccadosch proveth by art cabalist out of many places of scripture , that the name of the messiah at his cōming shal be iesus , and among other he addeth this reason , that as the name of him who first brought the iewes out of bondage into the land of promise , was iesus or iosua , ( which is all one ) so must his name be iesus , that shall the second tyme deliver them . secondly the angels appearing to the shepherds in the night of the nativitie with this joyfull message from heauen , behold i bring you tydings of great joye , that shall be to all people , that unto you is borne this day in the citie of david , a saviour , which is christ the lord : and this shal be a signe unto you , yee shall finde the child swadled and layd in a cratch . thirdly the starre that appeared , notifying his comming into the world , whereof not onely the wisemen , before mentioned , but also generally , all the astronomers & soothsayers of that age took speciall notice , adjudging it to portend universall good to the earth , some gathering thereupon ; that some god discended from heauen to the benefite of mankind , and for that cause had that starre an image erected to it in rome , and as plinies words are , is cometa unus toto orbe colitur , that onely comet in all the world is adored . fourthly his presentation in the temple , according to the lawe of moses , where openly came old symeon , by the motion of the spirit ( for he had a revelation from god , that he should not see death , till he had seen the lords christ ) took the child in his armes , acknowledged him for the messiah , prophecied that he should be a light to be revealed unto the gentiles , appointed for the fall & rising againe of many in israel , with other events , which afterwards came to passe . so did likewise anna the prophetesse , as it is in the same chapt●r . fiftly , that most pitifull murder of all the infants in and about bethlehem , upon this occasion , as was prophec●ed by ieremie , saying , a voyce was-heard on high , mourning and bitter weeping , rahel weeping for her children , and refused to be comforted , because they were not , rahel was buried in the way to ephrath which is bethlem , & for that cause those infants were called her childrē , albeit she were dead aboue two thousand yeeres before they were slayne , & aboue one thousand and fiue hundreth before ieremie wrote this prophecie . among which infants herod also for more assurance , slewe an infant of his owne , for that he was descended by the mothers side of the line of iuda . which crueltie comming to augustus his eares , he sayd , he had rather be h●rods swine , then his sonne , for that he being a iewe was prohibited by his religion to kill his swine , though not ashamed to kill his sonne . sixtly his flying into aegypt herevpon , as also to fulfill that prophecie , out of aegypt have i called my sonne ; which i say inlargeth further saying . behould the lord rideth vpon a light cloud ( which is his flesh , or humanity ) and shall come into aegipt , and all the idols of aegipt shall tremble ) at his presence , which later pointe eusebius sheweth was fulfilled most evidently in the sight of all the world , for that no nation came to christian religion with so great celerity and fervour as did the aegyptians , who threwe downe theire idols before any other nation . and as they had beene the first in idolatrie to other countries , so were they , the first by christ his cōming vnto them that afterwards gave exāple of true returne vnto their creator . it followeth in isay , i will deliver the egiptians into the hands of cruel lords ( these were the roman lords and princes , pompei , caesar , antonie &c. & a mightie king shall raigne over thē &c. this must needs be augustus the emperor , who after the death of cleopatra the last of the blood of the ptolimies , tooke possession of all egypt and subjected it as a province to the romaine empire . but after these temporall afflictions threatned against egypt , behold a most euangelical promise of deliverance : in that day shall fiue cities of the land of egypt speake the language of canaan , &c. in that day shall the altar of the lord , be in the middest of the land of egypt &c. they shall crye unto the lord because of their oppressors , and he shall send them a saviour , and a great man , and shall deliver them , &c. the lord of hosts shall blesse them saying , blessed be my people of egypt , &c. this blessing ( i say ) the egyptians obteyned by our saviours being in egypt , whom here the prophet calleth by his owne name iesus , a saviour a great-man . finally , the comming of iohn baptist , his forerunner or messenger , as was propheci●d , behold , i will send my messenger and be shall prepare the way before me , and the lord whom ye seeke shall speed●ly come to his temple . and againe , i will send you eliah the prophet , that is to say , iohn the baptist , in the spirit and power of eliah , as an angell from heauen expoundeth it , appearing to zacharias his father in the temple , sent to foretell him both of his birth , as also by what name he should call him , euen iohn , saying , thou shalt call his name iohn , he shal be great in the sight of the lord , &c. he shall goe before him in the power and spirit of eliah . and therefore our saviour in plaine termes he calleth him eliah , mat. 11 , 14. and if you wilt receiue it , this is that eliah which was to come , he that hath ears to heare let him heare . and as our sauiour gaue him his due , before a multitude then assembled , calling him eliah : so did this eliah also giue our saviour his due , in acknowledging him for the messiah , not assuming unto himself that honour offered unto him by the iewes , but refusing it absolutely , and laying it upon iesus our saviour the true owner . then , this is the recorde of iohn , when the iewes sent priests and levites from ierusalem to aske him , who art thou , and he confessed and denyed not , and sayd plainly , i am not the christ , i am not the messiah . i baptise you with water , but there is one among you , whom ye knowe not , he it is that commeth after me , which is preferred before me , whose shoe l●tchet i am not worthie to unlose . these things were done in bethabara , beyond iordan , where iohn did baptise . the next day iohn seeth iesus c●mming to him , and sayth behold the lambe of god , which taketh away the sinne of the world . this is he of whom i sayd , after me cōmeth a man that is preferred before me , for he was before me , and i knew him not but bec●us● he should be declared to israel , therefore am i come baptizing with water . so iohn bare record saying , i sawe the spirit come downe from heauen , l●k● a doue , & abiding upon him and i knewe him not , but he that sent me to baptise with water , he sayd unto me , upon whom thou shalt see the spirit come downe , and stay still upon him , that is he which baptiseth with the holy ghost . and i sawe and bare record , that this is the sonne of god. according as it is , in the other three euangelists more at large expressed , how that iesus when he was baptised came strait out of the water , and loe the heauens were opened unto him . and iohn sawe the spirit of god discending l●ke a doue and lighting upon him . and loe a voyce came from heaven saying , this is my beloved sonne in whom i am well pleased . the next d●y iohn stood againe , and two of his disciples , and he beheld iesus w●lking by and sayd : behold the lambe of god , and the two disciples heard him speak and followed iesus . all this was done at bethabara , beyond iordan in the sight and hearing of a number of people there present , as three of our euangelists doe report , which they would never haue presumed to haue done , had not the matter beene most evident , and without all compasse of denyall or contradiction . and truely no one thing in all this storie of iesus life , doth more establish the certaintie of his being the true messiah , then that iohn the baptist , whose wisedome , learning , vertue and rare sanctitie is confess●d , and recorded by the writings of all our adversaries , should refuse the honour of the messiah offered unto himself , and lay it upon iesus , and also should direct those disciples , that depended upon him , to the onely following and imbracing of iesus doctrine , which is most evidently proved , that he did for that somany followers and disciples as himselfe had , not one appeared ever after , that was not a christian. these circūstances i say of the birth & cōming of the messiah into this world so lōg before foretold by the prophets & fulfilled so exactly in the person of our blessed lord & saviour wel considered ; i may at length conclude , heaven and earth concurring , men and angels with all other creatures applauding therevnto , yea & god himselfe from heaven pronouncing it , this is my beloved sonne in whome i am well pleased . that therefore as sure as god is god and cannot lye nor give testimony to any vntruth , so sure is iesus christ the sonne of god , the true messiah and saviour of the worlde , no other to be expected . his preaching or doctrine . thus having evicted by the birth of our lord and saviour iesus christ together with the circumstances both before and after , that he was by birthright the onely legitimate ( as i may say ) and true borne messiah , all others that were before him , or since have sprunge vp or shall doe hereafter to the worlds end , but bastards , and vsurpers , yea theeves , and robbers , and that in the highest degree of theeverie that may be , even robbing god of his honor , which he wil not impart to any other : it remaineth yet furthere to demonstrate the same by his life , death , resurrection , ascention , with all other accidents , and circumstances accordingly to be observed , which may make this mistery more & more manifest , or rather palpable , as the apostle witnesseth saying , that which was from the beginning , which we have heard , which we have seene , with these our eies , which we have look●d vpon , and these hands of ours have handled &c. that i say which we have seene and heard declare we vnto you : what can be more palpable ? after his baptisme he began to preach ( hauing before gotten his living ( as most conjecture ) with his owne hands , and eaten his bread with the sweat of his browes , to shew himselfe true man , and that he was made a curse for vs , ( as it is written , in the sweat of thy browes sh●lt thou eate thy bread ) & what was his doctrine ▪ of this world , or worldly delights , of pleasure , or profite , no , no , quite contrarie to the humours of this wicked world , and to the corruptions of flesh and blood , which procured him the more hatred ( as in all the foure euangelists , mathewe , marke , luke , and iohn , who recorded both his sayings and doings may appeare : ) wholly tending to the sinceare service of god in spirit and truth , to the exaltation of gods glorie , the beating downe of mans pride , by discovering his miserie , to the contempt of this wicked world and vaine pompe thereof , to the mortifiation of all sinnes in vs , patience , peace of conscience &c. in a word all directed to the manifestation of his fathers will and amendment of mans life : tending whollie to this one ground or principle thou shalt loue the lord thy god with all thy soule which is the first and great cōmandement and thy neighbour as thy selfe , on which two hangeth the whole law and the prophet . the maner of his doctrine was simple plaine and easie , altogither according to the evidence of the spirit , not in the enticing words of mans wisdome like the heathen orators & philosophers , nor like the scribes & pharisees , but with power and authoritie , without eyther feare or flatterie of any mans person , rebuking all mens sinnes even to their faces , which ( i say ) procured him such a generall hatred . it tooke away no one spirituall point of moses law ( but the ceremoniall onely and provinciall , which by the comming of the messiah was to be taken away ) yea rather revived , interpreted and made perfect the same , corrupted much by the iewes false interpretations and glosses . that ( as they taught ) commaunding external observance onely , this adding internall obedience also . for whereas that enjoyned ( according to the letter , and as they interpreted ) to loue our neighbours and friends , and no further : this adjoyneth love also your enemi●s , blesse them that curse you math. 5.43 . where that prohibited actually to commit adulterie , & no more ( as they imagined ) this forbiddeth the adulterie of the eye and of the verie hart . and so of all the rest of the decalogue our saviours doctrine is nothing else but a most exact and sincere exposition , according to the true intent of the law-giver god the father . therefore i conclude this doctrine so quite contrarie to the grosse humours of this wicked world , and so repugnant to fl●sh & blood , so wholly devoted to gods glorie and the sincere observation of his law is the doctrine proper to the messiah , which the prophets of god foretold should be delivered by him ( at his comming ) into ●he world . his life and conversation . for his life and conversation , ( the expresse image of his do●trine ) it was staineles , and without reproof , even by the testitestimonie of his very enimi●s : acknowledged also by the divills themselves . a man of such gravitie as never in his lyfe he was noted to laugh , but often to weepe : of such humilitie as being the sonne of god , yet scarce took vpon him the dignitie of a servant , of so mild and sweet a nature as all the injuries of his enimies never wr●st●d from him an an●rie worde , but on the contrarie prayers and teares in theire behalfs . in prayer often : the day he spent in the temple , and elsewhere , preaching to the broken harted , doing good to al mē , healing all maner of diseases as the prophets foretolde the messiah should doe : the night on mount olivet & other places in praier . in fastings often fortie daies & fortie nights togither : that the iewes might knowe he was more then a man. finally he was such a one as was described by god in isay so many ages before he was borne . behold my servant &c. he shall not crie . a bruised reed he shall not break . as also in zacharie behold thy king commeth vnto thee , he is iust & having salvatiō , lowly , &c. such a one isay was our saviour as touching his integrity , sanctity , pietie , humilitie & all other vertues even by the testimonie of his greatest enemies , porphyry and others ; yea of the divils themselves . ergo. his myracles . for his myracles which he wrought for the confirmation of his doctrine , & approbation of his person , as sent from good the iewes themselves doe graunt , and record the same in divers places of their thalmud : yea they make mention of many wonderfull thinges ●hat iesus did , which are not written by our evangelists . so doth mahomet in his alcoran : affirming him to have beene a great prophet , and to have wrought his myracles by the onely power and spirit of god. and they weresuch as first were foretold by the prophets , that the messiah should worke , as namely ; to give sight to the blinde to open the eares of the deafe to make the lame to leape , the dumme to sp●●ke , &c secondly such as were altogether unpossible for any mortall man to effect , but by the meer power and finger of god , as the raysing of the dead to life againe , as he did lazarus , after he had lyen foure dayes stincking in the grave . iairus his daughter ; a cheif ruler of the synagogue . the widowes sonne before the gates of the city nain in the presence of a multitude of people there assembled to the funerall . with many other straunge myracles recorded by such faithful witnesses ( the evangelists i mean ) foure in number * though two or three had been sufficient in lawe , who afterwardes sealed the truth thereof euen with their dearest blood , as did infinite others after them . neyther could the iewes of those times , compassed about with such a clowd of witnesses ever deny the truth thereof : the parties themselves then living , and conversing amongst them , upon whom they were wrought . they had no other evasion but this , to say ( and that most blasphemoussie , contrary to their owne knowledge and conscience : and therefore our saviour layeth it to their charge as that fearefull sin against the holy ghost not to be praied for ) that he wrought these his miracles by the help of beelzebub the prince of divils . wheras it is most apparant , the divill himselfe had never that power giuen him to rayse one from the dead : and though he had , yet would he sooner by his good will , take away both lyfe and breath from all men at once ( if it were possible ) wishing all men in the world had but one head or neck , like that cruell tyrant in rome rather than give life to any one , for he is a murtherer frō the beginning . and yet the iewes themselves in their thalmud doe acknowledge that the messiah at his coming , shal be most wonderfull in working myracles . and in their publick commentary vpon ecclesiastes they haue these words : all the former miracles of the prophets or saincts , shall be nothing to the myracles of the messiah when he cōmeth . but such were the myracles of our saviour , the whole multitude applauding hereunto : the like was never seen in israel , he hath done all things well ; never man spake like this man. seing also it is impossible , yea blasphemie to think that god should give testimonie , to any untruth , it must needs followe that all was true which iesus affirmed , & therfore seing he affirmed himself to be the sone of god , and the messiah , it must needs followe ( i say ) by these his miracles , that he was so in deed , according to that speech of his to the iewes : " the wo●kes that i doe in my fathers name they beare witnesse of me . and againe , * if i doe not the workes of my father beleeve me not , but if i doe them though ye beleeve not me yet beleeve my works . as also that answer of his to iohns disciples sent to inquire of him as touching that mysterie of the messiah , art thou he that shall come &c. iesus answered , goe and tell iohn what things ye have seen and heard , the blinde see , the halt goe , the leapers are cleansed , the deafe heare , and the dead rise againe &c. the calling of his apostles . herevnto ( as an appendix to his myracles ) i may well annexe the calling of his apostles , disciples and followers , whereof iosephus maketh mention as of a great myracle , who being of divers callings states and conditions in the world , yet all on , the sodaine vpon his call lefte both father , mother , wife , children , & other temporall respects and followed him , who had nothing to give or promise them in this world but crosses and afflictions : he that will be my disciple let him take vp his crosse and followe me . a man that never spake them faire but ever cossed them in theyr humors savouring of flesh & blood : get thee behinde me sathan , thou art an offence vnto me . his doctrine ever harshe hard and repugnant to flesh and blood : this is a hard saying , who can heare it . a man in disgrace with the higher powers , the rulers , high priests , scribes & pharisees , doe any of the rulers or of the pharisees beleeue in him ? a man that had neyther friends in the world to beare him out , nor a house to put his head in , the foxes haue holes , and the soules of the heauen , they haue nests , but the sonne of man hath not whereon to rest his head . and yet notwithstanding , all this that worldly men and women and some also notorious sinners , and loose livers before , should leaue all their worldly hopes , ease , profit , pleasure ( and their sweet sinnes too ) to follow such a man , with so great inconveniences , losses daungers and disgraces ( as they did ) and should continue with him in all his afflictions , temptations , and persecutions , and be content to dye , and loose their liues , rather then forsake him or abandon his service , this ( isay ) is such a myracle , as never in the world fell out the like , and must needs be graunted by the enemie , to be supernaturall . we reade of an emperour , that taking in hand to conquer the world made this proclamation for winning men unto his partie : whosoever will come and be my servant , if he be a foot man. i will make him a horseman , if he be a horseman , i will make him ride with coaches , if he be a farmer i will make him a gentleman , if he possesse a cottage i will giue him a village , if he haue a village , i will giue him a citie , if he be lord of a citie i will make him prince of a region or countrie : and as for gold , i will poure it forth unto them by heapes , and waight , and not by number . this was the proclamation of cyrus the great king of persia to his followers , verie glorious ( as we see ) in pompe of words , and to the eye of flesh and blood . let us now compare herewith the proclamation of our cyrus , iesus christ , to his disciples and followers : the entrance and preface whereof was this , repent , &c. and then it followeth ( in stedd of whosoever will come and be my servant , if he be a footman , i will make him a horseman : ) if any man will followe me ( sayth christ ) let him forsake hims●lf , and take up his crosse and followe me , not on horseback ( as the pope doth , with all his proud cardinals , and bishops in his pontificalibus : i haue seene servants on horses , and princes walking as servants on the ground : so did an emperor bare footed to his holynes , but what would salomon haue sayd , if he had seene a prince hold his stirrope ? and yet ( forsooth ) will this proude prelate be servus servorum , a follower of christ , and peters successor . ) in steede of possessing lands and lordships , gold and treasures , he sayth , possesse not gold nor silver , nor money in your purses , nor a scrip for the journey , neyther two coats , neyther shoes , nor so much as a staffe in your hands . in steede of these preferments and pleasures of the world ( sayth christ ) contrarie to cyrus : in this world ye shall haue affliction , yea which is more , ye shal be delivered up to the counsels , and to the synagoues , ye shal be beaten , and brought before rulers & kings , for my sake , ye shal be hated of all men , for my names sake , ye shal be betrayed also of your parents , bretheren , kinsmen and friends . and ( which is most of all ) ye shal be put to death , for who●oever will saue his life shall loose it . finally , if any man come to me , and hate not his father and mother , and wife and children , and bretheren and sisters , yea & his owne life also , he cannot be my disciple . and whosoever beareth not his crosse and commeth after me , he cannot be my disciple . for which of you mynding to buyld a tower sitteth not downe before , and counteth the cost , &c. so likewise , whosoever he be of you that forsaketh not all that he hath he cannot be my disciple . this was the proclamation and edict of christ to his followers . this was the entertaynement proposed by iesus , to such as would come and serue under his colours , with expresse protestation , that himself was sent into the world , not to bring peace , rest , and ease to flesh and blood , but rather to be the cause of sworde , fire and tribulation . thinke not that i am come to send peace into the earth , i came not to send peace , but the sword . and yet with these cold offers presented to the world , first by himself to his apostles and disciples wonne thereby to follow him , euen upon the first call , they left all and followed him , and by them to all others afterwards : isay , by this doctrine so crosse and opposite to mans nature , inclination , and sensuall appetite , he gayned moe harts unto him , within the space of fortie yeeres , then ever did monarch in the world possesse loving subjects , by whatsoever temporall alurements , they did or might propose : which argueth the omnipotent , puisance of him , that contrarie to mans reason in so shorte a tyme could bringe to passe so miraculous a conquest , were there no other argument in the world , of the truth of christian religion , this were sufficient . his death and passion . for his death and passion , with all the disgrace dispite and indignities were done unto him by the iewes , it was also foretold by the prophets , and so expounded by their owne rabbins , as also by our sauiour himself : behold we goe up to ierusalem , and all things shall be fulfilled to the sonne of man , that are written by the prophets , &c. he made his entrance into the citie upon an a●●e , in all humilitie , as was prophecied the messiah should doe . rejoyce greatly , o daughter zion , shoute for joye , &c. fulfilled euen at the same tyme , when the people spread their garments in the way , cutte downe branches from the trees , and strowed them in the way , crying hosanna to the sonne of david , &c. he was betrayed by his owne disciple , as david in divers places had foretold , under a type of those his secret enemies , in the dayes of saul , as also himself prophecied before hand , saying , he that dippeth his hand with me in the dish , he shall betraye me . being apprehended , he was most barbarously entreated by the iewes , according to that of isay , i gaue my back to the smyters , & my checkes to the nippers , i hidde not my face from shame and spi●ting . after all this inhumane dealing , he was nayled to the crosse , hand and foote , according to that of david : they pearced my hands and my feete , i may tell all my bones , they beheld , and looked upon me , they parted my garments among them , and cast his upon my vesture . and in another place , they gaue me gal in my meate , and in my thirst they gaue me vineger to drinke . he was crucified betweene two malefactors or evildoers , one on the right hand the other on the left , according to that of isay , he was counted with the transgressors , yea barabas a murtherer in the esteeme of the ie●es preferred before iesus , and quitte by a common cons●nt , and crye aw●y with him , & deliver unto us barabas ; crucifie him crucifie him . he prayed for his enemies and persecutors , father forgiue them for they knowe not what they doe : according to that of isay , he bare the sinne of many , and prayed for the trespassers . not a bone of him was broken , according to that law of the passeover , a liuely type thereof . to conclude , that christ should dye for the sinnes of the world , it was a received opinion of the iewes , in all ages , both prefigured and fore●old throughout all the scripture , prefigured by the sacrifice of isaack , the lifting up of the brasen serpent , and by all other sacrifices in the law. foretold not onely by the scriptures before mentioned , but also by daniel , in most plaine tearmes , after threescore and two weeks shall the messiah be slayne , &c. acknowledged also by cayphas himself , highpriest euen the selfe same yeere that christ ●uffered , his words are these to the pharisees , taxing their great blindnes in this point , and in them the whole nation of the iewes to this day , ye perceiue nothing at all , noryet doe you consider , that it is expedient for us , that one man dye for the people , and that the whole nation perish not , &c. but he that will read the whole storie of christ crucified , with the particulars described many hundreth yeeres before the same fell out , let him turne to isay , and acknowledge him foran euangelist , who to signifie the straungnes of the case , beginneth first with a preface , who will beleeue our report , &c. all which narration rabbi ionathan , the author of the chaldie paraphrase applyeth to the murther of the messiah by the iewes , whereunto agree rabbi simeon , rabbi hadersan , and others : proving further out of dan. 9. ver . 27. that after the messiah shall haue proached half seauen yeeres , he shall be slayne : which disagreeth litle or nothing frō the account of us christians . also in their talmud it is set●e downe for a principle , and the sentence pronounced before hand peremptorily & in playne termes , that the messiah at his comming shall be put to death . so then i may conclude upon all these particulars of christ his death & passion , foretold by the prophets , prefigured in the ●awe , and so oxpounded and acknowledged by the iewes themselues ( the auncient rabbins before mentioned ) and finally , so exactly fulfilled in our lord and saviour ( as by the quotations in the margent may appeare ) together with the milde maner of his death , praying for his enemies , father forgiue them . and meekely recommending his soule into the hands of god , father , into thy hands i commend my spirit : with other straunge accidents and circumstances : that miraculous eclipse of the sunne , at that verie instant , from the sixt to the ninth houre there was darknes over all the land , the vaile of the temple rent in twaine , from the toppe to the bottome , and the earth did quake , and the stones were cloven , and the graues did open themselues , and manie bodies of the saincts which slept , arose , &c. isay , upon all these particularities and circumstances , i hope , i may conclude ( as it is in that place ) with the centurion , and those that were with him watching iesus , who when they sawe the earthquake , and the things that were done , they feared greatly , saaying , truly it is was the sonne of god. and all the people that came together to that sight , beholding the things which were done , smote their brests and returned . so may i conclude , truly this was the sonne of god , truly this is the messiah , and let all the people of the iewes come together againe to this sight and behold him , whom they haue pierced , and smite their brests , prick●d in their hearts like those iewes in the acts , and crye out men and bretheren , what shall we doe ? and returne to the lord , and be baptised everie one in the name of iesus christ , for the remission of sinnes , which god grant . and the lord powre upon them the spirit of grace , and of compassion , that in soul & spirit they may look upon him , whom they haue pierced , and lament for him ( as it is in the prophet ) everie tribe and familie apart . his resurrection . for his resurrection it was also foretold by the prophets , and prefigured in ionas . david sayth in the person of the messiah of whom he prophecied in divers places , and was a type , i haue set the lord alwaies before me , &c. wherefore myne heart is gladde and my tongue rejoyceth , my flesh also doth rest in hope , for thou wilt not leaue my soule in the graue , nor suffer thyne holy one to see corruption . also hosea sayth , after two dayes will he rev●ke us , and in the third day he will rayse us up . vs in the plurall number , poynting ( as it should seeme ) both at the resurrection of our saviour the third day , as also the raysing of a number of the saincts together with him , at the same tyme , prefigured in ionas , together vvith the tyme of his abode in the sepulchre , & foreshevved many tymes by our saviour himself to his disciples , such and such things shall be donne to the sonne of man , he shall be apprehended , evill intreated , mocked , scourged , put to death , but the third day he shall rise againe . also to the ievves demanding a signe , he ansvvered , destroy this temple , and in three dayes i will rayse it up againe . and at another tyme , an evill and adulterous generation se●keth a signe , but no signe shall be giuen them , saue the signe of the prophet ionas , for as ionas was three dayes and three nights in the whales b●ll●e , so shall the sonne of man be three dayes and three nights in the heart of the earth . which prophecie of his they full vvell remembring , and fearing the event , immediatly upon his burial they vvent to pila● , saying , sir we remember that deceiver sayd , while he was living , within three dayes i will rise againe , commaund therefore the sepulchre to be made sure , till the third day , least his disciples steale him away by night , & say unto the people , he is risen from the dead , & so the last error be worse then the first . all which was done , according to their desire , a strong watch appointed , the sepulchre sealed up , all things made so sure by the iewes as might be : for they had gotten from pilate a speciall commission for that purpose , to whom he was as forward to grant it , as they to aske it , and that in as large and ample maner as themselues knewe or could devise . all which , notwithstanding after a most miraculous maner , the angel of the lord discending from heauen , with an earthquake , and rolling back the stone from the doore of the sepulchre , the keepers astonied and become as dead men : iesus our saviour according to the former prophecies is risen againe , and hath appeared to his apostles and disciples his faithfull witnesses , a number of them , at divers severall times , to whom he presented himself aliue ( as s. luke writeth ) by manie infallible tokens , being seene of them by the space of fortie dayes , and speaking of those things , which apperteyne to the kingdome of god : how soever the iewes suborned the soldiours , giving them largely to say , his disciples came by night and stole him away , while they slept , which saying is noysed among the iewes to this day . how probably ( the former circumstances considered ) let the world judge . therefore i will conclude this point also , with that of paul , touching the resurrection of our lord and saviour , he hath declared himself mightily to be the sonne of god , by the resurrection from the dead , and consequently , that messiah promised before by the prophets in the holy scriptures , as the same apostle urgeth . his ascention . for his ascention , it was also foretold by the prophets , and necessarily followeth upon his resurrection to be believed : to wit , that having finished the worke of our redemption here on earth , he ascended up into heauen , and there sitteth at the right hand of god. david sayth , thou art gone up on high thou hast ledde captivitie captiue , and received gifts for men , &c. and in another place , the lord said to my lord , sitte thou at my right hand , &c. which is the place alledged by our saviour , wherewith he put the iewes to silence , both as touching the dietie and the humanitie of the messiah , for sayth he , if david call him lord , how is he then his sonne , where we may see david acknowledgeth him his lord , and consequently his god , euen the sonne of god , sitting at the right hand of god ( for the present , as touching his divinitie ) afterwards to be accomplished also in his humanitie , which david believed as verely should come to passe , and forsawe by the eye of fayth , as did thomas , when it was come to passe , putting his hand into his side and crying , my lord & my god : so sayth david here , my lord : the lord sayd unto my lord , &c. i say , this article of our fayth as touching his ascention , it followeth necessarily to be concluded upon his resurrection , it needeth no other proof . for that whosoever seeth and acknowledgeth , that iesus being dead could raise himself to life againe , will easily belieue also , that he was able to ascend up to heauen at his pleasure . and hereof we haue also all his apostles and disciples for witnesses , eye-witnesses , in whose presence and sight he ascended , as it is in that place , they looked stedfastly towards heauen as he went. and in witnesse thereof gaue up their liues , and sealed the same with their blood . therefore i conclude vpon all these premises so necessarily following and depending one apon an other : to witt his birth , life , doctrin , actions , death , resurrection , and ascention : seing nothing hath happened in the same which was not foretold by the prophets of god , nor any thing foretold by the same prophets concerning the messiah , which was not fulfilled most exactly in the person of our saviour : we may most certainly assure our selves that as god is truth , and therefore can neither foretell an vntruth , nor yeeld testimonie to the same : so it can not be but that these things which have beene shewed to be so manifestly foreprophecied , and so evidently accomplished in the person of this our blessed lord and saviour : must needs ( i say ) assure vs christians that he was indeed the true messiah : & quite confound the iewes in theire vaine imagination , and expectation of another . the sending of the holy ghost : with the first plantation & wonderfull increase of the church . now for those things that followed after his ascention as argumēts & effects of his divine power : they were also foretold by the prophets , to wit , the sending of the holy ghost that comforter from on high with the sodayne , strange and myraculous increase of his church , throughout the world even against all worldly power and policie , by the onely power and ministerie of his worde confirmed with signes and wonders that followed , wrought by his apostles , disciples , and other his faithfull servants , and witnesses in the primitive church : then the which there can be no greater argument in the world of the truth of christian religion , if we consider how all other religions in the world have growne and been maynteined by force of armes , fyre and sword , this onely by the preaching of christ crucified , in all na●ions hath increased & multiplyed & shall doe more & more to the end of the world , this must increase all others decrease , how so ever the turks have possessed the greatest part of the world at this day , yet our saviours prophecie in the end shal be found true : this gospel of the kingdō shal be preached throughout the whol world for a witnesunto al natiōs now for the first increase of it how smal a number were there gathered together after the ascention at ierusalem from whēce they were to march ( even the twelue apostles no great armie godwat ) to cōquer the world as it is in that place , the law shall goe forth frō ziō & the word of god frō ierusalē . there was the rendevous , there they staid there they rested there they cōtinued in prayer and fasting till such time as christ af●er his ascension according to his promise sent them the comforter even the holy ghost , induing them with power frō on high & arming thē at all points for so great a work . when and where being gathered togither all with one accord in one place sodenly there came a sound from heaven as of a mighty wind and filled all the house where they sate . and there appeared unto them cloven tongues like fyre , and it sate upon each of them and they were all filled with the holy ghost , and began to speak with other tongues as there is mentioned . and with these fiery cloven tongues these 12. silly soules without any other meanes , men , money or munitiō in a very short time conquered a great part of the world . in so much that at one sermon of s. peter at the same time there were added to the church three thowsand soules . and so multiplied successively from time to time , and from place to place , spreading it selfe from one country to another , and from one nation to an other and so at length into all nations ; there is neyther speach nor language where their voice is not heard , their line is gone forth through all the earth and their words into the ends of the world , as we see it is come to passe this day . of which cōming of the holy ghost in the time of the messiah ioel prophesied saying . and it shal be in the last dayes that i wil power out my spirit vpon all flesh &c. and on my servants and on my , handmaids . i will powre out my spirit &c. it filled all the howse where they sate , & it sate upon each of them and they were all filled with the holy ghost . here is a deluge of gods grace powred upon the world immediately upon the ascension of our lord and saviour . first vpon his apostles and disciples of those times in greater measure as the first fruites of his spirit by the which they wrought miracles , spake all manner of languages , healed all maner of diseases , cast out divils , raysed the dead , and lastly sealed the same with their blood . poore fishermen and such like , of no reputation in the world , without learning , without credite , without meanes ( as before ) yet by this meanes conquered the world to the subjection of their maister christ ; that stone cast aside of the builders but now become the heade stone of the corner : this is the lordes doing , and it is marvelous in our eyes . the sinceritie of the evangelistes . now for the evangelists , or writers of the gospell , that is to say the registers of his birth , life , doctrine , and death : it is to be noted , that our saviour being god , tooke a different way from the custome of man , in delivering vnto us his lawes , & precepts . for that men who have been lawmakers vnto the world , knew no surer way of publishing their lawes , and procuring authoritie to the same , than to write them with their owns handes , and in their life time to establish their promulgation . so lycurgus , solon , and others among the grecians , numa to the romans , mahomet to the sarasins . but iesus , to shew this divine power in directing the pen , and stile of his evangelists ; would not leave any thing written by himselfe , but passed from this world in simplicity and silence : without any further shewe , or ostentation of his owne doings . meaning notwithstanding afterwards , to his glorie , and the aedification of his church here on earth , by foure irrefragable witnesses or remembrancers , ( the four evāgelists ) every word should be established & recorded . as may appear by that place where he saith : these things have i spoken vnto you being present with you , but the comforter which is the holy ghost ▪ whom the father wil send in my name he shal bring all things to your remembrance which i haue told you . wherevpon i inferre , that the evangelists , and apostolicall writers , were all of them guided and directed , by one and the same spirit , even the spirite of god for the registring of all things eyther sayd or donne by our saviour : so farre forth as seemed best to his divine will and pleasure ▪ to be registred , and recorded , for the benefite and edification of his church . for there were many other things which iesus did ( as io. the evāgelist testifieth ) which are not written : that is to say , which the holy spirit of god thought needlesse to faith and salvation , but ( saith he ) these things are written that ye might beleeve , that iesus is the christ the sonne of god and that in beleeving ye might have life through his name . now for these evāgelists , foure in nomber ( which some have resēbled to the foure beasts in ezek : ) the first & last are apostles , that wrote as they had seen , the two middle at disciples who registred things as they had ūderstood by cōferēce with the apostles . the first gospel was written by an apostle to give light , to the rest : and the last also by an apostle , to give authoritie and confirmation to the former . the first was written in the hebrew tongue : for that all those myracles which iesus wrought were doone in that countrie ( he was not sent but to the lost sheep of the house of israel ) to the end that eyther the whole nation might beleeve them or the obstinate impugne them : which yet never any of theire rabbines tooke in hand to doe . the other three were written in the most famous and popular language of all nations at that time , to wit , the greek tōgue . they wrote their stories in divers countries , farre distant one from another , and yet agreed they all most exactly in one and the same narration ( as is to be seene ) though diversly related , yet in truth and substance all one : one sometymes supplying vvhat another hath not , according to the discretion of one and the same spirit , vvherevvith they vvere all guyded and directed , like those four beasts in ezech. 1.12 : everie one went streight forward ▪ whither their spirit ledde them , they returned not . they vvrote in divers times , one after another : and yet the later did neyther correct nor reprehend any thing in the former , as heathen vvriters use to doe . they published their vvritings vvhen infinite vvere aliue that knevve the facts , and of them no small number , vvho desired by all meanes to impugne them . they set dovvne in most of their narrations , the tyme , the daye , the hour , the place , the village , the house , the persons vvith all other circumstances , vvhich the moe they are in number , the more easie to be refuted , if they were not true . neyther did they write of things donne in farre countries or places remote , but in the same countrie where they were borne , in townes and cities that were publiquely knowne , in ierusalem it self , in bethania , and bethsaida , villages hard by ierusalem , in the suburbs and hills about the citie , in such a street , at such a gate , in such a porch of the temple , at such a fishpoole , publique places , familiarly knowne to everie one , for these things were not done in a corner ( as sayth the apostle . ) all which circumstances duly considered , ( never yet impugned ) me thinks should perswade any man of reason , to become a christian : as agrippa in that verie place acknowledgeth to paul , saying , almost thou perswadest me to become a christian. they published their writings in their life time . they altered not their writings af●erwards as other authors are wont in their latter editions , nor ever corrected they one jote of that which they had first s●t downe . and ( that which never happened in any other writings in the world besides , nor ever monarch was able to bring to passe for credite of his edicts ) they gaue their liues for defence and justifying of that which they had written . their maner of writing is sincere & simple , as becommeth so divine a historie : without all art or rhethoricall amplifications , as historians use . they flatter none , no not iesus himself , whom they most adore , nor in confessing him to be their god , doe they conceale his infirmities of flesh , in that he was man : as his hunger and thirst , his being werie , how he wept , his passions of feare , and the like . nay , these evangelists were so sincere and religious in their narrations , as they noted especially the imperfections of themselues , and of such others , as they principally respected . mathew nameth himself , mathew the publican . mark , peters disciple , recordeth how s. peter thrise denyed his lord and master , and so of the rest . these mens writings were published for canonicall , and received for undoubted truth by all that lived in the verie same age , and were privie to everie particular circumstance therein conteyned . they were copied abroad into infinite mens hands , and so conserved with all care and reverence , as holy and divine scripture . they were read in churches throughout all countries and nations , expounded preached and taught by all pastors , and commentaries made upon them by holy fathers from tyme to tyme. so that no doubt can be made at all , eyther of the authoritie of them , as originally and immediately proceeding from the holy ghost , or of the certaintie : but that we haue the verie same incorrupt , as the authors left them , for that it was impossible for any enemie to corrupt so manie copies over the world , without discoverie and resistance . and thus much for the credite and authoritie of our evangelists . the confession of martyrs . now for the martyrs ( or witnesses ) appoynted by god , for the sealing & deliverie of this doctrine of the gospel of our lord and saviour iesus christ to all the world , they were first and principally his owne apostes and disciples , now ye are witnesses of these things : who both heard his doctrine , and sawe his myracles : as s. iohn testifieth : that which wee haue heard , which we haue seene with our eyes &c. that i say , which we haue seene and heard declare we unto you . and s. peter , for we followed no deceiueable fables when we opened unto you the power and comming of our lord iesus christ , but with our eyes we sawe his majestie . this doctrine ( i say ) of the glorious gospel of our lord and saviour , whereof they were so fully perswaded , they did not onely professe it with their mouthes , yea euen before kings , and were not ashamed , as god sayth to paul , as thou hast testified of me in ierusalem , so must thou beare witnes also at rome : thou must be brought before caesar : but in witnes thereof they gaue up their liues , and by their deaths sealed and delivered to the world the truth of that which in their liues they professed , they haue sealed that god is true : these are witnesses worthy to be beleeved , these are martyres . next to these are all those holy disciples of theirs , all those holy confessors of the primitiue church put to death with most exquisite torments , under those cruell roman tyrants , during those tenne famous persecutions upon record , called the ten persecutions , catexochen , in respect of the rage , furie and crueltie thereof : and all against poore , harmeles , and innocent christians , dayly to●ne in pieces , & butchered by those wolues , as sheep appointed for the slaughter : ( whereof our saviour long before had forewarned his disciples : behold i s●nd you as lambes among wolues , &c. persecuted , euen to the death , for the word of god , and for the testimonie which they m●inteined . in vvhich extreame & most incredible sufferings of christians three points are vvorthie of great consideration . the first , vvhat infinite multitudes of all estates , conditions , sexes , qualities and age did suffer dayly for testimonie of this truth . the second , what intollerable and unaccustumed torments , not heard of in the world before , were devised by tyrants for afflicting this kind of people . thirdly , and lastly , what invincible courage and unspeakable alacritie these christians shewed in bearing out these afflictions and torments , which the enemies themselues could not attribute , but to some divine powre and supernaturall assistance . the subjection of spirits . another consideration followeth of his divine powre & omnipotencie , declared and exercised upon the spirits infernall , which in those dayes spake in the oracles , and till that time had possessed and deluded all nations . heare the complaint of one of them : hei mihi , congemiscite , hei mihi , hei mihi , oraculorum defecit me claritas . woe unto me , lament ye with me , woe , woe to me , for that the honour of oracles hath now forsaken me . which woefull complaint is nothing els but a plaine confession , that iesus was he of whom a prophet sayd divers ages before , he shall consume all the gods of the earth , and everie man shall worship him from his place , euen all the yles of the heathen . this confessed also the wicked spirits themselues , when at christs appearing in iewrie they came and did their homage to him , and besought him not to afflict or torment them before the time , nor command them presently to returne to hell : but rather to permit them some litle time of entertainement in the sea , or mountaines , or among heards of swine , or the like , which conf●ssion they made openly before all men , and declared the same afterwards by their deeds . for presently upon christ his death , & upon the preaching of his name & gospel throughout the world , the oracle in all places ceased , whereof the poets themselues beare witnes : cessant oracula delphis . whereupon plutarch , that lived within one hundreth yeeres after christ made a speciall treatise to sifte out the causes , why the oracles of the gods ( as they deemed them ) were ceased in his time . and after much turning and winding manie waies , at length resolved upon two principall points , or causes thereof . the first , for that in his tyme there was more store of wisemen then before , whose answers might stand in steede of oracles : and the other , for that perhaps the spirits accustumed to yeelde oracles , were by length of tyme growen old and dead . both which reasons , in the common-sence of all men must needs be false : & by plutarch himself cannot stand with probabilitie . for first in his books , which he wrote of the liues of auncient famous men , he confesseth , that in such kind of wisdome as he most esteemed , they had not their equals among their posteritie . secondly , in his treatise of phylosophie he passeth it for a ground , that spirits can not dye or waxe old . and therefore of necessitie there must be some other cause yeelded of the ceasing of these oracles : which can not be but the presence , and commandement of some higher power : according to that saying of s. iohn : for to this end and purpose appeared the sonne of god , to wit , that he might destroy the works of the divel . neyther did iesus this alone in his owne person , but gaue also powre and authoritie to his disciples , and followers , to doe the like : according to that their commission in the gospel : then called he the twelue disciples together , and gaue them powre and authoritie over all divils , &c. and not only to these twelue did he giue this absolute powre and authoritie over uncleane spirits , but to the rest likewise : as may appeare in the next chapter following , upon the returne of their commission : and the seauentie returned with joy saying : lord euen the divils are subdued to us through thy name . and he sayd unto them , i sawe sathan like lightning fall downe from heaven : and so renueth their commission , saying behold i giue unto you powre to tread on serpents & scorpions , and over all the power of the enemie : ( that is to say , the divil ) neverthelesse ( sayth he ) in this rejoyce not , that the spirits are subdued unto you , but rather rejoyce because your names are are written in heauen . and this authoritie over the spirits infernall given by iesus to his disciples in the primitive church , extended it selfe so far , that not onely theire words and commaundements , but even theire ver●e presence , did shut the mouthes and drive into feare , the miserable spirits : as both lactantius , and others doe witnesse , whence it proceeded , that in all sacrifices , conjurations , and other mysteries of the gentiles , there was brought in that phraise , recorded by scoffing lucian , exeant christia●i , let christians depart , for that while they were present nothing could be well accomplished . and that professed enemie of christianitie porphyrie who of all other most earnestly endeavoured to empugne vs christians , & to hold vp the honour of his enfeebled idols , yet discoursing of the great plague that reigned most furiously in the citie of messina in cicilie , where he dwelt , yeeldeth this reason , why aesculapius the god of physick ( much adored in that place was not able to help them in that extremitie . it is no merveile ( saith he ) if this citie so many yeares be vexed with the plague , seeing that both aesculapius , and all other gods , be now departed from it , by the comming of christians : for since that men have begun to worship this iesus , we could never obtaine any prophet by our gods. thus much cōfessed this patrone of paganisme , concerning the mayme that his gods had received , by the power and comming of our lord iesus christ , which albeit he spake with a malicious minde to bring christians in hatred , yet is the confession notable , & confirmeth that storie , which plutarch in his forenamed book doth report : that in the latter yeares of the reigne of the emperour tiberius , a strange voice , and exceeding horrible clamor , with hideous , cries , skryches , and howlings , were heard by many , in the graecian sea : complayning ; that the great god pan was now departed . and this af●irmeth plutarch ( that was a gentile ) to have been alleadged and approved , before the emperour tyberius , who merveyled greatly thereat , and could not by all his diviners , and southsayers , whom he called to that consultation , gather out any reasonable meaning of this wōderfull accident . but we christians , comparing the time wherein it happened , vnto the time of christ his death and passion , and finding the same fully to agree : we may more then pabablie perswade our selves , that by the death of their great god pan ( which signifieth all , was imported , the vtter overthrow of all wicked spirits , and idols vpon earth : according to that vision of our lord & saviour before mentioned , i saw sathan like lightning fall down frō heaven &c. & againe in an other place , now is the judgment of this wo●ld , now shall the prince of this world be cast out ( even this great god pan ) who in an other place is called the god of this world : the prince that ruleth in the ayre , & therefore may well be said by our saviour to fal down frō heavē , being before time worshiped in those idols oracles and heathenish prophanations , as a god in all the world , and exalted ( as it were ) into the highest heavens . but behold as dagon , that idol of the philistims , ●●ll flat on his face ( and that twice ) his head , and hands dismembred before the arke of god in ashdod : so did sathan this great god pan the god of this world , the prince of the ayre &c , ( let me give the divil his due , yea rather more then his due ) ( as doth the ho●y scripture ) so did sathan ( i say ) immediately vpon the comming of our lord and saviour iesus christ into this world , and preaching of his gospel ( the ark of his everlasting covenant ) fall flat one his face to the ground , his head and hands dismembred : according to that first promise , and covenant to our first parents , which was this : that he ( to wit , the messiah ) should breake the serpents head &c. which he hath done , not onely in his owne person , by subduing sathan with all his whole legions of divills , and power infernall trāpling them vnder his feet ; but also in his members ; to whom also he gave lyke authoritie : as before : he gave them power and authoritie over all divills : yea over all the power of the enemie , which argueth againe the power , and omnipotencie of our lord and saviour iesus christ , who not onely in his owne person here on earth , but also in his servants , disciples and followers , was able to conquer , and subdue even the devills themselves : as they themselves acknowledge : iesus i acknowledge and paul i knowe &c. and thus much of the subjection of spirits . the punishment of enemies . now resteth this his divine power and omnipotencie , yet further to be manifested by an other consideratiō of his justice , & severitie shewed from heaven upon divers his greatest enemies here on earth , after his departure out of this world . as we may read in iosephus : of herod the first , who persecuted christ , even in his cradle , and slue all those infants in and about bethlehem . and that other herod , tetrarch of gililie , who put iohn baptist to death , and scorned ies●● before his passion : himself scorned afterwards by the emperour , and disgracefully sent into exile : first to lions in france , and after that , to the most desert , and inh●bitable places in spaine : where he with herodias wandred up & downe , in extrea●e calamitie all their life time ; and finally ended their dayes , as forlorne and abandoned of all men . in which miserie also it is recorded , that the d●uncing daughter of herodias , who demaunded iohn baptists h●ad , being on a time to passe over a frosen river , suddenly the yce brake , and she in her fall , had her head cut off by the same yce , without hurting the rest of her bodie . so likewise it is recorded in the acts , of herod agrippa , who stret●hed forth his hand to vexe certaine of the church , killed iames the brother of iohn with the sword , and imprisoned peter , howe immediately thereupon ( as it is in that chapter ) going downe to cefarea , he was there in a solemne assemblie , striken frō heaven , with a most horrible disease , whereby his bodie putrified , and was eaten of wormes : as also iosephus maketh mention . pilate , that gave sentence of death against our lord and saviour ; we read , that after great disgrace received in iurie , he was sent home into italie , and there slewe himself with his owne hands . and of the very emperours themselves , who lived from tiberius ( under whom iesus suffered ) unto constantine the great , under w●om christian religion took dominion over the world ( which contayned the space of some three hundred yeares , or there abouts ) very fewe , or none , escaped the manifest scourges of gods dreadfull justice , shewed upon them at the knitting up of their dayes . whereas since the tyme of constantine , ( whiles emperours have bene christians ( as one hath observed ) fewe or no such examples can be shewed : except upon iulian the apostata , valens the arian haeretique , or some other of l●ke detestable , and notorious wickednes . and thus much of particular men chastised by iesus . but if we desire to have a fu●l examp●e of his justice upon a whole nation together let vs consid●r what befel ierusalem and the people of that place for their barbarous crueltie , practised vpon him in his death and passion . and if we beleeve i●sephus , & phylo , the iewish historiographers ; w●o lived in those times : it cā hardly be expr●ssed by the tōgue ●r pen of mā , what insufferable calamities , & miseries , were infl●cted upon that people presently after his assension . first of all by pilate their governour , under tibe●ius , and then againe by petronius , under caligula , after that by cumanus under claudius , and lastly by festus and albinus under nero. through whose cruelties that nation was inforced a● last to rebell , and take armes against the roman empire : which was the cause of their utter ruine and exterpation by titus and vespasian . at what time , besides the overthrowe of their citie , burning of their temple , and other infinite distresses : ( which iosephus an eye witnes , protesteth , that no speach or discourse humane , can declare ) the same authour likewise recordeth , xj c. m. persons to have beene slaine , and fourescore and seventene thowsand taken alive : who were either put to death afterward in publique triumphes , or sold openly for bondslaves , into all partes of the world ? and in this vniversall calamitie of the iewish nation , being the most notorious and greevous that ever happened to any people or nation eyther before or aft●r ●hem ( for the romanes never practised the like upon others ) it is singularly to be observed , that in the same time , and place , in which they put iesus to death before ; that is , in the feast of the pascha , when their whole nation was assembled at ierusalē , from all parts , provinces , and contries , they received this theire most pittifull subversion and overthrowe , & that by the hands of the romane caesar , to whom by publique crie they had appealed from iesus not long before . wee have no king but caesar. &c. yea further it is observed , that as they apprehended iesus , and made the entrance to his passion upon mount olivet , where ●e vsed much to pray , and meditate : so titus ( as iosephus writeth ) upō the same mount , planted his first siege , for their finall destruction . and as they led iesus from caiphas to pilate , afflicting him in their presence : so now were they themselves led up and down , from iohn to simon : ( two seditious captaines within the citie ) and were scourged , and tormented before the tribunall seates . againe as they had caused iesus to be scoffed , beaten , and villanously entreated by the soldiours , in pilates pallace : so were now their owne principall rulers : ( as iosephus writeth ) most scrornefully abused , beaten and crucified , & that by the soldiers . which latter point of crucifying , or villanous putting to death upon the crosse , was begun to be practised by the romanes , upon the iewish gentrie , i●mediately after christ his death , and not before . and now at this time of the warre , iosephus affirmeth , that in some one day f●ve hundreth of his nation were taken , and put to this opprobrious kind of punishmēt : in so much , ) that for the great mulltitude he saith : nec locus su●ficeret crucibus nec cruces corporibus . this dreadfull and unspeakeable miserie , fell upon the iewes , about 40. yeares after christs assention , when they had shewed themselves most obstinate , and obdurate , against his doctrine delivered unto them , not onely by himself , but also by his disciples : of which they had now slaine s. steven , and s. iames : and driven into baniment both peter , and paul , and others that had preached unto thē . this thē was the providence of god , for the punishmēt of the iews at that time . and ever after their estate declined frō worse to worse , and their miseries daily multiplied throughout the world . whereof he that will see a very lamentable narration , let him read but the last book of iosephus de bello iudaico . wherein is reported , besides other things , that after the warre was ended , and all the publique slaughter ceased : titus sent threescore thowsand , iewes as a present to his father to rome , there to be put to death in divers and sundry manners . others he applyed to be spectacl●s for pastime to the romains that were present with him . wher● of iosephus saith , that he saw with his owne eyes two thowsand & five hundred murthered and consumed in one day , by fight , and cōbate among themselves , and with wilde beasts , at the emperors appointment . others were assigned in antioch , and other great cities , to serve for faggots in their famous bonefires , at times of triumph . others were sold to be bondslaves . others condemned to dig , and hew stones for ever . and this was the end of that warr , and desolation . quis talia fandò , myrmidonum , dolopumve , aut duri miles vlyssi , temperet a lachrymis ? after th●s againe under trajane the emperour , there was so infinite numbers of iewes slaine , and made away by marcus turbo in africa , and lucius quintus in the east , as vvas vvonderfull . and in the eighteenth yeare of adrian the emperour , one iulius severus being sent to extinguish all the remnant of the ievvish generation , destroyed in a very short time ninetie & eight townes and villages within that countrie , and slue five hundred & fourescore thousand of them in one day . at which time also he beat downe the citie of ierusalem , in such sort , as he left not one stone standing upō another of their ancient buildings : but caused some part thereof to be re●dified , and inhabited onely by gentiles . he changed the name of the citie & called it aelia , after the emperors name . he droue out all the progenie and ofspring of the iewes forth of all those countries , with a perpetuall law confirmed by the emperor , that they should never returne , no nor so much as looke back from any high or eminent place , to that countrie againe . and this was donne to the iewish nation , by the roman emperors , for accomplishing that demand , which their principall elders had made not long before to pilate the roman magistrate , ( after he had washed his hands , before the multitude to cleare himself , at leastwise in outward shewe , from the blood of iesus , saying : i am innocent of the blood of this just man , looke you to it : ) then answered all the people , and sayd , ▪ his blood be upon us & upon our children : and so it came to passe accordingly , euen in that verie age . then the which what greater argument of a true prophet ? and consequently , of the deitie and omnipotencie of our lord and saviour , who from heaven was able in so short a time , and that in so full measure to revenge himself upon his enemies here on earth . yea , a whole nation together brought to finall desolation . and so much for the punishment of enemies . the fulfilling of prophecies . the last consideration followeth , and so an end : which is the fulfilling of prophecies , all those prophecies uttered by our lord and saviour , while h● was here upon earth : especially this one of the destruction and desolation of the iewish nation already declared , might suffice for all , which over and over , while he was conversant amongst them , he denounced against them , and foretold should shortly be accomplished upon them , in most fearfull maner . as namely at one tyme , after a long and vehement commination made , to the scribes and pharisees ( in which he repeateth eight severall times that dreadfull threat , woe ) he concludeth that all the righteous blood injuriously shedde from the first martyr abel , and so successiuely should be revenged verie shortly upon that generation : verely i saye unto you all these things shall come upon this generation : and in the next words threatneth that populous citie ierusalem , that it should be made utterly desolate . ierusalem , ierusalem which killest the prophets , and stonest them that are sent unto thee , how often would i haue gathered thy children together , as the henne gathereth her chickens under her wings , andye would not . ●ehold your habitation shall be left unto you desolate . and at another tyme , euen that solemne tyme of his entrie and tiding into ierusalem before his passion , it is sayd in the gospel , that , when he was come neare , he beheld the citie and wept over it , saying : o if thou haddest euen knowne , at the least in this thy day those things which belong unto thy peace , but now are they hidde from thyne eyes . then denounceth that fearfull desolation following : that not one stone should be left upon another , but all throwne downe euen to the ground . executed upon them & made good by tytus the sonne of vespatian , and finally , accomplished by iulius severus , who in the daies of adrian ( as before is rehearsed ) utterly defaced the verie ruines of that citie , in such sort , as he left not one stone standing upon another , of all their auncient buildings , but laid them euen with the ground . againe , at another time , as some spake of the tēple how it was garnished with goodly stones , and consecrate things , he sayd : are these the things you looke upon ? the dayes will come wherein a stone shall not be left up●n a stone , that shall not be throwne downe . and yet more particularly in the same chapter he foretelleth the signes , whereby his disciples should perceiue when the tyme indeede was come : when ye shall see ierusalem besieged with ●oldj●ars , then knowe yee , that her desolation is at hand . this foretold iesus of the miserie , that was to fall upon ierusalem , and upon that people ( by the romans ) when the i●wes seemed to be in most securitie , and greatest amitie with the romans : when they could awaie with no other government but that : we haue no king but caesar , he that maketh himself a king speaketh against caesar , and consequently at that tyme , they might seeme in all humane reason , to haue lesse cause then ever to misdoubt such calamities . and yet how certaine and assured foreknowledge , and as it were most sensible feeling , iesus had of these miseries , he declared by those pitifull teares he shedde upon sight and consideration of ierusalem ( as before is mentioned ) when he wept over it : as also by that tender speech he used to the women of that citie , who wept for him as he was ledde to be crucified , perswading them to weepe rather for themselues and for their children , ( in respect of the miseries to followe ) then for him . all which prophecies , and predictions of iesus , with sundrie other his speeches , foreshewing so particularly the imminent calamities of that nation , and that at such tyme , when in humane reason there could be no probabilitie thereof , when a certaine heathen chronicler , named phlegon , ( about a hundreth yeeres after christs departure ) had diligently considered , having seene the same also in his dayes most exactly fulfilled ( for he was servant to adrian the emperor , by whose command the finall subversion of that iewish nation was brought to passe ) this phlegon ( i say ) though a pagan , yet upon consideration of these events , and others that he sawe ( as the extreame persecution of christians foretold by christ , and the like , he pronounced , that never any man foretold things so certainly to come , or that so precisely were accomplished , as were the predictions and prophecies of iesus . and now albeit these praedictions and prophecies concerning the punishment and reprobation of the iewes , fulfilled so evide●tly in the sight of all the world might be a sufficient demonstration of his divine prescience and foreknowledge in things to come : yet were there also many other things besides , foreshewed by him , which fell out as exactly as these did , which by no humane reason or learning , could possibly be foreseene . as for example , the foretelling of his owne death , resurrection , and ascention , with all their severall circumstances ; the maner , time , place , and all other particulari●ies ; as precisely , as if they had been al●eadie accomplished : and that not onely to his owne disciples , but euen to the scribes & pharisees , who came of purpose to tempt him : as he that shall but examine the quotations following ( which for brevirie sake i haue but onely zyphered , and ( as it were ) pointed at in figures ) may easely perceiue . first to his disciples : matth. 16 , 21. chap. 17 , 9 , 22. chap. 20 , 17. chap. 26 , 1 , 11 , 31.45 . ioh. 13 , 33. chap. ●6 , 16. & 13 , 3. & 18 , 4. & 14 , 2 , 28. then to the scribes and pharisees : mat. 12 , 38. chap. 21 , 38. luk. 13 , 31. ioh. 2 , 18. chap. 3. 12. chap. 7 , 33. chap. 8. 21 , 28. chap. 12 , 31. also how his disciples should be scattered and forsake him : ioh. 16 , 32. of peters denyal : mat. 26 , 34. and by what maner of death he should glorifie god : ioh. 21 , 18. how iudas one of his owne disciples should betray him : ioh. 6 , 64 , 70. chap. 13 , 10 , 26. chap. 17 , 12. mat. 26 , 21 , 46. of the sending of the holy ghost : ioh. 7 , 38. chap. 14 , 16 , 26. chap. 15 , 26. chap. 16 , 7. luk. 24 , 49. of his disciples myracles , which they should work in his name : mark. 16 , 17. luk. 10 , 18. iohn . 14 , 12. the cruell persecution that should arise to the professors of his name in all places : mat. 10 , 16. chap. 24 , 9. ioh. 16.1 . the buylding of his church notwithstanding ( in despite of the divel , and all oppositions ) upon a rock , with this sure word of promise never to fayle , that the gates of hell shall not overcome it , mat. 16 , 18. and again , i am with you alwaies , euen to the end of the world mat. 28 , 20 the signes & tokens that should goe before the end of the world : as first , the false christs , and false prophets that should arise here and there with the church , yea and in the church : that abhomination of desolation spoken of by daniel the prophet , to be set in the holy place : matth. 24 , 5 , 11.15 , 23. meaning ( and so i thinke would the holy ghost haue all men to understand it , when he addeth this parenthesis ; let him that readeth consider it ) euen that arch-antichrist , now sitting in that holy place , or church ( for so it was in tymes past ) whose fayth was once so famous in all the world , rom. 1 , 8. warres and rumours of warres ; pestilence , famine , and earthquakes : mat. 24 , 6. persecution , as before : then shall they deliver you up to be afflicted , and shall k●ll you , and ye shall be hated of all nations , for my names sake , mat. 24 , 9. so were christians in the primitiue church , under the roman emperors , those cruell caesars : and so haue been of latter tymes also , under the tyrannie of this arch-antichristian caesar , that abomination of desolation , now sitting in the selfe same place : druncken with the blood of the saincts , and with the blood of the martyrs of iesus , whose destruction sleepeth not . come i will shewe thee the damnation of the great whore , &c. finally , the preaching of the gospel to all nations , mat. 24 , 14. and the uniting , and gathering together both of iew and gentile into one fold , under one shepheard ( euen that great shepheard of our soules ) that there may be one sheepfold , and one shepheard , ioh. 10 , 16. this is one of the last signes foretold by our saviour : & but in part remayneth to be accomplished : and what hindereth ? euen that abomination of desolation before spoken of , which hath been a stumbling block to all nations hetherto , both turks and iewes , for comming to christianitie : which the lord in due time will remoue . for babylon shall fall ( as it is in the revelation ) it is fallen , it is fallen , babylon that great citie . in part it is fallen alreadie : and what hindereth , but that dayly and hourely we may expect the finall desolation thereof ? dayly and hourely ( i say , for with such celeritie , & violence ( when it shall please god to put in their hearts whom it may concerne to fulfill his wil : rev. 17.17 . ) shall this sentence be executed . in one day shall her plagues come upō her , death & ●orrowe , and famine ; and she shall be burnt with fire ; &c. in one houre she shall be made desolate . rejoyce over her thou heauen , and ye holy apostles and prophets ; for god hath giuen your judgment on her . and a mightie angel tooke up a stone , like a great milstone , and cast it into the sea , saying : with such violence shall that great citie babylon be throwne downe . and here i might cast up together in like maner , ( making but one totall summe of all ) the prophecies of all those holy apostles ▪ and disciples of our lord and saviour : both as touching divers particulars whereof they prophecied in those tymes , fulfilled most exactly : as also touching the generall state of the church successiuely in all ages , euen , to the end of the world : and of the ende of the world it self . first for the particulars , i will but point at them , as before . one of those holy prophets prophecied of a generall dearth to fal● out in those tymes : which happened accordingly under cla●dius caesar , act. 11.27 . also of pauls imprisonment , act. 21 , 10. paul in his sayling towards rome , foretelleth the centurion and the rest of the tempestuous weather to ensue , act. 27.10 . of their shipwrack ; but yet with safetie of their liues ve● . 22. and precisely the place where they should be cast a shore to wit , upon a certaine iland : vers . 26. in one of his epistles he prophecieth of his owne death , 2 tim. 4.6 . so doth also peter , 2 pet. 1.14 . secondly , for the future state of the church in these last daies , with the comming of antichrist into the world , & all his damned crue , those hellish furies : see how precisely these holy apostles and prophets foretell of these times ; th●s● pers●ous times , and how liuely , they set him out in his colours , with all his additions ( as well becommeth such an infernall king ) the angel of the bottomlesse p●tte , whose name in hebrew is abaddon , in greeke apollyon : that antichrist , that man of sinne : the sonne of perdition , that wicked one , &c. with all other adjuncts , and circumstances , so liuely described , as if he had been then alreadie come ; for euen in these dai●s ( as the apostle speaketh ) did this mysterie of iniquitie beginne to worke . see then i say : 2 thes. 2. 1 tim 3. 2 tim. 4. 2 pet. 2. 1 iohn . 2 , 18. chap. 4 , 1. 2 ioh. ver . 7. yea the whole revelation is nothing els , but a continued prophecie , of all such things , as should happen to th● church militant , euen from the apostles tymes , to the ende of the world . all which prophecies we see accomplished : except b●fore excepted the finall destruction of babylon , and the calling of the iewes , whereof both our saviour himself , as also paul hath prophecied , rom. 11. both which we dayly expect : and then , ( as it is in the revelation ) come lord iesus . of which second comming , or generall doome , with the maner of it , and all other circumstances ; we haue also sundrie prophecies both of christ & his apostles , which here i will joyne in one , as proceeding all from one and the same spirit : for here all prophecies must come to a full period , nil ultra . i will onely quote them , as formerly : mat. 16 , 27. chap. 19 , 28. chap. 20 , 1. chap. 24. chap. 25. chap. 26.64 . iohn . 5 , 25. &c. 1 cor. 15. 1 thes. 4 , 14. chap. 5 , 1. iam. 5 , 8. 1 pet. 4 , 7. 2 pet. 3. iude ver . 6. & 14. rev. 21. where you shall see a new heaven and a new earth &c. new ierusalem descending from god out of heauen , prepared as a bride trimmed for her husband . thus haue i brought you at length ( as after a long and tedious passage by sea ) to see land , and as it were the sea-mark whereunto , after so many variable winds , and so often tacking to and againe , we haue directed our course , euen from the first prophecie made to adam in paradise : gen. 3 , 15. to the verie last period of all prophecies in the revelation , shutte up in the second adam , iesus christ : who is the first and the last , alpha and omega , the beginning and the ending : in whō all prophecies kisse each other , & haue their consummation . these are the words ( sayth he ) which i spake unto you while i was yet with you : that all must be fulfill●d , which are written of me in the law of moses , and in the prophets , and in the psalmes , &c. thus it is written , and thus it behoved christ to suffer , and to rise againe from the dead the third day , and that repentance & remission of sinnes should be preached in his name among all nations , beginning at ierusalem . i say from this ierusalem , which now lyeth desolate , i haue brought you to the new ierus●lem comming downe from heauen , as a bride adorned for her husband : from an earthly , to a heauenly paradise , and there i leaue you . finis . a collection demonstrative , or summe of the former proofes . the messiah must be a spirituall king , to conquer the divill , death , and sinne : both by scripture , as also by the interpretation of the ancient iewes themselves , vpon that place of genesis he shall break thine head : therefore not a temporall king as the later iewes imagine . the messiah must be king over the gentiles as well as the iewes , both by scripture , as also by theire owne writers : therefore not a tēporall king to reigne over thē onely ; much lesse to subdue the gentiles to the servitude of iurie ; as some of them imagine . the messi●h must be both god and man : the sonne of god , the word of god incarnate , the second person in trinitie ; both by the scriptures , as also by their owne writers : therefore no such earthly monarch as they exspect . the messiah at his comming ( being to be king both of iew and gentile ) must change the lawe of moses : ( to wit the ceremoniall and provinciall proper to the iewes onely ) and insteed thereof , give a generall law to both , absolute , and perfect , to serve for all persons , times , & places to indure euen to the end of the world ▪ therfore no such temporall monarchie to be expected , as they looke after . for one and the same conclusion followeth vpon all the premisses , beating vpon theire mayne ground ( to wit a temporall or earthly kingdome ) which being once shaken , the rest falleth to the ground . all prophesi●s whatsoever , with everie particular circumstance foretold by the prophets of the messiah , were both substancially , & circumstancially fulfille● in the person of our bless●d saviour : both as touching his bir●h , life , doctrine , myracles , death , resurrection , asc●ntion : and o●her effects afterwards of his divin● power : in sending of the holy ghost , and the myraculous increase of his church &c. therefore was he in deed the messiah , no other to be expected . the messiah , by daniels prophecie , was to appeare immediatly vpon the establishment of the roman empire : for ( saith he ) in the ●ayes of these kings , shall the god of heaven set vp a kingdom , which shall not be destroyed : dan. 2.44 . which must needs be vnderstood ▪ of the kingdome of christ , or the messiah . and in these dayes was our saviour borne ; even in the dayes of augustus caesar : therefore in him is the circumstance of time verified . the messiah by iacobs prophecie , was to appeare , imediately when the rod , or scepter , was departed from the house of iuda ▪ then appearred that state of iacob our lord and saviour : ergo . the messiah by the prophesie of haggai , ( as also by their● owne thalmud ) was to come during the second temple : then came our lord and saviour : ergo . and consequently the ievves after this time ; ( to wit the destruction of the second temple ) in vaine expect for another , the messiah by the true account , and calculation , of daniels hebdomades or weekes of yeares ; was to come just according to the times before mentioned : so did our saviour ( as is aforesaid ) therfore to him doth this circumstance of time beare witnes : and cons●quently the iewes , after these times by god himselfe appointed for the messiah : ( or rather one & the same time , for there is no other difference , but onely in adjuncts , and circumstances ) expecting yet for an other ; besides their vaine expectation , make god himselfe a lyer . the messiah by the scriptures , was to be borne of the tribe of iudah of the house of david : so vvas our saviour : therefore , he alone the legitimate , and true borne messiah : by birth-right ( as i may say , ) as also by praescriptiō , ●fter so long time of peaceabl● possession : no other to be expected . the messiah by the scripture , as also by theire ovvne rabbins , was to be borne of a virgin : so vvas our saviour , ergo . all other particulars , foretold of the messiah ; see them fulfilled , as followeth . to wit. that the place of his birth should be bethlehem . that at his birth all the infants thereabouts should be slayne . that kings or great personages should come & adore him , & offer gold & other gifts unto him . that he should be presented in the temple of ierusalem for the greater glorie of that second temple . that he should flee into egypt and be called thence againe . that a starre should appeare at his birth , to notifie his comming into the world . that iohn baptist ( who came in the spirit and power of eliah , and therefore was called eliah , luk. 1 , 17. mat. 11 , 10 , 14. should be the messenger to goe before him , and to prepare the way , & to crye in the desert . that he should beginne his owne preaching with all humilitie quietnes & clemencie of spirit . that he should be poor abject and of no reputation in this world . that he should doe strange miracles and heale all diseases . that he should dye and be slayne for the sinnes of his people . that he should be betrayed by one of his owne familiars . that he should be sold for thirtie pieces of silver . that with those thirtie pieces there should be bought afterwards a field of ●o●sheards . that he should ride into ierusalem upon an asse . that the iewes should beat and buffet his face and defile the same with spitting . that they should whippe , rent and teare his bodie before they put him to death . that he should be put to death among theeues and mal●factors . that he should be silent before his enemies , as a sheep before his shearer . that he should pray for his enemies and persecutors . that they should giue him vineger to drinke , divide his apparel , and cast lots for his upper garment . that the maner of his death should be crucifying , that is , nayling of his hands and his feete to the crosse . that his side should be pearced , and that they should looke upon him , whom they had so pearced . that not a bone of him should be broken , figured in the passeover by that spotles lambe , without blemish , a type thereof , and therefore is he called in the newe testament , the lambe of god that taketh away the sinnes of the world , the lambe slayne from the beginning of the world . that he should rise againe from death the third day . that he should ascend into heauen , and there sitte at the right hand of his father triumphantly for ever . all these particulars foretold of the messiah , see ( i say ) and examine how exactly they were all fulfilled in our saviour . and there withall consider those things which fell out afterwards ; as effects of his divine power . to wit , the sending of the holy ghost immediately after his ascension : with the miraculous increasse of his church , even in the middest of persecution . the severe punishmēt of all his enemies : especially that of the iewish nation . the subjection of the devil , with all his infernall power , vnder his apostles , and disciples feete : togea●her with the ceasing of oracles . and finally , the fulfilling of all his prophecies ; ( with those likewise of his apostles , and disciples ) most exactly . i say all these , with the former , put togeather , and well considered ; may s●ttle the hart of any christian man , against all induisme , paganisme , yea and atheisme too , in the most undoubted truth of his profession ; to wit the christian religion : with this full , and finall perswasion : wherewith i will knit up all : ) that there is no other name under heaven given so the sonnes of men , whereby to be saved , but the name of iesus christ. and therefore to him be the honour of our salvation ascrib●d , and to no other . to him ( i s●● ) with the father and the spirite : even t●at bessed trinitie ; 〈…〉 glorie ; now and evermore . amen . amen . to the forlorne , and distressed ievves in barbarie ; and in them to all others now groaning under the heavie yoak of captivitie in what natiō soever ; scattered , & dispersed throughout the vvorld : grace , mercy , and peace , be multiplied ; in christ iesus the true messiah . being imployed not long since into barbarie , the land of your capt●vitie , where at this present you live , in great bondage , & slav●ri● ; & so have done this long time : ( as doe also the rest of your brethren , and nation elsewhere , dispersed throughout the world , groaning under the yoak of their cruell taskmaisters : ( as did your forefathers in the land of egypt foure hundred and thirtie yeres : this captivitie of yours , having continued now almost foure tymes 400 yeeres : the last and greatest of all : than the which was never heard , nor read of greater of any people , from the creation of the world to this day , nor shall be : ) the king , at that time of my arr●vall , vpon his expedition towards fez , i appointed to stay at saphia , till his returne back from those warrs : where i remained in the lower castle , almost six monthes , solitary , and in suspense , expecting the doubtfull event thereof . wh●ther resorted to me often to accompany me , and for my better instruction in the hebrue ( whereof i had a litle tast before ) one of the cheife rabbins of that your synagogue ; rabbi shimeon : a man of grave , and sober cariage , and pleasant otherwise , of whose company i was very glad . now and then , among other matters , arguing , and reasoning , of the messiah , ( as ye say yet to come : but as we say , &c are able to prove , by invincible arguments , and demonstrations , both out of your owne lawe , & rabbines , al●eadie come : ) which gaue me occasion , ( having little els to doe ; and not knowing how to passe that tedious time better ) ●o gather togither , all those arguments , and reasons , i had read , or for the present could conceive of my self , drawne both out of the sacred scripture , and other bookes , as touching that controversie . wher● by i might be the more able , over and besides the matter of imployment , & busynes i came about , to maintayne that religion prof●ss●d in my countrie , and the undoubted faith , whereof his maiestie , the king of great britayne , ( as others his predecessors have donne ) professeth himselfe a cheife defender : according to that his most iust tytle : defender of the faith . and afterwards , when the king sent for me to morocus , being lodged amongst you by his appointment in the iudaria , in one of your principall houses ; where i staid , before i could get my despatch from the king , three monthes , and a halfe ; where also i grewe familiarly acquainted with divers of your nation , and was presented at sundrie times ( especially at your mariages , and solemne feasts ) with divers of your dainties , which i tooke very kindly , and ever since have studied , what christian dainties i might send you backe againe in recompence ; or rather duties , in steed of those dainties . seeing also in the meane time ( which i could not choose but see , with much pity , and compassion ) the great , and grievous oppression , vnder which you grone : taxations , vexations , exactions ; grammings ( as you call them ) even with torments rather than fayle ; drubbings ( so many hundreth blowes at once , as my selfe have both seen and heard : ) with that base servile and most contemptible state , and condition otherwise , ( above any other natiō , or people ) under which you live : not onely in barbary , but in al other parts of the world besides : as a fatal effect , of that heavie curse laid on you by your own forefathers long agoe , vpon the death of christ ; ( when pilate the judge washed his hands , saying , i am innocent of the blood of this iust man , looke yee to it : ) they cried with one consent his blood be vpon vs & on our children . as also of that prophesie of our saviour in his life time , when he wept over ierusalem saying ô if thou haddest even knowne , at the least in this thy day , those things which belong to thy peace , but now are they hid frō thine eyes &c. and more particularly to his disciples , he renueth it over & againe : when yee shall see ierusalem besieged with soldiers then know yee that her desolation is at hand . for these be the dayes of venga●ce to fulfill all things that are written . for there shall be great distresse in this land , and wrath over this people . and they shall fall one the cadge of the sword and shall be lead captive into all nations &c. which heavie curse of your owne forefathers , and prophisie of his , how truely they have been fulfilled both the one & the other , all the world seeth , and yee your selves feele the effect : as before . the lord in mercie , take away the vayle from your hearts , that at length ye may know those things which belōg to your peace which now are hid frō your eyes : for why will ye dye ô ye house of israel ? these considerations ( i say ) and reasons , with some others , have moved me ; and partly in recompence of those your definaes , and dainties , wherof i tasted so often while i was amongst you ) to send you here a smal banket , of such dainties as christendome can afford : wishing you would but tast some part of mine ( as i did of yours ) being indeed sabbath dayes dainties : tast ( i say ) and see how sweet the lord is . and the rather doe i invite you to this banket , yea rather provoke you therevnto ( even to your owne salvation , which through your fall is come to us gentiles to provoke you ( as it is that place ) for that now the time of your redemtion draweth neare ( with ours : much nearer now thē whē we beleeved ) foretold also , both by christ , and his apostles , as was your desolation : and shall one day , as surely and certainely come to passe , the one as the other . for god that hath promised is of power to performe it ; he will doe it ; he is able to graffe you in againe , into your owne olive tree . verely i tell you , ( saith our saviour to the pharisies ) ye shall not see me , vntill the time come , that yee shall say blessed is he that commeth in the name of the lord. therefore such a time shall cōe with out all doubt , whearein ye shall so say , that is to say , most willingly obey the heavenly calling , without any more resisting the holy ghost , as did your forefathers . also in an other place : and ierusalem shall be troden vnder foote of the gentiles , vntill the time of the gentiles be fulfilled : so long and no longer : there is the period . and paul the apostle in a most fervent manner , both prayeth and prophesieth to this effect : brethren my hearts desire , and prayer to god for israel is , that they might be saved . then prophecieth at large in the chapter following , and that most divinely , as of their fall so of their generall call in due time : with many arguments , and reasons to that purpose . which praier , and prophesie of his , proceeding from a divine instinct , and revelation ; no doubt shall one day take effect . for it can not be , but that the word of god should take effect . for it is the power of god unto salvation to every one that believeth , to the iew first and also to the grecian to the iew first : thereis the promise there is the priviledge . lift up your heades now therefore ó ye iewes , sonnes of abraham , children of the promise : to whom pertayneth the adoption , and the glorie , and the covenants , and the giving of the law , and the service of god , and the promises : of whom are the f●thers , and of whom concerning the flesh christ came . i say lift up your heads , and listen to the heavenly call , of christ and his apostle paul , for your redemtion draweth nere . this is the generation of them that seeke him of them that s●eke thy face : iaacob , silah . lift up your heads ye gates , & be ye li●t up , ye everlasting doores , and the king of glorie shall come in . and let us christians also ( upon whom the ends of the world are come ) lift up our heads and knowe ( remembring that parable of the figtree ) when w● s●e these things beginne to come to passe , that the kingdome of god is near , eue● at the doores . verely , i say unto you , this generation shall not passe , till all these things be donne : heauen and earth shall p●sse away , but my words shall not passe away . they are the words of our saviour . and now bretheren ( to returne to paul ) i commend you to god , and to the word of his grace , which is able to buyld you up , and to giue you an inheritance among all them which are sanctified . be favourable unto sion for thy good pleasure , build the walls of ierusalem . then shalt thou accept the sacrifice of righteousnes , euen the burn●offring and oblation , then shall they offer calues upon thyne altar . oh giue salvation unto israel out of sion , when god turneth the captivitie of his people , then shall iaakob rejoice , and israel shall be glad . when the lord brought againe the captivitie of sion , we were like them that dreame : then was our mouth filled with laughter ; and our tongue with joye : then sayd they among the heathen , the lord hath d●ne great things for them . the lord hath done great things for us wherof we rej●ice . o lord bring againe our captivitie , at the rivers in the south . saue us ( o lord our god and gather us from among the heathen , that we may praise thyne holy name , and glorie in thy praise . comfort us according to the dayes , that thou hast afflicted us , & according to the yeeres that we ha●e seene e●el . thou wilt arise , and haue mercie upon sion , for the time to haue mercie thereon , for the appointed time is come . for thy servants delight in the stones thereof , and h●ue pitie on the dust thereof . then the he●then shall ●eare the name of the lord , and all the kings of the earth thy glorie : when the lord shall buyld up si●n , and shall appeare in his glorie : and shall turne unto the prayer of the desolate , & not dispis● then p●ayer . this shall be written for the generation to come , and the people which shall be created shall praise the lord , for he hath looked downe from the height of his sanctuarie , out of the heaven did the lord behold the earth : th●t he might heare the mourning of the prisoner , and deliver the children appointed unto death : that they may decl●re the name of the lord in sion , and his praise in ierusal●m . for god will saue sion , and bui●d the cities of iuda , that men may dwell there , and haue it in poss●ssion : the seed as of his servants shall i●●erit it , and they tha●●●ue his name sh●ll ●w●l● ther●in . surely the lord wil● not sayle his p●ople , neyther will he fo●sake his inheritance . he hath alway remembred his covenant and promise , that he made to a thou●and generations . thou wilt thinke upon thy congregation which thou hast possessed of old , & on the rodde of thine inheritance , which thou hast redeemed , and on mount sion , wherein thou hast dwelt . yea when the lord turneth againe the captivitie of hi● people , which will be , when they turne unto him by hartie repentance , not before : when they cryed to the lord in their trouble , he delivered them out of their distresse , then will he make euen their verie enimies to become their friends , & giue them grace & favour in the sight of all those kings and princes , under whom now they liue and groane in most miserable slaverie and bondage ( as in their former captivities may be observed ) he sawe when th●y were in affliction and heard their crye . he remēbred his covenant towards them , and repented according to the multitude of his mercies , and gaue them favour in the sight of all them that led them captiues , for the hearts of kings are in the hands of the lord , as the rivers of waters : he turneth them which way soever it pleas●th him . so the lord stirred up the spirit of cyrus king of persia , ( after that their seauentie yeeres captivitie in babylon ) as also darius and others to write in their behalf , sundrie most favourable edicts , for their returne into their owne countrie again : with large liberalitie , for the rea●difying , of the temple of god in ierusalem : for the lord had made them glad , and turned the heart of the king of asshur unto them , to incourage them in the work of the house of god , euen the god of israel . therefore ezra blesseth the lord , ●or all these extraordinarie favours , saying , blessed be the lord god of our fathers , which so hath put in the kings heart to beautifie the house of the lord , that is in ierusalem , &c. yea rather then fayle of his promised deliverance to his people , when they crye unto him in their distresse , he will rebuke euen kings for their sakes . as he did pharaoh king of aegypt , in the dayes of old : with this peremptorie commaund by the hand of moses over and over : let my people goe that they may serue me , or if thou wilt not &c. inflicting upon them one plague after another , till at length they were forced to driue them away ( as it is in that place ) rise up , get you out from among my people , and goe serue the lord , as ye haue sayd . and the egyptia●s did force the people , because they would send them out of the land in hast ( for they sayd we dye all ) giving them favour in the meane tyme , in the sight of the egyptians : also moses was verie great in the land of egypt in the si●●t ●f pharoahs servants , and in the sight of the people . behold i haue made thee ph●raohs god ( sayth the lord ) so he brought out israel from among them , for his mercie endureth for evrr , with a mightie hand and out stretched arme , &c. after four hundreth and thirtie yeeres captivitie in aegypt . and when the four hundreth and thirtie yeeres , were expyred , euen the self same day departed all the hosts of the lord out of the land of aegypt . and the lord went before them by day in a pillar of a cloud to lead them the way , and by night in a pillar of fire to giue them light . he divided the sea in two parts , & made israel to passe through the mids of it , and overthrewe pharaoh and his host in the red sea , for his mercie indureth for ever . so leading them through the wildernes & feeding them fortie yeeres with manna frō heauen : till at length he brought them safe & sound , ( as it were upon egles wings ) maugre all difficulties and oppositions of enimies what soever , euen to the promised land of canaan the lot of their inheritance . where they continued in peace and prosperitie , so long as they served him , & kept his commandements : but when once they sinned against him : ( or rather as often as they sinned , for it was not once but often ) & forgat the lord their god , which brought them out of the land of aegypt , out of the house of bondage : then he suffered their enemies to prevayle against them & tyrannize over them , sometymes one and sometimes another , till at length they were caried captiues to babylon . yet ever ( as the burdē of that psalm is ) whē they cryed to the lord in their trouble , he delivered them out of their distresse , raysing up from tyme to tyme iudges ( as he did moses and ioshua at the first ) which delivered them out of the hands of their oppressors . othoni●l , who delivered thē out of the hands of the king of arā , as it is in that place , where it is said , that the children of israel did wickedly in the sight of the lord , & forgat the lord their god , & served baalim ; therfore the wrath of the lord was kindled against israel , & he sold thē into the hand o● chushan-rishathaim , king of aram , whō they served eight yeeres . but when they cryed unto the lord , the lord stirred them up a saviour , euen othoniel , &c. so the land had rest fortie yeeres . ehud , who delivered thē out of the hand of eglon , king of moab . then the childrē of israel ●gain cōmitted wickednes in the sight of the lord , & the lord strengthned eglon king of moab , &c. so they served eglon king of moab 18 yeeres . but whē they cryed unto the lord , the lord stirred thē up a saviour , ehud the sonne of gera , &c. so the land had rest 80 yeres . and after him was shamgar the sonne of anath , which slew of the philistims 600 men with an oxe goad , & he also delivered israel . deborah & barack who delivered thē out of the hand of iabin , king of canaan . and the children of israel began again to do wickedly in the sight of the lord , & the lord sold thē into the hand of iabin king of canaan , whose chief captain was sisera . then the children of israel cryed to the lord , &c. and at that time deborah a prophetesse judged israel , then she sent & called barak &c. and the lord destroyed sisera & all his charets &c. and the land had rest 40 yeares . gedeon , who delivered them out of the hands of the midianites . afterward the children of israel committed wickednes in the sight of the lord , & the lord gaue them into the hands of midian 7 yeares &c. so was israel exceedingly impoverished by the midianites : therfore the childrē of israel cryed unto the lord &c. & he raised them another saviour even gedeon , that valiant man , who with three hundreth men ( & no more ) such as lapped water with their tongues ( the rest sent away by the lords command ) overthrew the whole host of midian , with this cry the sword of the lord & of gedeon . thus was midian brought low before the children of israel : so that they lift vp their heads no more : & the countrie was in quietnes 40 yeres in the dayes of gedeon . but when gedeon was dead the children of israel turned away &c. and remembred not the lord their god which had delivered them out of the hands of all their enemies on every side &c. after him succeeded abimilech his sonne . after abimilech tola . after tola , iair the gileadite . after these arose iepthe who delivered them out of the hand of the ammonites . and the children of israel wrought wickednes again in the sight of the lord , and served baalim &c , & forsooke the lord & served not him . therfore the wrath of the lord was kindled against israel and the lord sold them into the hands of the philistims , and into the hands of the children of ammon &c. then the children of israel cryed unto the lord &c. so the lord raised them up another valiant man even iepthe . then the spirit of the lord came upon iepthe &c. so iepthe went unto the children of ammon to fight against them , and the lord delivered them into his hands . thus the children of ammon were humbled before the children of israel . and lepthe judged israel 6 yeares . after him ibzan of bethlehem judged israel . after him elon . after elon , abdon . but the children of israel continued to commit wickednesse in the sight of the lord , and the lord delivered them into the hands of the philistims 40 yeares . then god raysed up sampson , who with the j●w-bone of an asse slew a thousand of the philistims at once . and he judged israel in the daies of the philistims 20 yeares . thus may we see by all these examples ( and make vse thereof ●f we be wise ) what the state and condition of gods people hath beene ever of old , the effect in briefe , or burden of the song , nothing else but this : when they sinned against the lord , he delivered them into the hands of their enemies : but when they cryed to the lord in their trouble ( that is to say repented ) he straight-way delivered them out of their distresse , raysing up from time to time , one saviour or deliverer after another , & so immediatly governing them by iudges till the daies of samuel . when this people still growing worse and worse , and not contented with this sacred kind of government , immediately from god himselfe , but desiring a king like all other nations : make us now a king to judge us like all other nations : he gave them a king in his anger , saying to samuel : heare the voyce of the people in all that they shall say unto thee , for they have not cast thee away , but they haue cast me away , that i should not raigne over thē , &c. and as before under the iudges , so now under the kings still as they sinned , and multiplied their transgressions , so did the lord inflict and multiply upon them his judgements , one plague after another : till at length they were caried captiues into babylon . after which long captivitie , yet restored againe upon their repentance , the time was not long , but they fell againe to their old byas , and forgate the lord their god , which had done so great things for them : yea , rather now worse then ever , persecuting the prophets from time to time , whom god raysed up amongst them , and killing them one after another : even till the comming of the messiah , and him likewise they crucified . whereupon ensued this last and finall desolation , as the full measure of their sinnes deserved , and as themselves desired , saying : his blood be upon us and upon our children : which hath continued now almost this 1600 yeares : the longest captivitie and greatest miserie that ever happened to any people , and so shall continve , till they ( as did their forefathers ) turne to the lord by trve and hearty repentance , and cry unto the lord in their trouble , and then will the lord deliver them out of their distresse , according to the former examples ▪ and not before . and this is the state and condition of the iewes at this day : the miserable state ( i say ) with the cause ▪ and the remedie , which god graunt they may make use of . amen . escapes . pag. 22 line . 26. adde these words ( seeing , i say , so many signes and arguments at once concurring together , i may well conclude as before . ) pag. 51. l. 14 put out these words ( of a trve prophet ? and consequently . ) pag. 58. l 9. for , ( in the , read , is the. ) line 10. for , ( was appeare , read , was to appeare . ) line 12. for , ( state , read , starre . ) with what other faulte else , i desire the judicious reader to correct with his penne. notes, typically marginal, from the original text notes for div a02727-e370 1 sam. 18.1 rom. 3.1 . rom. 9.4 . act. 3.17 . act. 11.26 . mat. 13.24 rom. 11.22 〈◊〉 . 12. notes for div a02727-e1050 gen. 3 , 15. rom. 3 , 2. rom. 9.4 . luk. 19.42 . deu. 18 . 1● ver . 18. deu. 34.10 deu. 18.26 , esa. 53.8 . psal. 89.3 . 2 sam. 7.13 1 kin. 12. psal. 2.7 . psal. 72 , 5. ver . 7. ver . 17. esai . 6. ● . luc. 19 , 27. isai. 4 , 2. isaie . 9 , 6. isai. 4.2 . isa. 7 , 14. micah . 5.2 . isai. 9.6 . isai. 4.2 . psal. 2.7 . hose . 1 , 7. 〈◊〉 . 11● . 1 . psa. 107 , 20 iob. 19 , 26. deut. 6 , 4. ier. 23 , 6. act. 25.10 ▪ deu. 18.15 isai. 2.3 . esa. 29.18 . isai. 42.4 . ●sa● . 8.10 . ezec. 20 . 2● ier. 31.32 . ●o● . 49.10 ler. 3 , 12. hag. 2. psal. 24. ● . mal ▪ 3.1 . luk. 23.14.22 . mat. 27. isai. 53.5 . ioh. 8 , 56. act. 3 , 21. chap. 8 , 44. gen. 2 , 17. gen. 3.4 . mat. 3.7 . luk. 19 , 27. eph. 5.14 . psal 51.4 . rom. 3.4 . 〈◊〉 . 66.7 . psal. 147.2 hag. 2.10 . isa. 11.6 . iudg. 12.6 . mat. 8.11 . ioh. 19. luc. 3 . 1● . mat. 11.3 ▪ ioh. 10.24 . math. 22.16 . ioh. 10. ● . 〈◊〉 . 5 , 38. dan. 2.44 . isay. 11.12 . luk. 2. ● . isai. 7.14 . ier. 32.22 . mat. 1 , ●8 . mich. 5.2 . mat. 2.5 . psal. 132 , 3. mat. 2.1 . psa. 72 , 10. iosua . 12. num. 24.17 luk. ● , 28. chap. 2 , 31. 2 esd. 7.26 . luk. 2 , ● . luk. 10. mat. 2 , ●● . ier. 31 , 15. gen. 35.19 mat. 2.13 . hos. 11.1 . isay. 19 , 1. euseb. iib. 6. mal. 3 , 1. chap. 4 , 5. luk. 1.13 . ioh. 1 , 19. mat. 3.16 . mar. 1.10 . luk. 3 , 21. iohn . 1 . 3● . deut. 6.5 . mat. 22.37 . isa. 42.1 . zach. 9.9 . porph. lib. delaud . philo isa. 35.5 . iohn . 1● . 17 . mark. 5.22 . * deut. 19.15 . luk. 7.11 . mat. 9.33 ▪ ioh. 10 . 2●.37 . * luk. 7.20 . luk. 7.20 . 〈◊〉 . 16. ●● . ch. 16.23 . ioh. 6.60 . ch. 7.48 . mat. 8.20 . plut apophth prise . regum . mar. 1.35 . mat. 16.24 . eccl. 10.7 . mat. 10.9 . ioh. 16.33 . mar. 13 , 9. chap. 13 , 13 luk , 21.16 mat. 16 , 25. luk. 14 , 26. mat. 10 , 34. luk. 18 , 31. mat. ●1 , 2. zach. 9.9 . mat. 21 , 8. psal. 55.13 . & 109.4 . mat. 26 , 23. mat. 26 , 67. isay. 50 , 6. luk. 23.33 . psal. 22.16 . zach. 12.10 psal. 69 , 2● . luk. 23.32 . isay. 53 , 12. luk. 23 , 18. isay. 53 , 12. ioh. 19 , 36. exo. 12. 46. gen. 22 , 1. num. 21.8 . dan. ● , 26. ioh. 11 . 4● . isay. 53 , mat. 27. luk. 23. act. 1.37 . zach. 12.10 psa. 16.8 . hos. 6 , 2. iona. 1 , 17. luk. 18.31 . ioh. 2.18 . mat. 12.38 . cha . 27 , 62. mat. 28 , 2. act. 1 , 3. rom. 1 , 4 rom. 1 , 2. psal. 68 , 18 psa. 110 , 1. act. 1 , 10. mat. 24.14 . luk. 24.47 . isa. 2.3 . iohn . 14.26 cha . 15.26 . and 16.7 . act. 2.1 . ioel. 2.28 . pal. 118.22 . act. 4.11 . ioh. 14.25 . ioh. 20.30.21.25 . 〈…〉 ezek. 1. luk. 1.2 . mat. 15 , 24. act. 26 , 26. mat. 21 , 18. luk. 19 , 41. mar. 14.33 . mat. 10 , 3. mar. 14 , 67. luk , 24 , 4● . 1 ioh. 1.1 . 2 pet. 1 , 16. luk. 1.1 . act. 23 , 11. cha . 27 , 24. mat. 10.16 . rev. 6 , 9. zeph. 2 , 11. iuven. saty 6. plutar , de defectu oraculor . 1 ioh. 3 , ●● luk. 9 , 7. cha . 10 , 17. lact. lib. 2. div . inst . cap. 16. ●orph . lib. 7. cont ; christ. apud euseb. lib. 5. cap. 1. de prep . evan. iohn . ●2 . 31 . 2. cor. 4.4 . eph. 1.2 . 1. sam. 5 , 2. gen. 3.11 . acts. 19 ▪ 15. ioseph . antiq lib 17. ca. 10. luk. 23. ●● . lib. 18. ca. 9. niceph. lib. .. ca. ●0 . act. 12.1 ioseph . anticq . lib. 29. ca. 7. eutrophist . lib. 7. evag. scholast . lib. 3. hi●t . c. 41. iohn . 1● ▪ 15. lib. 5. c. 28 ioseph . de bell . l. 7. c. 20.21 . aelius adrianus . mat. 27 , 2● mat. 23 . 3● luk. 19.41 . luk. 21 , 5. luk. 21.20 iohn . 19.15 ver . 12. luk. 23 , 28. r●v . 17.6 . rev. 18 , 2. chap. 18.8 . rev. 18 . 1● rev. 9. ●● . rev. 22 , 10. luk. 24.44 . notes for div a02727-e8240 gen. 3 . 1●● mich. 5 , 2. luk. 2 , 4. ier. 31 , 25. mat. 2 . 1● . psa. 72 , 10. mat. 2 , 1. mal. 3.1 . luk. 2.22 . hos. 11 , 1. mat. 2 , 13. num. 24.17 mat. 2 , 9. mal. 3.1 . and 4 , 5. isa. 40.3 . mat. 3 , 1. isa. 42 , 2. mat. 5 , ● . isa. 53. luk. 2 , 7. isa. 35.5 . mat. 4 , 23. isa. 53 , 12. dan. 9 , 26. mat. 27. psal. 55 , 13. mat. 26 , 47. zach. 11.12 mat. 26 , 15. z●c . 11.13 . mat. 27 , 7. zach. 9 , 9. mat. 21 , 7. isa. 50 , 6. mat. 26 , 67. isa. 53 , 5. mat. 27.26 . isa. 53 , 12. luk. 23 , 33. isa. 53 , 7. mat. 27 , 14. isa. 53 , 12. luk. 23 , 34. psal. 22 , 18. & 69 , 21. mat. 27 . 3● . psal. 22.16 , zac. 12.10 . ioh. 19 , 1● . zac. 12 , 10. ioh. 19 , 3● . 37 . exo. 12 , 46. ioh. 19.36 . psal. 16.9 . hose . 6.2 . mat. 28 , 1. psal. 68 , 18. & 110.1 . luk. 24. ●1 . act. 7.55 56 notes for div a02727-e9440 accoūting from their first entrance to the day of their departure thence . exod. 12.40 . psal 34.1 . rom. 11.11 . luk. 13.35 . act. 7.51 . luk. 21.24 . rom. 10.1 . rom. 9.4 . psal. 24 , 6. luk. 21 , 28. mat. 2● , 32. act. 20 , 32. psa. 51.12 , psal. 53 , 6. psal. 126 , 1. psa. 106 ▪ 47 psa. ●0 , 15. psa. 102 , 13. psa. 69 , ●5 . & 94 , 14. psal. 105 , 8 & 74 , 2. & 107.6 . & 106 , 44. prov. 21 , 1. ezr. 1 , 1. chap. 6 , 1. chap. 6 , 22. chap. 7 , 28. psa 105 , 14. exo. 7 , 16. & 8.1.20 . & 9.1.13 . & 10.3 . exod. 12 31 cha. 11.3 . ch. 7 , 1. psal. 136 , 11 acounting the time as before . exo. 12 , 41. chap. 13 , 21 psal. 136 , 13 iud. 2 , 16 , iudg. 3 , 7. ●hap . 3 , 12. chap. 3 , 30. chap. 4 , 1. iudg. 4 , 4. chap. 5 , 31 chap. 6 , 1. chap. 6 , 6. chap 6 , 12. chap. 7 , 5. chap. 7 , 20. chap. 8 , 28 chap. 8 , 33 chap. 10.6 chap. 10 , 1 chap. 11 , 1 chap. 11 , 2● chap 12 , ● chap 13 , 1 chap. 15 , 1 ver . 20. s●m . 8.5 a sermon concerning the sacrifice and satisfaction of christ. preached before the queen at whitehall, april 9., 1693. tillotson, john, 1630-1694. 1693 approx. 60 kb of xml-encoded text transcribed from 32 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a94360 wing t1221b estc r203830 43077683 ocm 43077683 151794 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial 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(eebo-tcp ; phase 1, no. a94360) transcribed from: (early english books online ; image set 151794) images scanned from microfilm: (early english books, 1641-1700 ; 2277:6) a sermon concerning the sacrifice and satisfaction of christ. preached before the queen at whitehall, april 9., 1693. tillotson, john, 1630-1694. [2], 3-36 p. s.n., [london : 1693] title page lacking on film; title from half t.p. attributed to john tillotson by wing. publication information suggested by wing. reproduction of original in: newberry library, chicago, illinois. includes bibliographical references in marginal notes. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -sermons. church of england -sermons. bible. -n.t. -hebrews ix, 26 -sermons. sermons, english -17th century. suffering of god. 2007-05 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2007-06 jonathan blaney sampled and proofread 2007-06 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a sermon concerning the sacrifice and satisfaction of christ. preached before the queen at whitehall , april 9. 1693. a sermon concerning the sacrifice and satisfaction of christ , &c. heb. ix . 26. but now once hath he appeared in the end of the world , to take away sin by the sacrifice of himself . among many other great ends and reasons for which god was pleased to send his son into the world to dwell amongst us , this was one of the chief , that by a long course of the greatest innocency and the greatest sufferings in our nature he might be capable to make a perfect expiation of sin : but now once in the end of the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the conclusion of the ages , that is in the last age of the world , which is the gospel age , hath he appeared to take away sin by the sacrifice of himself . the general design of god in sending his son into the world was to save mankind from eternal death and misery , and to purchase for us eternal life and happiness . so the author of our salvation himself tells us , that god so loved the world , that he gave his only begotten son , that whosoever believeth in him should not perish , but have everlasting life . now in order to the procuring of this salvation for us , the impediments and hindrances of it were to be removed : these were the guilt , and the dominion of sin : by the guilt of sin we were become obnoxious to the wrath of god and to eternal condemnation , and by the defilement and dominion of it we were incapable of the happiness of heaven and the reward of eternal life . to remove these two great hindrances two things were necessary : the forgiveness of sins past , in order to our deliverance from the wrath of god and the eternal torments of the next life ; and the reformation of our hearts and lives to make us capable of eternal life and happiness in another world. and both these , if god had so pleased , might for any thing we certainly know to the contrary , have been effected by the abundant mercy and powerful grace of god , without this wonderful method and dispensation of sending his son in our nature to take away sin by the sacrifice of himself : but it seems the wisdom of god thought fit to pitch upon this way and method of our salvation , and no doubt for very good reasons ; amongst which these three seem to be very obvious and very considerable . first , to vindicate the honour of his laws , which if sin had gone altogether unpunish'd would have been in great danger of falling into contempt . for if god had proclaimed a general pardon of sin to all mankind , without any testimony of his wrath and displeasure against it , who would have had any great veneration for his laws , or have believed in good earnest that the violation of them had been either so extremely offensive to him , or so very dangerous to the sinner ? therefore to maintain the honour of his laws , rather than sin should pass unpunish'd god would lay the punishment of it upon his only begotten son , the dearest person to him in the world : which is a greater testimony of his high displeasure against sin , and of his tender regard and concernment for the honour of his laws , than if the sinner had suffered the punishment due to it in his own person . secondly , another reason of this dispensation , and that likewise very considerable , was , that god might forgive sin in such a way as yet effectually to discountenance and discourage it , and to create in us the greatest horror and hatred of it : which could not have been by an absolute pardon , without any punishment inflicted , or satisfaction made to the honour of his justice . for had sin been so easily forgiven , who would have been sensible of the great evil of it , or afraid to offend for the future ? but when god makes his own son a sacrifice , and lays upon him the punishment due for the iniquities of us all , this is a demonstration that god hates sin as much , if it be possible , as he loved his own son. for this plainly shews what sin deserves , and what the sinner may justly expect , if after this severity of god against it he will venture to commit it . and if this sacrifice for sin , and the pardon purchased by it , be not effectual to reclaim us from sin , and to beget in us an eternal dread and detestation of it : if we sin wilfully after so clear a revelation of the wrath of god from heaven against all ungodliness and unrighteousness of men , there remains no more sacrifice for sin , but a certain fearful looking for of judgment and fiery indignation to consume the adversaries . for what could god do more to testify his displeasure against sin , and to discountenance the practice of it , than to make his only son an offering for sin , and to give him up to be wounded for our transgressions , and bruised for our iniquities ? in what clearer glass can we at once behold the great evil and demerit of sin , and the infinite goodness and mercy of god to sinners , than in the sorrows and sufferings of the son of god for our sins and for our sakes ? thirdly , another reason of this dispensation seems to have been a gracious condescension and compliance of almighty god with a certain apprehension and persuasion , which had very early and universally obtained among mankind , concerning the expiation of sin and appeasing the offended deity by sacrifices : by the sacrifices of living creatures , of birds and beasts ; and afterwards by human sacrifices and the blood of their sons and daughters : by offering to god , as the expression is in the prophet , their first-born for their transgression , and the fruit of their body for the sin of their souls . and this notion of the expiation of sin by sacrifice , whether it had its first rise from divine revelation , and was afterwards propagated from age to age by tradition : i say , from whence soever this notion came , it hath of all other notions concerning religion , excepting those of the being of god , and his providence , and of the recompences of another life , found the most universal reception , and the thing hath been the most generally practised in all ages and nations , not only in the old , but in the new discovered parts of the world. and indeed a very great part of the jewish religion , which was instituted by god himself , seems to have been a plain condescension to the general apprehension of mankind , concerning this way of appeasing the offended deity by sacrifices : as it was also a figure of that great and efficacious sacrifice which should in due time be offer'd to god to make atonement once for all for the sins of all mankind . and the apostle to the hebrews doth very particularly insist upon this condescension of god to them , in the dispensation of the gospel : and whereas they apprehended so great a necessity of an high-priest and of sacrifices to make expiation for the sins of the people , that it was an established principle among them , that without shedding of blood there was no remission of sins ; god was pleased to comply so far with these notions and apprehensions of theirs , as to make his own son both a priest and a sacrifice , to do that once for all which their own high-priest pretended to do year by year . and from hence the same apostle takes occasion to recommend to them the new covenant and dispensation of the gospel , as having a greater and more perfect high-priest and a more excellent sacrifice , than were the high-priests and the sacrifices under the law ; the son of god having by one sacrifice of himself obtained eternal redemption for us , and perfected for ever them that are sanctified . and this apprehension prevailed no less in the heathen world , and proceeded to the sacrifices of men , even of their first born . and with this apprehension , not to countenance but to abolish it , god was pleased to comply so far as to make a general atonement for the sins of mankind by the death of his son , appearing in our nature to become a voluntary sacrifice for us : god permitting him to be unjustly put to death and his blood to be shed by the malice of men , in appearance as a malefactor , but in truth as a martyr ; and accepting of his death as a meritorious sacrifice and propitiation for the sins of the whole world : that by this wise counsel and permission of his providence he might for ever put an end to that barbarous and inhuman way of serving god which had been so long in use and practice among them : the son of god by the voluntary sacrifice of himself having effected all that at once , and for ever , which mankind from the beginning of the world had in vain been endeavouring to accomplish by innumerable and continual sacrifices ; namely , the pardon of their sins , and perfect peace and reconciliation with god. for these ends and reasons , and perhaps for many more as great and considerable as these which our shallow understandings are not able to fathom , the wisdom of god hath pitched upon this way and method of delivering mankind from the guilt and dominion of sin by the sacrifice of his son. and to this end it was requisite that he should appear in our nature and dwell amongst us for some considerable time , that by a long course of the greatest innocency and of the greatest sufferings in our nature he might be capable of making a perfect expiation of sin. so that two things were requisite to qualify him for this purpose ; perfect innocency and obedience , and great sufferings in our nature , even to the suffering of death . both these the scripture declares to be necessary qualifications of a person capable to make expiation of sin ; and both these were found in the person of our b. saviour . first , unspotted innocency and perfect obedience . this the scripture testifies concerning him , and the whole course of his life and actions . he was in all points tempted like as we are , yet without sin , saith the apostle to the hebrews . he always did the things which pleased god , as he testifies concerning himself , and we are sure that his witness is true . he did no sin , neither was guile found in his mouth , as st. peter tells us of him. and this was necessary to qualify him for the perfect expiation of sin , whether we consider him as a priest , or as a sacrifice . as a priest , he could not have been fit to make expiation for the sins of others , had he not been without sin himself . and this the apostle tells us is one great advantage of our high-priest under the gospel , above the high-priest under the law , who being a sinner himself , as well as those for whom he offer'd , had need to offer for himself before he could make so much as a legal expiation for the sins of others : but a perfect and effectual expiation of sin , so as to purge the conscience from the guilt of it , cannot be made but by an high priest who is holy and innocent himself ; for such an high-priest , saith the apostle , became us , that is , now under the dispensation of the gospel , when a perfect expiation of sins is to be made , such an high-priest is necessary , as is holy , harmless , undefiled , separate from sinners , who needs not as those high-priests , that is as the high-priests under the law , to offer up sacrifice first for his own sins , and then for the people : the plain force of which argument is this , that he who will be qualified to make atonement for the sins of others must be without sin himself . and then if we consider christ as a sacrifice for sin ; perfect holiness is necessary to make a sacrifice acceptable and available for the expiation of sin. the necessity of this was typified by the quality of the expiatory sacrifices under the law : the beasts that were to be offered were to be without spot and blemish : to which the apostle alludes , speaking of the quality and efficacy of the sacrifice of christ : how much more , says he , shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your consciences from dead works to serve the living god ? and to the same purpose st. peter , for asmuch as ye know ye were not redeemed with corruptible things , as silver and gold , but with the precious blood of christ , as of a lamb without blemish and without spot , hereby intimating , that nothing less than the perfect innocency and holiness of him who was to be a sacrifice for us could have expiated the guilt of our sins and purchased eternal redemption for us . secondly , great sufferings likewise in our nature , even to the suffering of death , were requisite to the perfect expiation of sin : i say , even to the suffering of death . for the sacrifices which were to make expiation were to be slain . and it was a constant maxime and principle among the jews , and the apostle more than once in this epistle seems to allow and confirm it , that without shedding of blood there was no remission of sins . not that god could not have pardoned sin without satisfaction made to his justice , either by the suffering of the sinner himself , or of a sacrifice in his stead : but , according to the method and dispensation which the wisdom of god had pitched upon , he was resolved not to dispense forgiveness in any other way . for which reason he seems either to have possess'd mankind with this principle , or to have permitted them to be so perswaded , that sin was not to be expiated but by blood , that is , either by the death of the sinner , or of the sacrifice . now the life of our b. saviour , as well as his death , was made up of sufferings of one kind or other : continual sufferings from his cradle to his cross , from the time he drew his first breath to his giving up of the ghost : and not only continual sufferings , but the greatest that ever were , considering the dignity of the person that suffered , and the nature of the sufferings : considering likewise that these sufferings were not only wholly undeserved on his part , but unmerited also on ours , for whose sake he submitted himself to them : nay , on the contrary , he had obliged to the utmost those for whom and by whom he suffered , and continued still to oblige them by the greatest blessings and benefits purchased and procured for them by those very sufferings which with so much malice and cruelty they inflicted on him . had our b. saviour been a mere man , the perfect innocency and unspotted purity of his whole life ; his zeal to do the will of god , and his delight in doing it ; his infinite pains and unwearied diligence in going about doing good : his constant obedience to god in the most difficult instances , and his perseverance in well doing , notwithstanding the ill usage and hard measure , the bitter reproaches and persecutions he met withal for it , from a wicked and ill natured world : his perfect submission to the will of god , his invincible patience under the greatest and bitterest sufferings , and his infinite charity to his enemies and persecutors : these must needs be highly acceptable to god , and if man could merit of god , likely enough to be available for the sins of others . but our saviour and our sacrifice being the son of god in our nature ; and he voluntarily assuming it , and submitting to the condition of humanity in its lowest and most miserable state , sin only excepted ; and his being contented to live a life of doing good and suffering evil , and at last to be put to death and slain a sacrifice for us : the dignity of the person who did and suffered all this for us , and his dearness to god , must needs add a mighty value to so perfect an obedience and such patient sufferings ; so as to render them a full , perfect and sufficient sacrifice , oblation and satisfaction for the sins of the whole world. and all this being willingly performed in our nature , and accepted by god as done upon our account , may reasonably be presumed to redound to our benefit and advantage , as much as if we our selves had performed it in our own persons : nothing being so proper , and so available to make an honourable amends and satisfaction to the justice of god for the sins of all mankind , as the voluntary obedience and sufferings of human nature in a person of so great dignity and dearness to god as his eternal and entirely beloved son. now that expiation of sin was made by the sufferings of christ in our stead , i shall endeavour to make good these three ways . first , from plain testimonies of h. scripture , declaring this matter to us as clearly and fully as it is possible for words to do it . secondly , from the nature and intention of expiatory sacrifices , both among the jews and heathen ; to which the death of christ is in the new testament so frequently compared , and in point of vertue and efficacy to take away sin infinitely preferred to it . thirdly , by vindicating this method and dispensation of the divine wisdom from the objections which are brought against it ; and by shewing that there is nothing in it that is unreasonable , or any wise unworthy of god. i. i shall produce some plain testimonies of h. scripture which deciare this matter as clearly and fully as it is possible for words to do it ; namely , that the son of god , in order to the effectual expiation of sin , suffered in our stead , and bore the wrath of god for us , and made a perfect atonement for sin , and obtained eternal redemption for us . this the scripture declares to us in great variety of expressions ; as , that christ dyed for us , and for our sins ; that he was a sacrifice for us , and a propitiation for the sins of the whole world , that is , of all mankind ; that he bare our sins in his own body on the tree , and appeared to take away sin by the sacrifice of himself ; that we are justified in his blood , and redeemed by the price of it ; and in very many other expressions to the same purpose . and this is so evidently the scope and meaning of these expressions , that it cannot be denied without offering the greatest violence imaginable to the h. scriptures . for can any man think that god would have used so many expressions in scripture , the plain and most obvious sense of all which is that the son of god suffered for our sins and in our stead , if this had not been his design and meaning ? would not this be in effect to say , that god hath written a great book to puzzle and confound , but not to instruct and teach mankind ? i will at present single out some few of those many texts of scripture which might be produced to this purpose : he hath made him to be sin for us , who knew no sin , that is , he hath made him who had no sin himself a sacrifice for our sins . again ; and walk in love , as christ also hath loved us and given himself for us , an offering and a sacrifice to god. st. peter to the same purpose tells us , that christ also hath once suffered for sins , the just for the unjust , that he might bring us to god , being put to death in the flesh : here christ is said to have suffered for sin ; and to declare that the apostle did not only mean that christ suffered upon the occasion of our sins , but that he suffered in the place and stead of the sinner , he adds , the just for the unjust , that is , the son of god , who was innocent and had no sin , suffered for us who were sinners ; or as it is elsewhere express'd , he bare our sins in his own body on the tree . it is true indeed , that christ suffered for our benefit and advantage ; which the socinians would have to be all that is meant in the texts which i have cited : but then it ought to be considered , that christ's suffering for our benefit and advantage does by no means exclude , nor is any wise inconsistent with his suffering in our stead . for whoever suffers in another man's stead , and to save him from suffering , does undoubtedly suffer for his benefit and advantage , and gives the best demonstration of it that can be : but the manner of the expression , if compared with other parellel texts of scripture , and especially with what is so often said of our saviour's being a sacrifice , which i shall have occasion further to urge by and by : i say the manner of the expression , if well considered , will appear to any man that is not contentious to signify our saviour's suffering instead of the sinner . but not to argue from words and phrases , i will produce two texts which declare this matter so plainly , that the force of them is not to be avoided without the most shameful wresting and perverting of them . this is my commmandment , says our saviour , that you love one another , as i have loved you . how is that ? he declares in the next words , greater love than this hath no man , that a man lay down his life for his friend , that is , that he be contented to die in his stead . and to the same purpose st. paul , for when ye were yet sinners in due time christ died for the ungodly : now the question is , whether by this expression of christ's dying for the ungodly be meant only his dying for the benefit and advantage of sinners , but not his dying in their stead ? this , let the words which immediately follow determine : for scarcely for a righteous man will one dye , yet peradventure for a good man one would even dare to dye : but god commendeth his love to us , in that whilst we were yet sinners christ dyed for us . and now i appeal to any man of good sense , whether it be not plain that the apostle here speaks of christ's dying for sinners in the same sense as one man is said to dye for another , that is , to save another from death ; which what is it else but to dye in his stead ? he that can deny this , is perverse to the highest degree , and i fear almost beyond the possibility of being convinced . and the argument from these two texts is so much the stronger , because we do not here reason merely from the phrase and expression , but from the main scope of our saviour's discourse in the one , and of st. paul's in the other . for the design of both is to recommend the superlative love of christ to us above the greatest love that ever any man express'd to another . the highest pitch that human affection did ever rise to , was for a man to lay down his life for his friend ; but the son of god laid down his life for his enemies . scarcely , says st. paul , would one lay down his life for a righteous man , that is , for one who is but strictly just and honest , and does no body wrong ; but for a good man , that is , for one that is kind and beneficial to all , and hath obliged mankind by great benefits , some one may be found that would lay down his life to save the life of such a person : but the love of christ hath gone far beyond this : he dyed for sinners , for those who were neither good men nor righteous : but god commendeth his love to us , in that whilst we were yet sinners christ dyed for us . now where doth the force of this argument lye , if not in this ? that christ hath done that for us , who were enemies and sinners , which some very few persons in the world have done for their friend , or for some very eminently good man : and what is that ? why they have laid down their lives in their stead : and so christ hath done for us . this seems to be so very plain , that i do not see how the force of this argument is possible to be avoided . it is evident then from scripture , that christ dyed not only for our advantage but in our stead ; as truly and really as any man ever did or can dye for another who lays down his own life to save another from death . for if christ had not dyed , we had perished everlastingly ; and because he dyed , we are saved from eternal death and misery . and though this be no where in scripture spoken of by the name or term of satisfaction , yet it is said to be the price of our redemption ; which surely is the same thing in effect with satisfaction . for as we are sinners we are liable , and , as i may say , indebted to the justice of god : and the son of god , by his death and sufferings in our nature , hath discharged this obligation and paid this debt for us : which discharge since it was obtained for us by the shedding of christ's blood , and the scripture tells us that without shedding of blood there is no remission of sins : and since god is graciously pleased to accept of it for the debt which we owed to his justice , and to declare himself fully pleased and contented with it , why it may not properly enough be called payment or satisfaction i confess i am not able to understand . men may eternally wrangle about any thing , but what a frivolous contention , what a trifling in serious matters , what barretrie in divinity is this ? not that god was angry with his son , when he thus laid on him the iniquities of us all : no he was always well pleased with him ; and never better , than when he became obedient to the death , even the death of the cross , and bore our sins in his own body on the tree . nor yet that our saviour suffered the very same that the sinner should have suffered , namely ▪ the proper pains and torment of the damned : but that his obedience and sufferings were of that value and esteem with god , and his voluntary sacrifice of himself so well-pleasing to him , that he thereupon entred into a covenant of grace and mercy with mankind , wherein he hath engaged himself to forgive the sins of those who believe and repent , and to make them partakers of eternal life . and hence the blood of christ which was shed for us upon the cross is called the blood of the covenant , as being the sanction of that new covenant , into which god is entred with mankind : and not only the sanction and confir mation of that covenant , but the very foundation of it : for which reason the cup in the lord's supper is called the new testament , or , as the word should rather be rendred , the new covenant in his blood , which was shed for many for the remission of sins . i proceed now to the ii d. thing propounded , which was to shew that the expiation of our sins was made by the sufferings of christ , from the nature and intention of expiatory sacrifices , both among the jews and heathen ; to which the death of christ is in the new testament so frequently compared , and in point of vertue and efficacy to take away sin infinitely preferr'd to it . now the nature and design of expiatory sacrifices was plainly this : to substitute one living creature to suffer and die instead of another ; so that what the sinner deserved to have suffered was supposed to be done to the sacrifice , that is , it was slain to make an atonement for the sinner . and though there was no reason to hope for any such effect from the blood of bulls , or goats , or of any other living creatures that were wont to be offered up in sacrifice ; yet that both jews and heathen did expect and hope for it , is so very evident , that it cannot without extreme ignorance or obstinacy be deny'd . but this expectation , how unreasonable soever , plainly shews it to have been the common apprehension of mankind , in all ages , that god would not be appeased , nor should sin be pardoned without suffering : but yet so that men generally conceived good hopes that upon the repentance of sinners god would accept of a vicarious punishment , that is , of the suffering of some other in their stead . and very probably , as i said before , in compliance with this apprehension of mankind , and in condescention to it , as well as for other weighty reasons best known to the divine wisdom , god was pleased to find out such a sacrifice as should really and effectually procure for them that great blessing of the forgiveness of sins , which they had so long hoped for from the multitude of their own sacrifices . and the apostle to the hebrews doth in a large discourse shew the great vertue and efficacy of the sacrifice of christ , to the purpose of remission of sins , above that of the sacrifices under the law : and that the death of christ is really and effectually to our advantage all that which the sacrifices under the law were supposed to be to the sinner : but now once , saith the apostle here in the text , in the end of the world , hath he appeared to take away sin by the sacrifice of himself . this is the great vertue and efficacy of the sacrifice of christ , that what ever was expected from any other sacrifices , either by jews or heathens , was really effected by this . this was plainly signified by the jewish passover , wherein the lamb was slain , and the sinner did escape and was pass'd by . in allusion whereto st. paul makes no scruple to call christ our passover or paschal lamb , who was slain that we might escape : christ our passover , says he , is slain or offer'd for us ; that is , he by the gracious appointment of god was substituted to suffer all that in our stead which the paschal lamb was supposed to suffer for the sinner . and this was likewise signified by the sinners laying his hand upon the sacrifice that was to be slain , thereby as it were transferring the punishment which was due to himself upon the sacrifice that was to be slain and offered up . for so god tells moses , that the sinner , who came to offer an expiatory sacrifice , should do : he shall put his hand upon the head of the burnt-offering , and it shall be accepted for him , to make an atonement for him . and the apostle tells us , that it was an established principle in the jewish religion , that without shedding of blood there was no remission of sins : which plainly shews that they expected this benefit of the remission of sins , from the blood of their sacrifices . and then he tells us , that we are really made partakers of this benefit by the blood of christ , and by the vertue of his sacrifice : and again , christ , says he , was once offered to bear the sins of many ; plainly alluding to the sacrifices under the law , which did , as it were , bear the faults of the sinner . and that this expression , of christ's being offered to bear our sins , cannot be meant of his taking away our sins by his holy doctrine which was confirmed by his death , but of his bearing our sins by way of imputation , and by his suffering for them in our stead , as the sacrifice was supposed to do for the sinner ; this , i say , is evident beyond all denial from the opposition which follows , after the text , between his first appearance and his second ; christ , says our apostle , was once offered to bear our sins , but unto them that look for him he shall appear a second time without sin unto salvation . why ? did he not appear the first time without sin ? yes certainly , as to any inherent guilt ; for the scripture tells us he had no sin. what then is the meaning of the opposition , that at his first coming he bore our sins , but at his second coming he shall appear without sin unto salvation ? these words can have no other imaginable sense but this , that at his first coming he sustain'd the person of a sinner and suffered instead of us ; but his second coming shall be upon another account , and he shall appear without sin unto salvation , that is , not as a sacrifice , but as a judge to confer the reward of eternal life upon those who are partakers of the benefit of that sacrifice which he offered to god for us in the days of his flesh . i proceed to the iii d. thing i proposed , and which yet remains to be spoken to ; namely , to vindicate this method and dispensation of the divine wisdom from the objections which are brought against it ; and to shew that there is nothing in it that is unreasonable , or any wise unworthy of god. i shall mention four objections which are commonly urged in this matter , and i think they are all that are considerable . obj. 1 st . first , that this method , of the expiation of sin by the sufferings of christ , seems to argue some defect and want of goodness in god , as if he needed some external motive and were not of himself disposed to forgive sinners . to which i think the answer is not difficult , namely , that god did not want goodness to have forgiven sin freely and without any satisfaction , but his wisdom did not think it meet to give encouragement to sin by too easy a forgiveness , and without some remarkable testimony of his severe displeasure against it : and therefore his greater goodness and compassion to mankind devised this way to save the sinner , without giving the least countenance and encouragement to sin. for god to think of saving us any way , was excessive goodness and mercy ; but to think of doing it in this way , by substituting his dearly beloved son to suffer in our stead , is a condescention so very amazing , that if god had not been pleased of his own goodness to stoop to it , it had almost been blasphemy in man to have thought of it , or desired it . obj. 2 d. secondly , how can our sins be said to have been forgiven freely , if the pardon of them was purchased at so dear a rate and so mighty a price was paid for it ? in answer to this i desire these two things may be considered . 1 st . that it is a wonderful grace and favour of god to admit of this translation of the punishment which was due to us , and to accept of the sufferings of another in our stead , and for our benefit ; when he might justly have exacted it of us in our own persons : so that , even in this respect , we are , as st. paul says , justified freely by his grace , through the redemption that is in jesus christ : and freely too in respect of any necessity that lay upon god to forgive us in this or any other way . it was a free act of his goodness to save us , even by the satisfaction and sufferings of his own son. 2 ly . it was in effect freely too , notwithstanding the mighty price which was paid for our redemption . because this price was not of our own procuring , but of god's providing ; he found out this ransome for us . and will any man say , that a prince who prevails with his son to intercede for the pardon of a rebel , yea and to suffer some punishment or to pay a fine for the obtaining of it , does not in effect and in all equitable and grateful construction forgive him freely ? obj. 3 d. thirdly , it is yet further objected , that this seems to be more unreasonable than the sacrificing of beasts among the jews , nay than the sacrificing of men among the heathen , and even of their own sons and daughters : because this is the offering up of the son of god , the most innocent and the most excellent person that ever was . to which i answer , that if we consider the manner , and the design of it , the thing will appear to be quite otherwise . as to the manner of it , god did not command his son to be sacrificed , but his providence permitted the wickedness and violence of men to put him to death : and then his goodness and wisdom did over-rule this worst of actions to the best of ends. and if we consider the matter aright , how is this any more a reflection upon the holy providence of god , than any enormities and cuelties which by his permission are daily committed in the world ? and then if we consider the end and design of this permission of christ's death , and the application of it to the purpose of a general expiation ; we cannot but acknowledge , and even adore the gracious and mercifull design of it . for by this means god did at once put an end to that unreasonable and bloody way of worship , which had been so long practiced in the world : and after this one sacrifice , which was so infinitely dear to god , the benefit of expiation was not to be expected in any other way ; all other sacrifices being worthless and vain in comparison of this : and it hath ever since obtained this effect , of making all other sacrifices to cease , in all parts of the world where christianity hath prevailed . obj. 4 th . fourthly , the last objection is , the injustice and cruelty of an innocent person 's suffering instead of the offender . to this i answer , that they who make so great a noise with this objection do seem to me to give a full and clear answer to it themselves , by acknowledging , as they constantly and expresly do , that our saviour suffered all this for our benefit and advantage , though not in our place and stead . for this , to my apprehension , is plainly to give up the cause , unless they can shew a good reason why there is not as much injustice and cruelty in an innocent person 's suffering for the benefit and advantage of a malefactor , as in his suffering in his stead : so little do men , in the heat of dispute and opposition , who are resolved to hold fast an opinion in despite of reason and good sense , consider , that they do many times in effect , and by necessary consequence , grant the very thing which in express terms they do so stifly and pertinaciously deny . the truth of the matter is this ; there is nothing of injustice or cruelty in either case ; neither in an innocent person 's suffering for the benefit of an offender , nor in his stead ; supposing the suffering to be voluntary : but they have equally the same appearance of injustice and cruelty : nor can i possibly discern any reason why injustice and cruelty should be objected in the one case more than in the other , there being every whit as little reason why an innocent person should suffer for the benefit of a criminal , as why he should suffer in his stead . so that i hope this objection , which above all the rest hath been so loudly and so invidiously urged , hath received a just answer . and i believe , if the matter were searched to the bottom , all this perverse contention , about our saviour's suffering for our benefit but not in our stead , will signify just nothing . for if christ dyed for our benefit so as some way or other , by vertue of his death and sufferings , to save us from the wrath of god and to procure our escape from eternal death , this , for ought i know , is all that any body means by his dying in our stead . for he that dies with an intention to do that benefit to another as to save him from death , doth certainly to all intents and purposes dye in his placea nd stead . and if they will grant this to be their meaning , the controversie is at an end ; and both sides are agreed in they will give up that which by their own confession is an undoubted article of the christian faith and not controverted on either side ; except only by the socinians , who yet are hearty enemies to transubstantiation , and have exposed the absurdity of it with great advantage . but i shall endeavour to return a more particular answer to this objection ; and such a one as i hope will satisfy every considerate and unprejudiced mind , that after all this confidence and swaggering of theirs there is by no means equal reason either for the receiving or for the rejecting of these two doctrines of the trinity and transubstantiation . first , there is not equal reason for the belief of these two doctrines . this objection , if it be of any force , must suppose that there is equal evidence and proof from scripture for these two doctrines : but this we utterly deny , and with great reason ; because it is no more evident from the words of scripture that the sacramental bread is substantially changed into christ's natural body by virtue of those words , this is my body , than it is that christ is substantially changed into a natural vine by virtue of those words , i am the true vine ; or than that the rock in the wilderness , of which the israelites drank , was substantially changed into the person of christ , because it is expresly said , that rock was christ ; or than that the christian church is substantially changed into the natural body of christ , because it is in express terms said of the church , that it is his body . but besides this , several of their own most learned writers have freely acknowledged , that transubstantiation can neither be directly proved , nor necessarily concluded from scripture : but this the writers of the christian church did never acknowledge concerning the trinity , and the divinity of christ ; but have always appealed to the clear and undeniable testimonies of scripture for the proof of these doctrines . and then the whole force of the objection amounts to this , that if i am bound to believe what i am sure god says , tho i cannot comprehend it ; then i am bound by the same reason to believe the greatest absurdity in the world , though i have no manner of assurance of any divine revelation concerning it . and if this be their meaning , though we understand not transubstantiation , yet we very well understand what they would have , but cannot grant it ; because there is not equal reason to believe two things , for one of which there is good proof , and for the other no proof at all . secondly , neither is there equal reason for the rejecting of these two doctrines . this the objection supposes , which yet cannot be supposed but upon one or both of these two grounds : either because these two doctrines are equally incomprehensible , or because they are equally loaded with absurdities and contradictions . the first is no good ground of rejecting any doctrine , merely because it is incomprehensible ; as i have abundantly shew'd already . but besides this , there is a wide difference between plain matters of sense , and mysteries concerning god ; and it does by no means follow that , if a man do once admit any thing concerning god which he cannot comprehend , he hath no reason afterwards to believe what he himself sees . this is a most unreasonable and destructive way of arguing , because it strikes at the foundation of all certainty , and sets every man at liberty to deny the most plain and evident truths of christianity , if he may not be humor'd in having the absurdest things in the world admitted for true . the next step will be to persuade us that we may as well deny the being of god because his nature is incomprehensible by our reason , as deny transubstantiation because it evidently contradicts our senses . 2 dly . nor are these two doctrines loaded with the like absurdities and contradictions : so far from this , that the doctrine of the trinity , as it is delivered in the scriptures , and hath already been explained , hath no absurdity or contradiction either involved in it , or necessarily consequent upon it : but the doctrine of transubstantiation is big with all imaginable absurdity and contradiction . and their own schoolmen have sufficiently exposed it ; especially scotus , and he designed to do so , as any man that attentively reads him may plainly discover : for in his disputation about it he treats this doctrine with the greatest contempt , as a new invention of the council of lateran under pope innocent iii. to the decree of which council concerning it he seems to pay a formal submission , but really derides it as contrary to the common sense and reason of mankind , and not at all supported by scripture ; as any one may easily discern that will carefully consider his manner of handling it and the result of his whole disputation about it . and now suppose there were some appearance of absurdity and contradiction in the doctrine of the trinity as it is delivered in scripture , must we therefore believe a doctrine which is not at all revealed in scripture , and which hath certainly in it all the absurdities in the world , and all the contradictions to sense and reason ; and which once admitted , doth at once destroy all certainty , yes , say they , why not ? since we of the church of rome are satisfied that this doctrine is revealed in scripture ; or , if it be not , is defined by the church , which is every whit as good . but is this equal , to demand of us the belief of a thing which hath always been controverted , not only between us and them , but even among themselves , at least till the council of trent ? and this upon such unreasonable terms , that we must either yield this point to them or else renounce a doctrine agreed on both sides to be revealed in scripture . to shew the unreasonableness of this proceeding , let us suppose a priest of the church of rome pressing a jew or turk to the belief of transubstantiation , and because one kindness deserves another , the jew or turk should demand of him the belief of all the fables in the talmud , or in the alchoran ; since none of these , nor indeed all of them together , are near so absurd as transubstantiation : would not this be much more reasonable and equal than what they demand of us ? since no absurdity , how monstrous and big soever , can be thought of , which may not enter into an understanding in which a breach hath been already made wide enough to admit transubstantiation . the priests of baal did not half so much deserve to be exposed by the prophet for their superstition and folly , as the priests of the church of rome do for this sensless and stupid doctrine of theirs with a hard name . i shall only add this one thing more , that if this doctrine were possible to be true , and clearly prov'd to be so ; yet it would be evidently useless and to no purpose . for it pretends to change the substance of one thing into the substance of another thing that is already and before this change is pretended to be made . but to what purpose ? not to make the body of christ , for that was already in being ; and the substance of the bread is lost , nothing of it remaineth but the accidents which are good for nothing , and indeed are nothing when the substance is destroy'd and gone . all that now remains is to make some practical inferences from this doctrine of the unity of the divine nature . and they shall be the same which god himself makes by moses , which text also is cited by our saviour , hear , o israel , the lord thy god is one lord ; and thou shalt love the lord thy god with all thine heart , and with all thy soul , and with all thy mind , and with all thy strength : and thou shalt love thy neighbour as thy self . so that according to our saviour the whole duty of man , the love of god and of our neighbour is founded in the unity of the divine nature . i. the love of god ; the lord thy god is one lord , therefore thou shalt love him with all thy heart , &c. this is the first and great commandment : and it comprehends in it all the duties of the first table as naturally flowing from it . as that we should serve him only , and pay no religious worship to any but to him. for to pay religious worship to any thing is to make it a god and to acknowledge it for such : and therefore god being but one we can give religious worship to none but to him only . and among all the parts of religious worship none is more peculiarly appropriated to the deity than solemn invocation and prayer . for he to whom men address their requests , at all times , and in all places , must be supposed to be always every where present , to understand all our desires and wants , and to be able to supply them ; and this god only is , and can do . so likewise from the unity of the divine nature may be inferr'd , that we should not worship god by any sensible image or representation : because god being a singular being there is nothing like him , or that can without injuring and debasing his most spiritual and perfect and immense being be compared to him : as he himself speaks in the prophet , to whom will ye liken me , saith the lord , and make me equal ? and therefore with no distinction whatsoever can it be lawful to give religious worship , or any part of it , to any but god : we can pray to none but to him , because he only is every where present , and only knows the hearts of all the children of men ; which solomon gives as the reason why we should address our supplications to god only , who dwelleth in the heavens . so that the reason of these two precepts is founded in the unity and singularity of the divine nature , and unless there be more gods than one , we must worship him only , and pray to none but him : because we can give invocation to none but to him only whom we believe to be god ; as st. paul reasons , how shall they call on him in whom they have not believed ? ii. the love likewise of our neighbour is founded in the unity of the divine nature , and may be inferr'd from it : hear , o israel , the lord thy god is one lord , therefore thou shalt love thy neighbour as thy self . and the apostle gives this reason why christians should be at unity among themselves ; there is one god and father of all , and therefore we should keep the unity of the spirit in the bond of peace , that is , live in mutual love and peace . the prophet likewise assigns this reason why all mankind should be upon good terms with one another , and not be injurious one to another , have we not all one father ? hath not one god created us ? why do we then deal treacherously every man against his brother . and therefore when we see such hatred and enmity among men , such divisions and animosities among christians , we may not only ask st. paul's question , is christ divided ? that we cannot agree about serving him ; either all to serve him in one way , or to bear with one another in our differences : i say we may not only ask st. paul's question , is christ divided ? but may ask further , is god divided ? is there not one god , and are we not all his offspring ? are we not all the sons of adam , who was the son of god ? so that if we trace our selves to our original , we shall find a great nearness and equality among men : and this equality that we are all god's creatures and image , and that the one only god is the father of us all , is a more real ground of mutual love , and peace , and equity in our dealings one with another , than any of those petty differences and distinctions of strong and weak , of rich and poor , of wise and foolish , of base and honourable , can be to encourage men to any thing of insolence , injustice , and inequality of dealing one towards another . because that wherein we all agree , that we are the creatures and children of god and have all one common father , is essential and constant ; but those things wherein we differ are accidental and mutable , and happen to one another by turns . thus much may suffice to have spoken concerning the first proposition in the text , there is one god : to him , father , son , and h. ghost be all honour and glory , dominion and power , now and for ever . amen . finis . notes, typically marginal, from the original text notes for div a94360-e50 john 3. 16. heb. 4. 15. joh. 8. 29. 1 pet. 2. 22. heb. 7. 26 , 27. heb. 9. 14. 1 pet. 1. 18 , 19. 2 cor. 5. 21. eph. 5. 10. 1 pet. 1. 18. joh. 15. 12. v. 13. rom. 6. 6 , 7 , 8. 1 cor. 5. 7. lev. 1. 4. heb. 9. 28. v. 28. joh. 15. 1. eph. 1. 23. deut. 6. 4. mark. 12. 29. 30 , 31. isa . 46. 5. 1 kings 8. 39. rom. 10. 14. eph. 4. 6. mal. 2. 10. lazarus's sores licked; or, an answer to these three positions: i: that christ paid tribute to cæsar. ii. that cæsar was an usurper in judea, and had onely bare possession, but no right at all. iii. that bare possession, without any right to a throne, gives title sufficient to the usurper, and is ground sufficient for people to subject to that usurper. hall, edmund, 1619 or 20-1687. this text is an enriched version of the tcp digital transcription a86677 of text r202495 in the english short title catalog (thomason e615_19). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 55 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a86677 wing h326 thomason e615_19 estc r202495 99862750 99862750 114926 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a86677) transcribed from: (early english books online ; image set 114926) images scanned from microfilm: (thomason tracts ; 94:e615[19]) lazarus's sores licked; or, an answer to these three positions: i: that christ paid tribute to cæsar. ii. that cæsar was an usurper in judea, and had onely bare possession, but no right at all. iii. that bare possession, without any right to a throne, gives title sufficient to the usurper, and is ground sufficient for people to subject to that usurper. hall, edmund, 1619 or 20-1687. [4], 19, [1] p. [s.n.], printed at london : anno 1650. attributed to edmund hall. a reply to an unidentified work by lazarus seaman. annotation on thomason copy: "nou. 9.". reproduction of the original in the british library. eng seaman, lazarus, d. 1675. jesus christ -political and social views -early works to 1800. legitimacy of governments -early works to 1800. a86677 r202495 (thomason e615_19). civilwar no lazarus's sores licked; or, an answer to these three positions: i: that christ paid tribute to cæsar. ii. that cæsar was an usurper in judea hall, edmund 1650 10027 17 95 0 0 0 0 112 f the rate of 112 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2007-09 elspeth healey sampled and proofread 2007-09 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion lazarus's sores licked ; or , an answer to these three positions : i. that christ paid tribute to caesar . ii. that caesar was an usurper in judea , and had onely bare possession , but no right at all . iii. that bare possession , without any right to a throne , gives title sufficient to the usurper , and is ground sufficient for people to subject to that usurper . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , matth. 22. 21. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrysost. hom. 71. in matth. 22. printed at london , anno 1650. to the reader . it is not ( courteous reader ) with an hereticall independent , a papist , or a proud prelaticall protestant , that i am to deale withall ; but with a presbyterian ; and not with a loose , vaine , weak but with a grave solid , judicious , and learned one ; with such a one i undertake to grapple . i confess it is a bold attempt ; and the truth may suffer much under pretence of defending it . i have made it my profession to defend truth ( since i could grasp a spea● ) in jonathans armour , more then with davids sling : but since i cannot now go in jonathans armour , i have boldly taken up davids sling and from the brook of living water , have fetcht smoothe stones to sling at this champion , who , like another goliah chalengeth all the world to answer him . indeed the odds betwixt my antagonist and my self are great ; for , i am but a youth , and he a man of war from his youth . this is the first field ( of this kinde ) that ever i pitched ; but he hath pitched many . he hath both the hill and the winde of me in this field : for he hath many learned authors who in some things support him ; and he hath ( which is all ) the times on his side : whereas i am alone in this controversie , like the dove in the valley and shall be envied by the most that read my papers . truly had he been a papist , or an heretick , or one de crumenimulga turba , that had onely writ to get money ; had he not been a presbyterian , and an eminent one , and by his open apostacie , and impudent defence of a dangerous errour both in cambridge and london ▪ scandalized his profession reproached the gospel , hardned the wicked , and perverted many ; and grieved and made ashamed the rest of gods faithful people , who stand silent , as having nothing to say against those who reproach them with such foule apostacie , in so eminent a presbyterian : i had altogother been silent as to this controversie ; neither had i now done what i have done , but to rouze up the invincible pen of a most learned and pious doctor , in case i am wronged , or the truth by my weak defence wronged . the truth is , this fire was first kindled by him in my brest ; who by making a question of it , set me to search whether ever christ payd tribute to caesar . in searching , i found the contrary so clear , that , for the undeceiving of many of my misled friends , i have adventured it to the publick view , in opposition to this relapsed presbyterian doctor , whose fall is so notorious , that it made m. john goodwin kick at him in this jeer , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , joh. 11. 11. as m. goodwin uses the first part of our saviours words to jeere his relapsed friend , so i shall use the latter part in charity , and say , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . i pray god i may : for i am sure he sleepeth a sinfull sleep . m. john goodwins jest , i perceive , is better then his earnest : for he speaks truth in jest , which he seldome doth in earnest . i know nothing better to rouze the doctor , and recover him out of his swouning fit then to sprinkle some of his own holy-water in his face : 't is no worse then he gave to the earl of manchester , in the epistle dedicatory before his book called the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , christ ( saith he ) ownes none as being of his side but those that are called , chosen , and faithful , revel. 17. 14. your doctorship knowes assuredly , and you need not be put in mind by me , that they who do wickedly against the covenant , ( whether god's , or man's ) are such as are corrupted by flatteries . neither is this without the bounds of your consideration , that [ without understanding , covenant-breakers ] ( rom. 1. 13. ) are joyned together , in the same catalogue of those that are given up [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] to vile affections , rom. 1. 26. and [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] to a reprobate minde . to these his own words retorted on himself , i 'll add but these of chrysostome , hom. 16. in matth. 17. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; i have done : i hope no man will say that i bite him : if i do , t is with his own teeth , and he may thank himself . the worst that the sharpest censurer can say of me , is onely this , that i act the part of dives his dogg in licking lazarus's sores . if that be all , i shall not refuse the employment , so be it i may lick them whole : for i dare pawn my salvation upon it , that such spiritual sores as covenant-breaking ▪ and apostacie from persecuted truthes , being uncured , shall sooner depress lazarus to the place where dives is , then carry lazarus into abrahams bosome . matth. 22. 19 , 20 , 21. shew me the tribute-money . and they brought him a peny . and he said unto them , whose is this image and superscription ? they say unto him cesars . then saith he unto them , render therefore unto cesar the things which are cesars , and unto god , the things which are gods . from this text the doctor indeavoured to prove ( as my selfe and others understood him ) that a king who hath true title , and just right to the throne , and is out of possession , may lawfully subject himself to an usurper , who hath not title , but bare possession : this he said was christs opinion , who in matth. 22. in the text above rehearsed , acknowledgeth , by the penny which bare caesars image , that the possession was caesars . he proved the other part , from christs practice , who being by right king of the jewes , being of the royal bloud , of the family of judah , and heir to the crown ; yet being out of possession , pays tribute to caesar , who had no right , but possession onely . that christ paid tribute to caesar , he proves in matth. 17. 24 , 25 , 26 , 27. and when they were come to capernaum , they that received the tribute-money , came to peter , and said , doth not your master pay tribute ? he saith , yes . and when he was come into the house , jesus prevented him , saying , what thinkest thou , simon ? of whom do the kings of the earth take custome or tribute ? of their own children , or of strangers ? peter saith unto him , of strangers . jesus saith unto him , then are the children free . notwithstanding , lest we should offend them ▪ go thou to the sea , and cast an hooke , and take up the fish that first commeth up : and when thou hast opened his mouth , thou shalt finde a peice of money : that take , and give unto them for me and thee . now ( saith he ) though matth. 22. 19 ▪ 20 , 21 , prove nothing but that caesar had the possession , not the right ; yet since in matth. 17. 24 , 25 , it was the practice of christ to pay tribute to caesar , it was also the opinion of christ in matth. 22 , that tribute ought to be paid to caesar an usurper , who had possession , but no right , by those that had right to the crown , yet were out of possession : and that because the practice of christ , and the opinion of christ were one and the same ; otherwise we should make a strange christ of him . but he did pay tribute to caesar ( mat. 17. 24 , 25. ) though he were by right king of the jewes , but out of possession . by this 't is manifest , that the doctor holds these opinions ; upon which he grounds his discourse . 1. that christ paid tribute to caesar . 2. that caesar was an usurper , one that had no right , but bare possession onely of the kingdome of judea . 3. that bare possession without any right , is ground sufficient for any people to subject to that power . now because i am resolved to be briefe , i will avoid all ambages , and forthwith enter the list , and grapple with the doctor , by denying every one of these propositions : viz. 1. christ did never pay tribute , nor give order to peter to pay tribute to caesar . 2. that caesar had more then bare possession of the kingdome of judea . 3. that bare possession , without any right , as it gives no true title to any power , so neither is it a sufficient ground for any people to subject to such a power . 1. christ did never pay or order any tribute to be paid to caesaer . this i prove thus : 1. argum. if the scripture no where prove it , then there is no ground for me to believe it . but the scripture no where proves it . ergo . 2. argum. if those scriptures alleaged for to prove christs paying of tribute prove the contrary ; then i am bound to believe the contrary . but these scriptures alleaged prove the contrary . ergo . the onely place alleadged to prove that christ paid tribute to caesar , is matth. 17. 24. 27. where the collectors of the didrachme came to peter to demand it of him and his master , in verse 27. christ bids peter pay a stater for himself and christ his master ; and he doth it . now this , they say , was tribute-money to caesar . not onely the doctor , but many learned men are of this opinion . in the margin of one bible , i finde these words : this was an attick didrachme , which the romans exacted after they had subdued judea . so saith deodat's . but beza denies that : for , saith he , hoc postea factum ; the romans did not exact this money untill 75 yeeres after the birth of christ . joseph . de bello judaico , lib. 7. cap. 26. therefore he refers it to matth. 22. 17. where the word [ census ] he thinkes containes both the didrachmes that christ paid ; which taxe he conceives was a taxe of augustus , which he laid upon every head , because peter and christ paid a certain sum . i do not know in any thing that beza stumbles and rambles so much , as in this . he proves out of josephus , that the didrachme was never paid away from the temple untill 75 yeeres after christs birth ; and therefore he conjectures 't was some other certaine taxe laid upon every person by the romans ; but brings not the least proofe for it out of scripture or history , that the romans exacted the didrachme . some other learned men conjecture that augustus exacted this didrachme when cirenius was governour , luke 2. 1. when all the world was taxed : but neither dio , chrysostom ▪ nor josephus ▪ nor any other historian that ever i heard of , maketh mention that the didrachme should be put upon every mans head . indeed there were surveys taken of the grounds , and mechanicks names taken , luke 2. 1. vt discriberetur totus terrarum orbis ; id est , ut discriptis omnium civitatum capitibus intelligeretur , quae cujusque regionis , vrbis , familiae , domus , facultates essent , saith beza ; and deodate is of the same opinion : but this is farre from proving that the romans exacted the didrachme of the jewes . cornelius è lapide is of opinion , that this didrachme which peter paid , was not sacrum but prophanum ; and that it was paid to the romans : and he onely , endeavours to give reasons for this opinion ; the one is from christs words to peter , ver. 26. of whom doth the kings of the earth demand tribute or custome ? there the word censum ( saith he ) declares it to be not the money of the sanctuary , but the kings money , the roman tribute : for the word census is a romane word , which signifies the estimation or valuing of goods . but grant all that cornelius è lapide saith , his consequence will not hold , that therefore that which peter paid was money to caesar ; because christ , to shew peter how little reason they had to exact it from him , ( who was born king of the jewes , and was the naturall son of the king of kings ) puts an allusive question to him , or , ( as chrysostome holds ) proposeth an argument , à minore ad majus , drawing it thus , from peters concession : if kings of the earth do not exact tribute from their naturall sonnes , being of the royall bloud ( because 't was their prerogative royall to receive ; ) then much less reason have these to demand this money of me , who am their king , and the naturall son of the king of kings , to whom of right this tribute belongs . ( for this was no other money then the shekel of the sanctuary ; and for that end it was gathered , and for that end it was paid , as we shall prove anon . ) so that cornelius è lapide's reason is invalid , unless he will also thence inferre , that christ was of the royall blood of the caesars , and christ drew the force of his reason from thence ; which no man will affirm . his other argument is false , which he grounds upon josephus , lib. 14. antiq. cap. 8. where he saith , after that pompey had won the city jerusalem by conquest , he subdued them to the romans , and from that day exacted the didrachme . whereas josephus speaks not one word of the didrachme . he saith , as for jerusalem , he made it tributary to the romans , taking away from the jewes those cities in coelosyria , which they had conquered , and assigning them a proper and peculiar government . pompey was so farre from robbing the temple of the didrachme , that ( saith josephus in the same book and chapter ) though he saw the table of gold , and golden candle-stick , with divers other rare and precious things in the temple , besides two thousand talents of silver there put ; ( through the reverence he had of god ) he touched nothing of all which he saw . so that è lapide's reasons herein are both destitute of strength and truth ; and therefore none at all . i finde learned weemes , and godwin , no less learned in the jewish antiquities , both of this opinion , that christ paid this didrachme to caesar : but neither of these learned men prove that caesar ( in christs time of being on earth ) exacted the halfe shekel that was paid formerly to the temple ; but a man may almost prove the contrary from their own words . to begin with doctor weemes , two things he acknowledgeth . 1. that caesar was exceeding favourable to the jewes . 2. that the pharisees demanded this tribute mony of peter . now if caesar was so favourable to the jewes , as that he granted them a free exercise of their religion , he debarred them not from keeping the sabbath , nor from circumcising their children , he neither tooke their synedria , nor their {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} from them ; is it probable that he would take away the money of the temple , which was to repair it , and to supply the priests wants , and several other holy uses ? certainly he was no such favourer of the jews , that would starve all their priests , and ruine their temple ; which cesar must needs be guilty of , if he took away the money due to the temple . 2. but he saith in another place , that the pharisees demanded this money of peter ; and i am prone to believe it . if then the pharisees gathered this , as 't is most probable they did , ( for the masters of the synagogue , from the captivity in babylon , gathered the half shekel , which is the didrachme , and sent it to jerusalem to the high-priests ; and the pharisees were many of them masters of the synagogue ▪ luke 9. 43. ) it is most probable , then , that this money that they demanded , was money for the temple , and that money which every one paid to the temple according to the law , exod. 30. 13. this was sacred money , and this onely the pharisees would gather . as for caesars taxes , the pharisees abhorred such an unholy imployment ; that was the office of the publicans , to gather caesars money : the pharisees were so farre from gathering caesars money that they abhorred a publicans company , because of his office : they would not dine with him , nor converse with him ; but would even wash after they had gone thorow the market-place where the publicans were conversant . and is it probable that the pharisees would take upon them the publicans office , to gather cesars money ? thus far it seems improbable , from m. weemes his own concessions . so godwin i. e. acknowledgeth that what the greek copie reads {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the syriac readeth duo zu●im . now that zuz was answerable , saith he to the roman denarie : so that by his confession , there is as great difference betwixt the roman penny which they shewed to christ , matth. 22. 19. and the didrachme which christ paid . matth. 17. as betwixt seven pence half-penny , and one shilling and three pence ; which any old man without spectacles may discerne . m. godwin therefore , to make his opinion hold , makes this distinction : there is ( saith he ) the common penny ; and the penny of the sanctuary : the common penny that valued seven pence half-peny , was romane money ; but the penny of the sanctuary , that valued one shilling three pence , he saith cesar exacted . and brings for a proofe joseph . lib. 7. de bello judaico , cap. 26. which plainly proves that cesar never exacted it till above fourty yeeres after christs ascension ; untill which time , the didrachme was payd unto the temple . so that that which he makes the ground of his argument , proves just the contrary . thus have i , out of their own mouthes , ( who endeavour to prove that christ did pay tribute to cesar ) proved almost , if not altogether , the contrary . but to come more close to the argument , and to prove that the scripture alleadged proveth not that christ paid tribute to cesar . the scripture alleadged is matth. 17. 24. 27. in ver. 24 , the gatherers of the tribute came to peter , and say , by way of question , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; payeth not your master the didrachme ? peter answers , yes . and in ver. 27. christ bids him look in the first fishes mouth that came to the hook and therein he should finde a stater ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , thou shalt finde a stater ; that give for me and thee . now i prove this was not paid as tribute to cesar , 1. because this was gods money , and none of cesars . there was cesars money , and gods money ; both which christ distinguisheth , in matth. 22. 19 , when the pharisees came to tempt him : he calls for a piece of money , numisma census , the roman tribute-money : they brought him denarium , which had cesars image on it . he saith , whose image and superscription hath it ? they said , cesars . then said he , give unto cesar the things that are cesars , and unto god the things that are gods . that money that had cesars image and superscription on it , weighed one attick drachme : for ( saith budaeus ) drachma attica , & denarius romanus , ejusdem fuerunt ponderis & praetii . the old silver denarie here mentioned was in value seven pence half-peny : this was cesars money ; and christ bids them to give cesars money unto cesar . but there was gods money , which was the shekel . now there was the full shekel , which weighed four drachmes ; and this was the stater which christ paid for himself and peter . stater and shekel are all one ; onely the one is a greek word , the other is an hebrew word . stater comes from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which signifies to weigh ; and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in hebrew signifies to weigh . and in 1. sam. 9. 8 , the shekel and the stater are one and the same : what the hebrew reads shekel , the septuagint translates stater . now half this stater or sheke every soule throughout israel , from twenty years old , was to pay to the lord . the halfe of this shekel made the didrachme , which was as much money as the roman tribute-money in weight . it was in value fifteen pence . ( the romane tribute-money was in value but seven pence half-peny . ) this had the rod of aaron on one side of it , and the pot of manna on the other side stamped on it ; and this was gods money , and this christ bids the pharisees give to god : give that which was cesars money to cesar ; and that which was gods money , to god . now this didrachme was none of cesars money ; for it had not his stamp on it , as beza manifests : this money went to gods house ; and for that end christ paid it . and of this opinion is baronius , and franciscus lucas , and others ( saith cornelius è lapide ) . this half shekel ( as chrysostome observes ) and the didrachme , are all one : and it was demanded of peter , saith chrysostome , and was paid , for christ and peter ; for himself , as the first-borne ; and for peter , as the first and chiefest of the apostles , or because he was the first-borne : for that money was redemption-money that the jews paid ; it was gods money , which was paid to god in remembrance of their redemption in egypt , when god slew all the first-borne in egypt : then he saved israel ; therefore the first-born of israel was god's redemption , numb. 3. 13. ( the very text that chrysostome grounds his discourse on : ) which custome from that day continued amongst the jews . so that chrysostome is far from conceiving that christ paid that money as tribute to cesar . this half shekel being gods due by the law , exod. 30. 13 , 16 , and paid untill the captivity ▪ and in the captivity ▪ and afterwards , by every man in israel ▪ to the temple ; this having also the stamp of the sanctuary upon it viz. the pot of manna , and the rod of aaron ; it being also in value as much more as cesars money ; it cannot be imagined that this didrachme , and that money , matth. 22. 19. which they shewed christ , should be all one . it is most improbable , for this reason ; because in matth. 17. 24. there they came and demanded money at capernaum of christ , and he paid it . now certain dayes after this at jerusalem ; the pharisees brats ( matth. 22 ) came on purpose to intrap him with this question ; is it lawfull to pay tribute to cesar , or no ? {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ▪ saith chrysostome , hom. 17. in matth. 22. the pharisees breathed out their fury against christ , in that question . now if christ had paid tribute before to cesar at capernaum , this question had been out of doubt , and the pharisees device exceeding weak , in proposing that which he had put out of doubt before . therefore 't is probable that what christ paid at capernaum , was money to the temple , and not tribute to cesar a : for there they came not to tempt him , but to aske him , and to receive it . 2. this money that christ paid at capernaum , could not be tribute-money to cesar , because christ was never taxed : he was never inrolled in cesars books that we read of ; neither was there any reason : for he had neither house , nor land , nor money . and what could cesar exact from him , who had nothing ? 3. if the money that christ paid had been tribute to cesar , then peter , who had a house and family in capernaum should have paid more then christ , who had neither house , nor family nor goods , nor any thing else of value : but christ paid equally with peter ; which , according to the roman law had been most unjust ; but , according to gods law ( exod. 30. 15. ) was most just : for there the rich was to give no more then the halfe shekel , and the poor was to give no lesse ; because the redemption of their soules was a like pretious ; therefore they paid alike , each man his halfe shekel ; which was here exactly paid by peter , for himself , and his master . he gave the stater ; which being divided equally into two , make just the redemption-money , the half shekel for each . 4. if that money which christ paid , had been tribute-money to cesar , then christs inference from peters answer to his demands , matth. 17. 25 , had not been good : for if from peters concessions , christ had argued thus : if the kings of the earth demand not tribute of their natural sons , then i am free from paying tribute to cesar ; this would not have followed unless we shall make christ of the family of the cesars : or if he had argued thus : i am of the family of the kings of inaah ; i am heir to the crown , therefore i am free from cesars tribute , which he hath laid upon judea ; this would not follow neither : for , in a conquest , the king's family is most engaged to the conqueror ; and so christ could not have expected to be free from caesar . but now to argue from the money paid to the temple , to his prorogative royal , the argument will hold : for , if the children of the kings of the earth be free from taxes , because of their prerogative royal , then much more am i free from paying the half shekel , being the son of god , and the true king unto whom you pay your redemption-money . in this sence chrysostome understands it . 5. it cannot be proved by any history that ever caesar exacted , or that the jews paid this didrachme , until after the destruction of jerusalem by vespatian , which was above fourty yeers after christs ascension . so that by this time i doubt not but the reader may satisfie himself , that the scriptures alleadged to prove that christ paid tribute to cesar do not onely not prove the same , but prove the contrary . the doctor saith ( secondly ) that cesar was an usurper and had no right at all , but onely bare possession of the jews kingdom : and this he proveth out of 1 mac. 8. where the jews made friendship , and joyned in association with the romanes , not out of any intent to subject to them . but , to answer that , 't is well known to every historian , that very many yeers after that league made betwixt the romanes and the jews , the jews provoked pompey to break the league . for when hircanus and aristobulus were in contest about the kingdom and the priesthood , they referred the ending of the difference to pompey , who gave the kingdom and priesthood to hircanus . whereupon those that favoured aristobulus in jerusalem , resisted hircanus : whereupon began a civil war , unto which pompey was called , by hircanus and his party ; who coming with an army against jerusalem , besieged it and took it by storm ; subduing the people , and making them tributaries to rome . and here began the jews tribute to the romanes ; they being brought , by a perfect conquest , to submit to the romanes . but to view more strictly every particular of the doctor's thesis : he saith , cesar was an usurper . to that we answer , first , if we consider the office of cesar {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , 't was lawful because his office was monarchical ; and monarchie was by god instituted from the creation : for adam , by institution , was soveraign over man , as well as the rest of the creatures : adam was subject onely to god . adam , had he continued in innocencie , though he should not have had dominium directum , or , as the school-men say ▪ dominium altum ; yet he should have had dominium subordinatum , a subordinate rule to god over men . this was adam's doe after the fall , by the fifth commandment ; which law was implanted in adam , and was verbum {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in his heart . now though adam fell from this law , and by that meanes lost all his ability to keep this law , yet this law thereby lost none of its strength ; it expected as much from adam as before he fell and from all other men descending from adam : so that if the fifth commandement were in force then , doubtless there was subject on required then ; and this by right belonged to adam , as the eldest man the first man . this subjection to the eldest , was gods institution gen. 4. 7. caine was the eldest ; he was a wicked man , whom god regarded not : abel was the beloved of god , yet god would not take away caines temporal right of dominion , but said , he ( viz. abel ) shall be subject to thee and thou shalt rule over him . so that monarchie is gods institution : and personall evils in that monarch , cannot exempt good men from subjection to them . indeed , the world ran into anarchy after the murther of abel ; but yet we shall finde that god preserved monarchie amongst his own people in the family of seth , and so to noah , and from noah to abraham , and from abraham untill the church of god became exceeding numerous : then god raised up those two great ordinances of magistracie and ministry to govern his people . moses and aaron both which sprung out of one fountain , 1 chron. 33. 13. to shew the nearness that is betwixt magistracie and ministry in the church , they are as two pleasant rivers rising from one head and running one way in several streams , for the protection and profit of the church . from that day , till the destruction of the jewish sate , ( except when gods heavie hand in judgment was upon them ) they were governed by monarchs . moses was a monarch : for the twelve tribes received the law at his mouth ; all other officers in that state were appointed by him , and not immediately by god , as moses was . from judges , the state rose to kings : when they came to kings , they came to the top of their prosperity ; they came to the government that god had promised to abraham , and to that government which moses prophesied of , and left directions for , dut. 17. 14 , 15 , 18 , 19. 't is true , god gave then their first king in anger , because they sought him unlawfully , in murmuring against their lawfull magistrate samuel and desiring a king for unlawfull ends , and not patiently waiting gods leisure . this king god took away in his wrath , and cut off his family : but god chose him another king , david by name , and established his family in the throne of judah , untill the carrying away of the king and people into captivity . by which 't is manifest , 't was not the office of a king that god gave in anger , but the person of a king that god gave in anger . kingly government continued for fourteen generations in jerusalem unmoved , in the family of dauid : neither the church nor state of israel were settled , untill kingly government was established ; and then the arke was brought to a settled place , and a temple erected for gods worship . by all which , and much more that might be said , 't is evident , that monarchy is jure divino ; and therefore the office of caesar , as monarchical simply considered , was not usurped , but lawfull . object . but the doctor saith that caesar had no right , but bare possession onely of the kingdome of judea , sol. to that we answer very briefly and plainly not medling with learned grotius , or those other discourses of learned men , but using this plain distinction of right in general ; there is a natural , a providential , and a civil right . 1. a natural right cesar could not have , unless he could prove a succession from noah ; which were ridiculous to think . besides , he got his power by violence ; and therfore 't was not any natural right that he had to be emperour . 2. there is a providential right , which is by gods permission : this cesar had : for god suffered him to subdue the west and after that to overthrow the eastern armies that came against him : he overthrew pompey himself and so made himself possessor of the most of pompeys victories in the east yea , this right traitors and usurpers have to the thrones that they possess : this right a slave ( through gods just judgment on a nation ) may have to the throne : for not a sparrow falls to the ground without gods permission . this right both lawfull kings and usurpers have to the thrones they possess . athaliah , that murtherer of the royal family ▪ had onely this providential right , which she made appear onely by possession . but this right gives not just title , nor can expect any subjection meerely upon that and no other right : and the reason is , because when providential right crosseth civil and natural right , here a man is not bound to follow providence , but to guide himself by moral and divine precepts : for divine precepts are perpetual standing laws , by which the actions of men ought to be guided : but providential acts were never ordained for lawes or rules by which men should walk ; and therefore to such a right there is no subjection due : for providential right may be given by god to the to the vilest person , in judgment to a nation on purpose to try them , that so , by such divil-worship and unlawful subjection that nation may fill up the measure of their iniquity , and god may destroy both them and their governours . we see this dreadful ensample written on the ten tribes backes , in bloudy characters . 3. there is a civill right , which in divers respects may be either humane or divine . as for example : caine had a civill right of domination ; this civill right , it was in respect of its original , and the author of it , divine : for god had ordered it so : but as descending from adam the monarch of the world , he had a right by succession ; which right we call humane right . now a humane right is either by succession or conquest , or compact . to be briefe , we affirme that cesar had an humane right by conquest , over the kingdome of judea . that i call an humane right , by conquest , which brings the whole community , by an over-awing power , to promise subjection to , and owne the authority of the conqueror ; whereupon the conqueror promiseth them protection . this gives the conqueror a humane right and title : for he holds his title jure gentium & concessu gentium . the learned well observe there are five sorts of subjects : 1. subjecti naturae . 2. subjecti affectionum . 3. subjecti fortunae . 4. subjecti belli . 5. subjecti ex compact . the jewes were subjecti belli , to nebuchadnezzar , who by conquest subdued zedekiah , and made him take an oath of allegiance not to rebell against him ; the breaking of that oath was rebellion , 2 chron. 36. 13. here nebuchadnezzar's conquest gave him a humane right ; otherwise there could be no rebellion against him . now i prove the jews were either subjecti affectionum , subjecti belli , or subjecti ex compacto , or all , to cesar , by this argument , if the chief priests and the people owned no other king then cesar ; then cesar , by the consent of the priests and people , was their king , and they his subjects : but the chiefe priests and the people owned none for their king but cesar , john 19. 12. the jewes cried out , if thou let this man go , thou art not cesars friend . whosoever maketh himself a king ▪ speaketh against cesar . ver. 14. pilate saith , behold your king . ver. 15. the chief priests answered , we have no king but cesar . now i would faine know of the doctor , what more cesar could desire to make him king of the jewes by humane right , then the consent of the high priests and the people . so that cesar had more then bare possession : for he had as much humane right as both the chiefe priests and the people could give him . 3. the last position of the doctor's we contradict , by affirming , that bare possession without right gives no true title to any power ; neither is it ground for any people to subject to such a power . this my position hath been already proved , by more learned pens ; therefore the less shall be said at this time ; onely we 'll state what bare possession meanes rightly , by putting a right case . we 'll suppose that eutopia's kingdome is governed by a king , whose power is measured by the lawes of his kingdome , which are the rules of government : those lawes are made not by the king alone , but by a convention of to estates who are joyned in equal power with the king in making a law : for those two estates have negative voices ( which is their grand priviledge ) equal with the king : in this respect there is no subordination in the three estates sitting ; for they are concauses of the same effect ; which admits not of subordination . yet this king is principium , caput , & finis parliamenti : for he is primus motor : he is created by none , nor chosen by none ; but he creates the lords , who make one of the two estates which he assembles to him to make a law : and the other , by vertue onely of the kings writs & summons , are inabled to be chosen by the people , and sent up to the place mentioned in the king's summons , there to consult de arduis regni . this king hath power to continue or to dissolve a parliament when he pleaseth ; but this power he invests his parliament with : which done , he and the parliament differ ; whereupon the king forsakes his parliament ; which by law he cannot do , the parliament sitting ; for neither of the three estates can depart upon any pretence from the other two , withoutt he joynt consent of the whole : if either do , the other two will act , protempore , as if the third were present ; because otherwise , through the obstinacie of one , the whole would run to ruine , by reason of the third's absence . this difference at last breakes into a civil war betwixt the king and the two estates : whereupon necessity inforceth the two estates to lay hold on the kings sword , the militia , which was the kings undoubted right ; and the parliament could not have touched it , had the king continued with them . the king complains that the parliament takes away his right ; the parliament say the king 's mistaken , and misled by evil popish councel ; who under pretence of establishing him , seeke his ruine , and the ruine of religion , and the parliament : they protest they intend not to take it from him , but secure it for him ; which they may do , in time of such apparent danger : and to shew their loyalty , they voluntarily enter into a solemn league and covenant , to defend religion , lawes , parliaments , and the kings person , against papists on the one hand , and sectarians on the other hand . after they have thrown down the papists party , who were the king and parliaments enemies on the one hand , up starts a subtile politick religious hypocrite , who by undermining and supplanting his betters , gets at last to have the power of the whole militia of the kingdome in his hands : which , when he hath it , contrary to his former oathes , vows , protestations , and covenant , all which he solemnly took in publicke , he lays violent hands on the king , allures by promises , and terrifies by threats the two estates , who hereupon are divided : the timerous and guilty party flie to this hypocrite , who presently ingageth them to live and die with him : which done , by the power of his sword he removes those that did oppose him , and puts in his own party , who vote what he commands them . this done , he claps up the king close prisoner , and then puts on his party to inforce him to resigne his power : which the whole kingdome seeing , rise up in armes against this traiterous hypocrite , and divert him and his and party from proceeding in their intended designe . whereupon the two estates assemble , and sit freely , and vote a treaty with the king . the king yeelds to it , and signes the propositions ; especially these three . 1. to root out popery . 2. to establish the protestant religion . 3. to give the power of the militia to the parliament . this the two estates vote to be sufficient ground for the setling of the kingdomes peace . hereupon this aspiring hypocritical traytor , persorce , pulls down those that voted this , and sets up againe his own party , which were formerly ingaged to him . whereupon the secluded members make this protest : we the knights , commons , and burgesses of the parliament , above a hundred in number , being forcibly seized on and , kept by violence from sitting in the house , do , in our owne , and the names of the counties for which we serve , protest , to the kingdome , that ( since the execrable force upon our persons , against our ordinances and commands ) all acts or votes , made or to be made during our restraint , are null and void : and all assistants or abettors in the same treasonable armed violence , are hereby proclaimed open enemies , and professed perverters of the kingdomes priviledges . thus the third estate protesteth : notwithstanding the pact party in the third estate of the kingdome of eutopia sits by the power of the aspiring trayterous hypocrite , who hath the power of the militia thorowout the kingdom into his hands : these few proceed in their exorbitant and illegal courses , to destroy the chiefe of the three estates ; and for this end , desire the said estate of lords to joyne with them ; which by the law of nature they cannot do : for neither of the three estates are capable of being attached as estates : for , then two might joyne together to destroy any one of the three ; and so the government must necessarily , by its own power , be confounded . the lords reject the motion : hereupon this pact party , by the power of the sword , which now was wholly theirs , clap a lock and a guard upon the doore of the house of the second estate of lords ; and forthwith dubb themselves kings , by voting these three votes . 1. that the people are the original of just power . 2. that the commons are the supreame power of the nation . 3. that whatsoever is declared by the house of commons to be law , hath the force of a law . against this the house of lords , who are the second estate in the government of the kingdome , protest ; as also against their violence in secluding them from sitting in the parliament . this pact party proceed by their owne power , and erect a court , and appoint the men who shall sit , judge and condemne the king , who is the first estate ; who , upon the scaffold where they behead him , protesteth , that would he have yeelded to have given away his power , he needed not to have come there ; but for the government , lawes , and liberties of the kingdome , he there died a martyr . now in such a case , where a whole kingdome is ingaged by oathes , vows , protestations , and covenants , to defend their lawfull governours and government all the dayes of their life ; if such a party shall arise , and , contrary to their vows , oathes , protestations and covenants , rise up against , overthrow , imprison , behead , and overtop the three estates , all which three never resigned the least of their power , but all three openly protested against them as publike enemies to the kingdome , and traytors ; i say , in such a case , notwithstanding that party be in possession , and have suppressed the ancient government of the kingdome , yet this gives them no just title to the government ; neither doth it disengage people from their former oaths to the ancient government , nor oblige the people to subject to the usurper . for if this should be true , that an usurper that hath no right , but being in possession , ought therefore to be subjected to , then this must necessarily follow , that all resistance made against an usurper , is treason or rebelion ; and then the priests , and the captaines , and people , in 2 king. 11. who deposed athaliah the usurper , and set up the lawfull heire the kings son ▪ in her stead , rebelled : but the scripture doth not affirme anywhere that they were rebels , or traytors , nor dares any sober-minded man affirme it . i shall say no more but this , ( because i am unwilling to exceed or be tedious upon this discourse ) that he that shall affirme , that obedience is due to an usurper , because he is in possession of the throne , affirmes that , which , 1. iscontrary to the law of god ; 2. to the law of nature ; 3. he maintains a damnable sin . 1. he opposeth the law of god : for the fifth commandment injoynes every man , honour thy father and thy mother . now an usurper is he that deposeth and murthereth my civil father ; and i am no more bound to obey him , then the natural son is bound to observe him who murthers his father , on purpose to take possession of his family and estate : nor no more , then the apostles were bound to obey judas because he betrayed his master ; though he should have got christs coat on after he had murthered him . againe , 't is contrary to that commandment , thou shalt not steal : for he that gives to an usurper , that which is due to his lawfull magistrate , plainly robbs his magistrate of his due . s. paul injoynes the romans to pay tribute to whom tribute is due : but no tribute is due , no nor honour , to an usurper , one that hath neither humane nor divine right . indeed many times people have been forced to pay tribute to an usurper , and to sit silent under the tyranny of usurpers : but a forced subjection is so far from being an argument that subjection is due , that it proves the contrary . 't is contrary to that command , thou shalt not beare false witnesse against thy neighbour : for in subjecting voluntarily to an usurper , the lawful magistrate is slandered as a tyrant and an usurper , and the tyrant and usurper is honoured as a lawful magistrate . 't is also contrary to that commandment , thou shalt not kill : for in setting up and worshipping the usurper , the authority , honour , and majestie of the lawfull magistrate is stifled , and killed ; and , as augustine saith , he that goeth about to destroy a king , as much as in him lies indeavours to dethrone god : for kings are gods representatives on earth . but i shall bring the fathers , anon , within the ordinance of speaking treason . 2. 't is contrary to the law of nature : for justice which is the queene of nature's laws , bids me suum cuique tribuere , give to every one his due . it forbids me to give that to the servant which is due to the master ; it forbids me to set the foot where the head should be , and the head where the foot should be . solomon observed this as a great evil which he saw ; princes on foot , and servants on horseback . if that were so great an evil , what would he have said , if he had seen princes heads on the block , and their sworn servants , yea , those that were scarce worthy to eat with the doggs of their flock , judging and condemning their masters heads to be cut off ! this sin is so much against the light of nature , that the ravens of the field shall pick out his eyes that is so presumptious as to behold such iniquity with approbation . but this sin and great evil , even against nature , are they guilty of , who shall yeeld subjection and obedience to those who are such usurpers ; inasmuch as they allow of all their actions , and justifie their authority . 3. 't is a damnable sin to subject to usurpers , who have no right but bare possession ; because , they that so subject themselves , resist the powers that are ordained of god , rom. 13. 2. and they that resist , shall receive to themselves damnation . now he that subjects to an usurper , who in the sight of all the world , hath , by treason against the higher powers , got possession of the throne , consents to , and allowes of the evil of the usurper , and so comes into the same condemnation with him . if under the law , ( lev. 20. 9. ) he that cursed his father was surely to be put to death ; of how much greater judgement is he worthy , who shall crucifie his civil parents , the parents of the kingdome ; who shall presume to make , by his rebellion and treason , a whole kingdome fatherlesse ! this sinne of rebellion is so abominable , that in one place 't is put in the ballance with witch-craft , to shew that witches and rebels , as they are two abominable parties in a kingdome , so they are fittest to be linked together : they are fit companions ; the one renounceth his allegiance to god , and the other renounceth his allegiance to gods vicegerent , to his soveraigne . in deuteronom. . 27. vers. 16. the second curse to which all the people were to say amen , was this ; cursed be he that setteth light by his father and mother : this is put next to the curse of the idolater , to shew , that rebellion against a lawful magistrate , is next to rebellion against the sacred majesty of god himselfe . now if rebellion be so great sinne in those that act it , how much greater is their sinne that set up such rebels in the throne , and , by subjecting to them , give them the honour due to those they murthered and dethroned ! if god doth say , thou shalt not suffer a murtherer to live ; that god saith , thou shalt not exalt and magnifie that murtherer . i shall conclude all , with revel. 13. vers. 4. where christ himselfe stiles those that subject to an usurped power , worshippers of the dragon . vers . 1. the beast of the sea , that is , a beast rising out of the church ; that is , say learned interpreters , the government by popes . vers . 2. the popes got to their greatnesse by subtilty , and murther , and treason ; by dethroning their lawfull masters , the roman emperours . vers . 3. all the world wondered after this beast ; that is , the greatest part of the western empire subjected to the pope ; and this subjection to the pope , that grand usurper , is called , ( vers . 4. ) devil-worship ; and they worshipped the dragon ; and why the dragon ? because he gave power to the beast . usurpers have not the power from god , but from the devil ; and he that subjects to an usurper , subjects to the devil . now as for that man that dares presume to preach for subjection to usurpers , and bring our blessed lord and saviour for an example , i pity that man , and wish him hearty and speedy repentance , before that god whom he hath blasphemed by a ly , fall upon him . finis . notes, typically marginal, from the original text notes for div a86677e-710 ' ei {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrysost. in mat. 17. a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} chrysost. hom. 56. in matth. 17. those that endeavour to read this text otherwise , offer violence to the hebrew copie . divine passions piously and pathetically expressed in three severall bookes / written and composed for private consolation ... by edward calver. calver, edward, fl. 1649. this text is an enriched version of the tcp digital transcription a32308 of text r28545 in the english short title catalog (wing c313). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 238 kb of xml-encoded text transcribed from 69 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a32308 wing c313 estc r28545 10629433 ocm 10629433 45447 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a32308) transcribed from: (early english books online ; image set 45447) images scanned from microfilm: (early english books, 1641-1700 ; 1400:3) divine passions piously and pathetically expressed in three severall bookes / written and composed for private consolation ... by edward calver. calver, edward, fl. 1649. 136 p. printed by t.h. for richard harper, london : 1643. in verse. "being a dialogue between dives and lazarus with the authors epigrams upon that parable. ii. a dialogue between the prodigall son and the pitifull father, with epigrams upon that parable also. iii. contains first an argument against atheisme; secondly, an admiration of gods mercy towards mankinde; thirdly, the care and cure of a wounded conscience." reproduction of original in the university of illinois (urbana-champaign campus). library. eng jesus christ -parables. atheism. a32308 r28545 (wing c313). civilwar no divine passions. piously and pathetically expressed in three severall bookes. viz. i. being a dialogue between dives and lazarus, with the a calver, edward 1643 40055 49 0 0 0 0 0 12 c the rate of 12 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2006-06 tcp assigned for keying and markup 2006-06 aptara keyed and coded from proquest page images 2007-06 robyn anspach sampled and proofread 2007-06 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion divine passions . piously and pathetically expressed in three severall bookes . viz. i. being a dialogue between dives and lazarus , with the authors epigrams upon that parable . ii. a dialogue between the prodigall son , and the pitifull father , with epigrams on that parable also . iii. contains first an argument against atheisme . secondly ▪ an admiration of gods mercy towards mankinde . thirdly , the care and cure of a wounded conscience . vvritten and composed for private consolation , and now thought not unfit to be published to all , and presented to certaine worthy persons of this kingdome . by edward calver , gent. london , printed by t. h. for richard harper , and are to be sold at his shop in smithfield , 1643. in landem authoris , on his divine passions . christs parables , were alwaies full of worth , which here in part thy pen hath wel set forth . dives and lazarus well doe tipifie we should not scorne our brothers poverty ; confuting atheists , thou gods mercy praysest , the wounded conscience thou both cur'st & raisest . thou shew'st a fathers passion , for a son , that needs would from him prodigally run . and in thy pleasant epigrams we read we all to god are prodigalls indeed : thy booke hath so much passion , that who heart thy stories , must turne prodigall of teares . s. w. to the right worshipfull sir dennor strut , knight and baronet , to the right worshipfull william heveningham a worthy member of the honourable house of commons , to the worshipfull nicholas bacon , and henry north , justices of the peace , to the worthy thomas baker , nathaniel thurston , and john bayles , esquires , and to mr. john mayhew , &c. noble knight , and worshipfull , and generous gentlemen : i being bound to some of you in the bonds of affinity , to all in affection but above all in duty ; i cannot but hold it my duty to proffer you the best of my endeavours , and for want of any thing worthy , i doe here persent you my good will . i presume not upon your patronage , but only beg your acceptance ; considering that if these my endeavours be worth the accepting , they shall need the lesse assistance . but if any thing here brought forth be deformed , it is sure most fit that he which begot it should father it . the world , peradventure , may wonder that i draw so large a circle , and then turn it to a cypher ▪ that i presume to stamp so many worthy names in the front of this my unworthy worke , and then speake nothing of the worth of your worthy persons in particular : but let the world know that it is not for want of worth in your selves that i forbear the same for i doe ingenuously acknowledge i may justly draw your vertues into as large a volume , as any other who have beene most copious in that kinde . but i , for my part , do hold it a labour little usefull to paint over that to make it passe for currant , which doth shine most perfect in its owne colour . besides , i am resolved your modest eares would be rather offended , then fed , with the sound of your own prayses though unfained . but the chiefest aime of my desires herein is to doe you some service ; not flatter for assistance . therefore , if upon perusall hereof ( if your more serious imployments will admit the same ) you shall reap any benefit , or at least content , i shall , in this kind be sufficiently satisfied . only i desire that upon your judicious view hereof , you would vouchsafe a favourable censure ; of which i am the more confident , because i know you cannot expect any thing polished from a hand so uninstructed . but not to be too full in a preface , to too empty a sequell , i implore your pardon , and desire to be imploy'd , your servant in all humility . edward calver . to the curteous and capable reader . read curteous reader , this is for thy sake , through want of knowledge thou canst not mistake : and as thou canst not , so my trust is built through want of charity thou never wilt . dives . vvhen i in nine moneths had through virgo run , that fruitfull signe , and then appear'd a sun , such fates might from my birth have been collected as if by noble jupiter aspected . so soon as born , i had indowments faire , not only born , but born my fathers heire : and eke with joy my fainting mother smild , whose paines were turn'd so pleasure in her child . great preparation , with the greatest mirth , was duly made to celebrate my birth , where i received honour , with my name , grac'd by the greatest witnessing the same . my parents joy , with comfort joynd was such , no cost was spar'd , nor care was thought too much , but all conduced readily to prove my earthly blisse , decypherd from above . lazarus . vvoe , child of woe ! of all the world a scorn , nothing but woe appear'd when i was born : disast'rous saturn , did with mars comply to make me wretched by nativitie . born , onely born , that natures care allowd me , but being born had scarce a rag to shrowd me : my silly parents sighing for reliefe , one cryd for help , the other wept for griefe . distressted parents , who all comfort wanted , must , for my sake , have now no biding granted : prodigious babe ! how could the world fore-see i should a burden to her greatnesse be ? a wretched infant in my mothers womb , but far more wretched in the world become : so base , yea so unworthy of a name the meanest blush to witnesse me the same . the authors epigram . most fatall starres , if starres may fates decree ; or partfull fate if fates may granted be ; one swims , one sinckes , one hath enough and more , another nothing , begs from doore to doore . the destinies on little dives smile : poore lazarus by them destin'd to exile : rich matrons run when dives comes to birth ; but cannot stir when lazarus should come forth . dives attended in his cradle lying : poore infant lazarus lies neglected crying : dives , his parents dear and only joy : lazarus , his parents object of annoy . dives hath dainties , is in purple drest : lazarus with cold , and hunger is opprest : alas poore lazarus child of woe , indeed : kind people take some pitty here is need . dives . forth from my nurse , as weary of her charmes , i view'd the world , the world unclasp'd her armes , and , as another mother , or as kind , imbrac'd me , sought to satisfie my mind . she set before me all her various joyes , as well jewels , as her wanton toyes , set open all her cabinets of price , and shew'd me all the pleasures might intice . she plaid me musick , made me understand : and gave me lovely venus in my hand , and when my tender spirits did decline , she taught me to revive the same with wine . here i had heav'n , or pleasures did excell , these suted with my youthfull nature well , the world allur'd , my senses prov'd betray'd , the world besieg'd my senses soon obey'd . lazarus . vntimely born , and brought up as untaught , with neither wit , nor education fraught , my friends full poore could little kindnesse shew me , my kindred none , or none at least would know me . but griping hunger forc'd me to intreat the world some leave to labour for my meat , for pity sake unto me to assigne some meanest office , though to feed the swine . but all in vaine , her greatnesse did abhor me , had neither place , nor yet imployment for me , but sternly told me of my sad subjection to wofull stocking , whipping , and correction . whereat amaz'd i soone was strucken mute , betwixt despair , and growing resolute , unto the last bad counsell did intice , bad nature too : but grace restrained vice . the authors epigram . deceitfull world , deciphering thy state who can but erre ? thou art unto the great a flattering syren , but unto the small a very savage cruell caniball . thou dandl'st youthfull dives on thy knee till with thy pleasures he inchanted be , but having got the thing which thou wouldst have , thou mak'st him then thy most contented slave . but if poor lazarus seekes to be imploy'd , or sues for aide , he is by thee deny'd , thou only cry'st he doth thy honour blemish , correct the rascall , let the vermine famish . alas poore lazarus of the world excluded : alas rich dives by the world deluded ; poore lazarus starves his penurie is such : again rich dives surfets with too much . dives . vvhen as the world had given my will content , or i had given unto the world consent , her various beauties did me so inflame . my very heart was ravisht with the same . i freely drunk her pleasures with delight , whereof the more i drunk the more i might : her profits were unto my hot desire but as more fuell to increase that fire . her greatnesse , with respect unto her honour , did , for preferment , make me wait upon her . her glories were so radiantly set forth , i thought upon no other heav'n , but earth . on earth i only did set up my stay , i gave my sences and affections sway , and having treasure which might long endure . i in that harbour thought my selfe secure . lazarus . most wretched creature , destitute of ayd , of all men loathed , and in limmes decay'd , i could not worke , and therefore might not eat ; but griping hunger and inforce for meat ▪ beg then i must , and so i did indeed , i made the world acquainted with my need , i made my greefe apparant , but alas i i must be punish'd , for i had no passe . yet still i beg'd ▪ as to that thraldome ty'd , though oft upon my tender kneen deny'd , i cry'd for succour , and did shew my sores where people passed , and at rich mens dores . thus ▪ whiles i beg'd , i got reliefe of some , but without wofull begging not a crumme ; high wayes and hedges , were any shrouds by day , by night full glad to shroud my selfe in hay . the authors epigram . rich dives laughs , and doth in pleasures swim , as if they only were ordain'd for him . poore lazarus weeps , and makes this pitious mone , i drinke the sorrowes of the world alone . rich dives doth no earthly comfort misse , by birth much wealth , if not the world is his : but silly lazarus , as it doth appeare , is borne to beg , or borne to nothing heere . rich dives heere is master and commands much force , if not too much , is in his hands : poore lazarus heere is but the scumme of all , must stoope to meane men , downe to rich men fall . dives hath friends , is spoken to most faire , dives the worlds owne darling , yea her heire : lazarus is only left , no love , no friend , lazarus is only loath'd , but marke the end . lazarus . consum'd with hunger , misery and care , decrep't with cold for want of rags to weare , my pined corps , and panting heart for ayd began to languish , and my health decay'd . with many sighes , in this my sad estate , i got , at length , unto the rich mans gate , where , in my anguish , in my paine and griefe , i hop'd for succour , and i beg'd reliefe . i cal'd , i cry'd , and , as i durst , i knock'd , but all in vaine , the rich mans gate was look'd : no gate , no doores , no eares could open'd be : his curres did far more kindnes shew then he . whereat my heart within my wretched breast was strucke as dead , yea with meere death possest ▪ thus left of man , all mercy me denying , god , everliving , shew'd me mercy dying . dives . vvhat , am i struck with melancholy's dart ? come earthly comforts , come revive my heart , what have you lost your vertue , or your skill which wont to cure me ? oh! i yet am ill . what desperate change is now in my disease ? that now offendeth which was wont to please , my earthly pleasures , and my endlesse gaines doe now disquiet me , nor asswage mu paines . come , make my will then of my wealth with speed , for now i finde it failes me at my need ▪ and run to some physitian with my state , some learned doctor , for my paines are great . come doctor , come , my sicke estate behold , come shew your learning , give some ease for gold , some present helpe unto my heart apply , a world for life , helpe , helpe , alas , i dye . the authors epigram . if dives surfets and grown sicke , is sad , no earthly aid is wanting can be had , his friends abound ; physitians dare be bold to strive sometimes beyond their rules for gold . but wofull lazarus of the world neglected lies sicke forsaken , harbourlesse , rejected , no friends to chear , no physicke for his good , he surfets not , but rather sterves for food . rich dives now he feels unto his pain that all his wealth , yea all the world is vain , when sicknesse comes their sweetnesse is but small , when death their hony then converts to gall . poore lazarus , all his life time in distresse , whose very face deciphers wretchednesse , when sicknesse comes it makes him death require , when death it gives him what he doth desire . dives . o death most cruell i thou hast struck my heart : o wretched body i thou and i must part : thou to a rotting resting place a while , i to the ruefull dungeon of exile . thou now a carkaise , i a cursed soule , beset with fiends , which will have no controule ▪ out of thy prison , now i see full cleare most ugly divels as they are , appeare . they seaze upon me with infernall spite , they tell me i belong to them by right ; i have beene by them many yeeres imploy'd although they by me have not beene discry'd . and therefore now i must with them away , they long have wayted , but have now their prey , they must unto proud lucifer return with me , that monster doth in fury burne . lazarus . long wish'd for day , most welcome death to me , which sets me thus from all my sufferings free : my wither'd corps now rest , in hope to rise , my weary'd soul is now on wing , and flies . most happy change i how is my chance amended ? on earth cast out , with angels now attended , who all my life did succour me distrest , and now at death will carry me to rest . in soule i meane , which from my body freed , now viewes those angels as they are indeed , which sight excels all earthly joyes as far as doth the sun , the most inferiour star . which glorious spirits , with delight inspir'd , to see my soule thus out of thrall retir'd , doe in their fiery chariots now of love thus , in my spirit , early me above . the authors epigram . heere i must change additions given before , rich lazarus now , rich dives now no more ▪ rich lazarus now hath more then earth can grant , poore dives now in miserable want . rich lazarus now with angels is delighted , poore dives now with divels is affrighted . lazarus in peace of conscience doth excell , dives in conscience hath a very hell , rich lazarus mounts with angels him attending , poore dives now with divels is d●scending . heaven hath for lazarus long prepared ●in hell gapes for dives , and he enters in . lazarus receiv'd with love , delight , and joy , dives with deadly horrour ▪ and annoy : lazarus to have his saved soule contented : dives to have his damned soule tormented . dives . oh ! cursed , cursed , most accursed soule , where am i now ? what fiends are these that howl ? they seize upon me , they torment me sore , i shrike with anguish , they in fury rore . in earths deep centers darke and dreadfull cell , where only angry damned spirits dwell in grossest darknes , yet my sight so clear ▪ most hidious visions to the same appear . in hell , indeed , where i endure that curse which shall not cease , but be heerafter worse , in fire infernall , out of measure hot , which ever burns , and yet consumeth not . i rave , i curse , and i accuse my fate , as if such torments were unjust , too great : but conscience nips me with , not so : i trie , to kill that worme , but oh i it will not die . lazarus . oh ! blessed , blessed , oh , my soule most blest ▪ in abrahams bosome , yea in angels rest : a heavenly mansion , made by god , most good , made mine by jesus , purchas'd by his blood . in heav'n , indeed , where i behold no sight but only heav'nly objects of delight : nor heare i ought that doth offend ; but heere all prayses sing , and alleluj as heare . no darknes heer , i still have perfect day , no sorrowes heere , all tears are wip'd away : no meannesse heere , i match with kings above ; no hatred here , but i have perfect love . heere i have rest which never shall decrease , heere i have pleasures which shall never cease : heere i have riches which shall never rust , heere i injoy the portion of the just . the authors epigram . poore dives now within that fiery lake in hell doth yell , most piteous dolour make , he sees the fire , although it gives no light , the divels too ; though in perpetuall night . rich lazarus now hath rest which shall indure , in heav'n , where only harbour is secure : views man in christ , and christ in god , which sight is the most heav'nly object of delight . poore dives now is desperate indeed , his roaring conscience makes his soule to bleed , the fiends , againe , do rage the faster , why ? to make him silent : no , the lowder cry . rich lazarus now it blest above measure , hath heav'n for glory , happinesse for treasure , yea double happy , he in heaven abides , and in his conscience hath a heav'n besides . dives . most cursed soule , with divels now in chaynes , i feele not only hells infernall paines , but also have a hell within my spirit for losse of heav'n , which saints above inherit . damn'd soule , i curse , but cannot god accuse , he proffer'd grace , but i did grace refuse ; he often touch'd my conscience with a nip which still i smother'd , or in vaine let slip . he sent his servants , yea his only sonne , who still did wooe , but i would not be woon , he gave me riches to relieve the poore , whom i neglected , or disdain'd the more . but now i am for evermore rejected , no meanes of mercy now to be expected , but fiery fiends must pay me now my due without remorse , who would no mercy shew . lazarus . most happy soule now from corruption free'd , which in my body was corrupt indeed , i then ( yea i , for now i doe subsist within my soule ) was then with sin distrest . my earthly body as a house of mire , or dirty clay , polluted my desire , depraved nature , with corrupted sense seduc'd my will , abus'd intelligence . yea infinite allurements unto sin , the world without , the wicked one within , all join'd in one , a very host , indeed , to race my towrs , which were , alas , but reed . but god , who still defendeth from above , did looke upon my weake estate , in love , and in his sonne , accepting what i wanted , where power i had not , there he pardon granted . the authors epigram . if adams seed be still the same by birth , or dives yet hath brethren upon earth ; here let them heare him in his soule complaine for losse of what they yet have time to gaine . if men distrest remaine in sorrows striving , or saved lazarus yet hath seed surviving , here let them in their sorrows overflown , behold his joy , and in his joy their owne . dives as in an ocean , did abound in earthly joyes , wherein he swimming , drown'd : lazarus , as in a channell with his oare , was crost , and tost , and yet got safe to shoare . dives had warnings of a future night , but present joyes put future cares to flight : lazarus , with present miseries opprest , was soon incited to insuing rest . dives . confounded soule , when i was found in earth i lost my selfe , but most of all my worth , nay i could very hardly then discry that man had any such a thing as i. the curious cob-web of my body twin'd , wherein i , out of sight , was out of minde , was then the object that i counted dear , because , in deed , that only did appear ▪ that , that i pamper'd with the choisest cates , and deck'd with jewels of the highest rates ; and that so fully my affections sway'd , that i , who therein should have rul'd obey'd . but now poore soule , i see thee as thou art , a power immortall , once the better part , i see the worth wherein thou were infus'd ▪ and to what end , but all , alas , abus'd . lazarus . most happy soule , thus out of thraldome risen , thou in the body wert indeed , in prison , that house of clay wherein thou wert inclos'd , confin'd thy power , and made thee ill dispos'd , thou , in some motion to the better things , wouldst then have hover'd , but that held thy wings : thou then didst see , but then thy sight , alas , prov'd much deceitfull , looking through that glasse . but now , my soule , thy nimble sight is clear , thou as thou art , dost to thy selfe appear , a jewell most inestimable , such as doth in worth exceed the world by much . pure in thy selfe , and pure in thy desire , with angels equall , and shall yet be higher , in present joy , and art inspir'd with some sweet speculations of more joyes to come . the authors epigram . dives in hell , confounded at his state , now sees his folly's , when it is too late , confesseth too with most outragious cries what , whiles he liv'd the world might not surmise . alas poore dives heaven hath now deni'd thee , the world which was thy joy , doth now deride thee , vnhappy dives , how art thou undone ? thy soule is lost , and yet no world is won . thrice happy lazarus , who in sorrows tost , hast gain'd what dives in his pleasures lost , hast heav'n , where thou art ravished with mirth ; dives hath neither joy in heav'n , nor earth . if sorrows here foretell such future gain , or present pleasures such ensuing pain , why strive we here in pleasures to excell , or count distresse and sorrows here a hell ? dives . thrice wretched , yea most wretched soule am i , wretched ? yea wretched , drown'd in misery , drown'd ? yea and bound in that infernall pit which hath no bottome , yea more wretched yet , not only bound , but bound in chaines , a yoke perpetuall too , which never shall be broke , never ? what never , without end , or date ? oh! this word never makes me desperate . desperate , indeed , no hope for me remaines , i am in hell in everlasting chaines , this purgatory i am in , indeed , am in , 't is true , but out cannot be freed . hence to redeeme me men may be at cost , but all in vaine and to no purpose lost , here intercessions dirges are too late , mans love is vaine , where god above doth hate . lazarus . thrice happy soule am i , what happy thrice ? yea infinitely , in a paradise eternall in the heavens ; oh best of all , and yet more happy , where i cannot fall . no serpent here to tempt me to rebell , i have a place from whence that serpent fell : no aple here whereby i can be try'd , no choice offends where nothing is deny'd . nor can i now in my affections stray , corruption thence is purged clean away , and with the angels which have ever stood , i , freed from ill , am now confirm'd in good . i now , indeed , am from all danger free , i cannot sin , then cannot punish'd be ; i now am happy beyond end , or weight , and therefore happy beyond all conceit . the authors epigram . dives in hell now suffers for that sin which we on earth doe take our pleasure in ▪ dives in soule is with his sin tormented , we in the body are with sin contented . dives in soule contemplates his hard fate , we in the body ponder not our state ; dives in hell , as desperate , must indure ; we upon earth are desperately secure . lazarus in heaven contemnes all earthly toyes : we upon earth regard not heavenly joyes : lazarus in soule , now freed from earth hath rest we in the body thinke that thraldome best . lazarus in soule hath now in fault to mind : we in the body nothing but offend : lazarus in heaven hath now no cure in ●ake : we upon earth have our accounts to make , dives . distressed soule , my miseries indeed are out of measure , yet must more exceed ▪ distressed soule , what punished by art ? thus fully tortur'd , and yet but in part ? i in my soule am hellishly distrest , while my corrupted carkasse is at rest , but that and i ere long must meet againe , not to asswage , but to increase my paine . unhappy soule , was i , indeed , the first that did offend , that i am punish'd worst ? i am in hell , the body yet seems free , did i pollute the body , or that me ? but this is sure , both were created good , and in that state ( wherein we might have stood ) the apple was unto the eye presented , but i unto the eating in consented . lazarus . i happy i , who once was wretched heal'd am now in soule in that elysian field mear heaven , celestiall paradise ; where i , in boundlesse pleasures , greater to discry . i , happy i , have many years injoy'd what pleasures may be , from the body void ; which freedome might have justly been reputed a comfort when the body was polluted . but when the body shall new formed be , and made immortall from corruption free , shall to me , by the hand of the creator , be joyn'd againe , my joy shall then be greater . my present joyes are infinite , yet some of them in hope , which hopes shall then become ; all hop'd for pleasures then shall be suppli'd , the new form'd bridegroome have his reform'd bride . the authors epigram . most happy lazarus , how art thou renown'd : how are thy sad and patient sufferings crown'd with ample , yea within 〈◊〉 victories ? and shalt have , yet is greater weight of glories . thou in thy body were 〈◊〉 distrest : thou in thy soule art now in heaven at rest : thou in thy soule and body joyn'd againe , with saints made perfect , shall triumphant reigne , vnhappy dives , thou hast done thy mirth , thou in the body hadst thy heaven on earth , but now thy spirit , from the body freed , doth finde its selfe in very hell indeed . thou in the body only but devis'd to make the body were imp●rudis'd : but on thy soule , and time to come unheedfull , the state in both is therefore now most ●readfull . dives . most wretched i , besides the woes i have , methinks i heare my bones within my graye , ( as troubl'd with some fatall trumpets sound ) begin to shake and shiver in the ground . disquieted bones why rest you not as rotten ? why are you not eternally forgotten ? what awfull power , or dreadfull earthquake rather is this which wakes , and shakes you thus together ? but can the bones consumed into dust restored be ? yes wofull yes , they must , both bones , and flesh are but in earth refin'd , they must together once againe be joyn'd . oh! how have i offended ? is not death of body for the body condign wrath ? and hell sufficient for the soules reward ? no , no , there is a sentence yet more hard . lazarus . most blessed i , what joyes have i in store ? how out of measure can they yet be more ? yes , joyfull yes , i yet more joyes shall finde when once my body to my soule be joyn'd . when that , long look'd for , act is to be done , how shall my flesh and bones together run , and , by the rising of that lambe was slaine , have power infused to stand up again . then from the sad sepulchre of anoy , how shall i but lift up my head with joy ? and in the body deeply ravish'd be thus from that prison set for ever free ? besides , my body which now rests in peace , shall then from all corruption have release , and like a bridegroom ready trim'd , to me the bride for ever shall new marri'd be . the authors epigram . oh , dives , dives , thou on earth hadst store , hadst all things in abundance , no man more : but , when thy sleep be slept , dost understand thou shalt awake with nothing in thy hand . oh! whither would thy soule then take her flight to keep out of the body if it might ? how would it rather forth the body dwell , then in the body feel another hell . but lazarus thou shalt then come forth with joy , thou in the world hadst nothing but annoy , but when that day of restitution comes , thou shalt have plenty , dives not the crums . thy body which in rags was bound up here , shall then in most celestiall robes appear , thy soule therewith much ravish'd and delighted , shall in much pleasure , be thereto united . dives . t is true indeed , yea too to true , alas , ( as scripture speaks , which alwaies comes to passe ) it is decre'd for all men once to dye , but were that all , more happy then were i. but oh ! this sentence is not here confin'd , the soule and body must againe be joyn'd , the soul from hell , the body from its tombe , and after death , must unto judgement come , confounded wretch , how shall i then subsist ? which if i might not , i the more were blest , but yet i must , alas , i must appear , but with what face , alas i tremble here . i in the body made of sin a sport , i in the body then must answer for 't : the judge of all will justly then define whether his wayes were equalest , or mine . lazarus . oh ! blessed body , though a while in prison , how will the soule take pleasure in thee risen ? and how againe , will thy delights increase when as the soule returns to thee in peace ? how like the turtle sent out of the arke after the stood returning to that barke with signes of joy , shalt thou my soule my dove , be in that day , return'd with signes of love ? how shall my late dry scattered bones up stand , when thou thus bringst a pardon in thy hand ? yea with what comfort shall i be inspir'd when thus my corps is from the grave retir'd ? nay with what courage shall i then appear , what joy , when my redemption draweth near ? what tongue on earth is able to expresse what joy in conscience i shall then possesse ? the authors epigram . most fond , yea most infatuated we have ears and heare not , eyes and will not see : or else how could we , whiles we here remaine , so blinded be in things which are so plain ? how could we else , like men whom charms benum , be so unfeeling of the chance to come to not observe , like men most sure to die , what dives lost , what lazarus gain'd thereby . here who but dives had the cap and knee ? here who came forth with greater pompe then he ? but lo ! hereafter , dead , and cold again , alas he comes forth trembling in a chain . but blessed lazarus , who was here a scorn , as out of time , or most untimely born shall , when the dead are summon'd from the grave , come forth with comfort , then most honour have . dives . oh ! dreadfull , dreadfull , in what dreadfull terrours am i in hell tormented with my errours ? by only meditating on that horrour my soule shall be in when the judge sends for her . but with what feare shall i be then possest , the feare of which doth thus my soule molest , when i at last shall feel the thing i feare , shall rise you dead , and come to judgement here ? how like a prisoner in a chaine at last shall i stand forth to heare my sentence past ? how like a most condemned wretch ? alas , i am condemned ere the sentence passe . my conscience , which once counterfeited sleep , now in my soule a restlesse court doth keep , and then shall make a register come forth worse then a thousand witnesses on earth . lazarus . vvhat joyes are these which now so neer approch ? divinest thoughts , may you thereon incroach ? incroach ? oh! seise thereon , be not deter'd , they were for me before the world prepar'd . for me ? what me , who beg'd from door to door ? and in my selfe , am to my selfe as poore , have neither birth , nor worth in me whereby so mean a wretch should chalenge joyes so high . yet see , and wonderd to these joyes divine i have such right , that they by right are mine : god did prepare , christ purchas'd , i by faith receive them due ; thus imputation saith . but oh ! my sins are great , but that 's no let , in purchasing my joy ; christ paid my debt : but i must give account that 's yet to make ; but he that paid my debt , my count must take . the authors epigram . oh ! happy lazarus , how maist thou stand sure ? how swimst thou in a sea of joyes secure ? thy debt is paid , which was so out of measure , and paying that hath purchas'd thee a treasure , what needst thou shake then at a judgement day ? or of accounts , who hast no debts to pay ? or why shouldst feare the judges face to see when as the judge shall thy redeemer be ? but wretched dives , wretched sure indeed , thou hast a boundlesse fearfull bill to read , wherein thy debt is manifest and clear , no crossing there , no cancelling appear . there was a time , but now that time is lost , wherein thou might'st have got thy reckoning crost : how wilt thou answer to the judge of heaven ? thou canst not pay , nor canst thou be forgiven . dives . most wofull i , who now in wofull ruine , in hell still muse of greater woes eusuing ; one woe doth another woe foreshew , woe , endlesse woe , my foresight is too true . my woes againe are yet as to begin , wretch , i have yet to answer for my sin , where my indictment must be found indeed , before a judge too , who will not be feed . a judge whose mercy i would not imbrace : where mercy moves not , justice must take place : a judge who once cry'd gently come away ; but thou shalt to me , goe you cursed say . how will those angells and those saints abhor me which i abus'd , once seeking to doe for me ? how will those divells which i once obey'd , then cry my wages shall be duly paid ? lazarus . yee cherubins and seraphins , divine , come aid me with your tongues , or teach you mine , that , in some measure , i may so expresse my present joy in future happinesse . my joy conceiv'd of my redemption day when i shall meet my saviour in the way , where i shall blesse the houre that i was borne , when all the kind'reds of the earth shall mourn . when earth , and all the burden on the same shall burne unto that nothing whence they came : the skies shall melt , the stars , the sunne , the moone shall join to make perpetuall night , at noone . when , out of heav'n , the judge of all , most true , shall come downe riding on the clouds , in view , to bind the divels , and the damned down : how sweetly shall he smile on me ? not frown . the authors epigram . most lambe like lazarus , thou shalt be set by , thy blood is not requir'd , thou shalt not die , when sacrifice for ever shall remaine in hell for sin , the goats shall then be slaine . thou heer wert famish'd , when the goats did feed , their hearts were cherish'd , when thy heart did bleed , but , when they shall be sever'd from the sheep , thou shalt rejoice , but they shall howle and weep . but goat like dives , thou shalt pay full deer , for eating up the sheep's allowance heer , when they shall scape , thy blood shall then be shed , thou wert but for a day of slaughter fed . fond thou , who heer wouldst have the upper hand , must on the left at heav'ns tribunall stand , and heare the judge this sentence on thee passe , goe , cursed goat , my sheep must have the grasse . dives . oh ! wretched i , what shall of me become when wretched , goe ye cursed , be my doome ? how shall my soule and body both affrighted , then curse the howr they were again united ? then in what glory shall those saints appeare at whom , proud asse , i once did slout and jeere ? how shall their blessing then increase my curse ? my conscience for abusing of them , worse . how shall the divels then with fury driven seaze me for hell , thus sentenc'd out of heav'n ? and on me with much insultation rage ; as if my torments might their owne asswage . then , with the hideous howling herd of hell , i shall be thrown down to that dreadfull cell , where we in flames , which never faile , shall burne ; from whence we never , never , shall returne . lazarus . how shall i prize those words to me exprest oh! come thou blessed , enter thou my rest ? sweet meditations , heav'nly joyes in heart . these thoughts , indeed , are very heav'n in part . how shall i then , who once was most debas'd , be , with much glory , on the right hand plac'd ? and sit with angels , and with saints , to see the bad condemned , and the good set free . how shall i thence ascend up far above when my redeemer shall his court remove ? when saints shall sing , and angels shall rejoyce , how shall we mount up with a merry noyse ? how justly then shall jesus wear the crown , he having put all adversaries down ? how lowd in heav'n shall i his prayses sing , there grac'd to wait upon so great a king ? the authors epigram . once silly lazarus , now a saint at rest , ere long a judge , at last a son most blest : who could have seen when thou wert upon earth that thou hadst in thee any signe of worth ? when kings and great men shall be in despaire at the great sessions holden in the ayre , there thou shalt in commission sit : and thence ascend far higher with the highest prince . but once rich dives , now poore dives nam'd , ere long arraign'd , at last for ever damn'd : who would have thought when thou wert in thy pride , that robes of purple could such ruines hide ? when saints , which here thou mad'st to mourne , shall sing at heavens assises , thou thy hands shalt wring , and to the mountaines and the hils complaine to fall , and hide thee ; but alas , in vaine . dives . tormented wretch , might i remaine in hell only in soule tormented it were well , well , though in woes which cannot be exprest , yet , to the woes which are to come a rest . but oh ! my body , which in earth now lying is as but in a furnace purifying till it be such ( when it is fully try'd ) as may for ever burning flames abide . that must againe my wofull soule ingage , which burning prison shall my soule inrage , the one unto the other adding fuell the angry divells evermore most cruell . oh! adam , adam , why fogot'st thou this when thou for ever might'st have liv'd in blisse ? when thou on earth in paradise didst dwell , thou thought'st not then on a perpetuall hell . lazarus . now happy ? yea now heavenly i : and sure 't is only that makes happinesse secure ; when once my body from the grave be freed , how shall i then be comforted indeed ? when my blest soule and body both united shall reigne in heaven , how shall i be delighted ? how shall i here be fully satisfi'd , where pleasant streames of endlesse pleasure glide ? one joy doth here another joy begin ; increase of joyes makes joy increase therein . here from one fountaine rivers do distill , where saints and angels ever drinke their fill . here are those riches which all wants supply , because they alwayes fully satisfie : here are those joyes which are for ever crown'd : here nothing else but joy is to be found . the authors epigram . lazarus , thy soule shall downe ere long retire to give thy body motion to mount higher , most swiftly soaring on thy eagle wings , from earth to heaven unto the king of kings . how highly there shall heavenly angels place thee ? how sweetly there shall fellow saints imbrace thee ? how welcome there shall christ thy saviour make thee ? how pleasing there shall god the father take thee ? but with thee dives thus it shall not be , the clean contrary shall be true in thee , when thou in soule and body shalt be cast into that gaping cave of hell at last . how eager shall the divels then be on thee ? how gastly shall the damned gaze upon thee ? what outward tortours shalt thou feel within ? what endlesse torments shalt thou then begin ? dives . oh ! savage senses , brutish appetites , in sensuall pleasure was your choice delights : your rage was only ruler in my heart , you did command my understanding part . yea in my little microcosmus , vaine , did like so many heathen princes reigne : the world , and all things in the world at will were yours , and yet you unsufficed still . thus all that world could not suffice my lust , the divells therefore in another must ; my appetites , which there did so excell , shall here be gorg'd with infinites in hell . each several sense which could not there be cloy'd , shall here be fed till it would food avoid : only the difference that shall then appear , there fed with pleasures , but with torments here . lazarus . the outward senses , which to some are those where at they drink in rivers of repose : were unto me but cunduit pipes of care to let in floods of misery and feare . my senses , and my appetites i grant , did often gape and hunger in my want , but , for the most part , hunger'd in despaire , or fed on troubles , and infected ayre . but when my body here above shall reigne my senses shall not covet here in vaine , each severall sense , and secret appetite shall here be fed with fuln●sse of delight . here is that banquet , which delight ▪ each taste : here is that oyle , which drawne on doth not waste : here are those cases , once figur'd in a sheet : here is that manna which is ever sweet . the authors epigram . thus purblinde we on earth may partly see what plagues in hell prepared be , that seeing those we so may have a care to kill sin heer , if be not punish'd there . thus , sinfull we , whose sinnes , or soules must die , our sinnes heer , or our soules eternally , may labour heer to put our sinnes to death , our tender soules may scape eternall wrath . and thus , again , when we have got , like men , some manly conquest over beastly sin , we may with comfort view those joyes on high , where men shall live , that make their sinnes to die . thus we of all may rightly make good use , fore-sight of danger oft prevents abuse : and where the prize is glorious to behold , it makes the dullest enterpriser bold . dives . my sense of taste was upon earth that cooke within whose kitchin i most pleasure tooke , and when its sacrifice was on the fire , i offer'd up my earnestest desire . this sug'red sense , or rather savage beast , which oft devour'd , when i could not digest , which still cri'd kill , let sacrifice be slaine ; and drunk down liquor as the earth doth raine . this idoll sense , shall one day have its fill , when soule and body 's sacrific'd in hell , where fiery fiends are cooks for ever killing , and divels tapsters , diligent in filling . which cookes with scorching shall my throat inflame those tapsters powre down sulphur in the same ; my soule with torments tortur'd for my sin , shall curse , blaspheme , and roar , and rave within . lazarus . my sense of taste , or taste of sense , indeed , because i was most sensible of need : requir'd on earth no cooke at all , because still griping hunger gave my meat a sawce . yea , i full oft was glad if i had meat , yea glad of that which others scorn'd to eat , yea glad of crums , yea often driven to fast , and glad to smell the meat i might not taste . but when i in my body shall be grac'd to sit in heaven where none but saints are plac'd , and , at most sacred invitations given shall taste the supper of the lambe in heaven . my taste shall then in relishing be skil'd , and , with each sweet distinguished , be fill'd : yea taste the sweetnesse of those streames of bloud , those heavenly fountaines , which on earth were shed . the authors epigram . dives on earth with delicates was fil'd : we taste all dainties that the earth can yeeld : dives did in excesse of liquor sin : we tun down barrels , drown our selves therein . dives , thus drinking , thought not on the poore : we are so drunken we forget them more : dives in hell must therefore suffer need , yea hellish woes : then how shall we be freed ? but once poore lazarus , who on earth distrest , was both with hunger , and with thirst opprest . yet in his conscience then injoy'd that feast in which we famish , or much fast at least . he now in heaven already hath that store we never tasted , and shall yet have more : for which he sought : to which we make no haste : for which he long'd : in which we feel no taste . dives . my sense of smelling which was once so nice , each stincke offended it , but stincking vice ; i stopt my nostrils , and i shut my doores , to shut out lazarus with his fest'red sores . which ayrie sense refresh'd my other powers by sweet perfumes , and odoriferous flowers , extracting thence such savours of delight as fed that most attractive appetite . this sense in the infecting fogs of hell shall suck most deadly savours by the smell , and , stead of flowers , and sweet perfuming , shall be fed with fumes of sulphur boild in gall . besides , the loathsome savours in this den of plagued , poyson'd , and tormented men , the stincke of fiends , and divells unto me is now most grosse , and shall more grievous be . lazarus . my smelling did on earth some comfort give , when i was forc'd camelian like to live : but sweet perfumes and powders vainly spent made me not proud , to make the world a sent . barns , styes , and stables , and full glad of those , were my persumed lodgings of repose : my empty stomack of this sense annoy'd : my stincking sores my empty stomack cloy'd . but when my body shall exalted be to reigne in heaven , from all corruption free , where all things are most sweet and purely try'd ; this sense shall then be sweetly satisfi'd . this sense shall then have the preheminence , made , of the five , the most reviving sense ; if senses then such instruments shall prove , by sucking in some living ayre above . the authors epigram . if dives now could but those dainties smell he tasted here he would give thanks in hell : we taste like dainties double , if not thrice , and yet ungratefull in a paradise . but dives , who here thought not at his board of god , hath now what divels will afford : we oft forget both god , and eke our selves , then what hereafter can we looke for else ? if lazarus were on earth againe , no doubt , he would but of our sweetest odoures flout : we , with our seeming sug'red sweets in love , are but in jest with sweetest joyes above . lazarus did wisely send up , ere he went , his suits as incense , which now yeeld him sent : we , if we will not of the like despair , must send up first a savour sweet by prayer . dives . my sense of feeling , which on earth was that i nurs'd most gently , as a tender brat . no care was lacking to preserve that sense from the sustaining of the least offence . this sense forsooth , might not endure the winde , i little felt the smart in any kinde , of want , of woe , of sicknesse , or of sin , within my selfe , much lesse in other men . but when my soule ascending on a chaine , shall fetch my body hither from the slaine , i here in hell ●hall in that tender part be most tormented , feel the greatest smart , my body here fast bound in fetters lying . shall tortur'd be in flames of sulphur frying : my soule most fully then shall feel the sting of sin , that serpent in my conscience wring . lazarus . fre i was borne , within my mothers wombe my sense of feeling suffer'd in that tombe , and only , sadly , comming forth that cage , i in that part did first salute earths stage . and in that part i panted out my breath , till i was taken off that stage by death : a wretched life insu'd a painfull birth , most wretched , painfull tragedy on earth . but , as my soule , which was on earth distrest , is now in heaven , return'd unto its rest . so shall my body breaking ope its grave , ascend up hither from that silent cave . where it shall feel no hunger , cold nor smart , but heavenly fulnesse , and content of heart ; my feeling sense to make its fulnesse measure , shall here be only sensible of pleasure . the authors epigram . lazarus was here most patient in distresse : we murmure , yea seem often mad in lesse : lazarus was not here with his sin diquieted : we feel not that , or are with that delighted . but lazarus now doth feel his soule at rest : our soules , alas , not yet with sin distrest : but would we finde what lazarus now doth feel , our hearts must first be gentle here , not steel . dives here might not feel the least annoy , but dives he had there for here his joy . if here we feel not penitentiall griefe we shall feel desp'rate with the damned theefe . but dives in his feeling sense in hell is now most plagu'd , which plagues shall yet excell . if we here make that tender sense our god , it will in hell be our most torturing rod . dives . my sense of hearing which was once most nimble to heare each syrens sugred tongue dissemble , each sound of pleasure , musick sweet , and worse , hells language , people swear , blaspeme and curse . but when the cry of lazarus full of care , did pierce the heavens , it could not make me heare : nor could those voyces sent from heaven , by preaching repent , repent , awake me with their teaching . this sense in hell , instead of musicke sweet , when all the damned shall together meet , shall be compell'd to heare me helpe to make a cry in hell would make the earth to shake . we desp'rate creatures roaring in hells flame : the damned divells raging in the same : gods voice of justice like most hideous thunder , above us with his vengeance boyling under . lazarus . my hearing sense i once did exercise with the sad ecchoes of my childrens cries , my beating heart was in my bosome stung to heare those infants cry for food so young . besides the sad heart-breakings at the doore of rich men , rating of my children poore ; with churlish checks , and threats of further griefe , instead of yeelding comfort or reliefe . this sense in heaven shall no such language heare , but come you blessed , kindest welcomes there : no churlish motions ever shall repell my suits there granted ; dives is in hell . this sense in heaven to musick shall attend which earthly senses can not apprehend , for ever ravish'd with those glorious three , to heare how sweetly they in one agree . the authors epigram . dives deny'd what lazarus beg'd in want : dives now beg's , what lazarus must not grant , impartiall justice , dost thy hand so guide one drop of water may not fall beside ? then why are we so in our hearing gul'd with the fond false enchantments of the world ? to stop our eares when poore men aske ? and know we must not beg , if we will not bestow . dives , in hell , is now with horrour fill'd : lazarus hath musicke what the heav'ns can yield : dives hence forth shall never hear of joy : lazarus shall never hear the least annoy . let dives then our daily warning be , he once had musicke , mirth as sweet as we : and , wisely working on examples given , let lazarus now allure our eares to heaven . dives . my eyes which once as windowes did appear , through which the worlds polluted face seem'd cleer ; by which false view my most fond heart became to fall in love most deeply with the same . the world , indeed , did so my wits surprise , its moale-hills seem'd huge mountaines in mine eies : but to this casement sense of mine , alas , heav'n seem'd a mote : oh ! most deceitfull glasse . but these same eyes shall so wide open'd be in hell , that i shall heer be forc'd to see how they were once deluded ; and confesse heav'n is the mountain , earth a moale , or lesse . besides , my sight shall be tormented most in hell , beholding hells infernall host : where i for ever , one of them , shall view how ugly fiends shall use that hidious crew . lazarus . my sense of sight which in me , as the sun doth to the world , did shew me what was done : this sense , most cleer , when i on earth indur'd , was clouded most by stormes of tears obscur'd . and how could i forbeare such showers , to see the world in robes , and none but rags for me ? the world in pleasure , i in paine and griefe ? the world in plenty , i without reliefe ? but this my sense , or those my very eyes , restor'd my body when it shall arise , above all clouds , shall from ecclipse be free'd , all tears shall then be wip'd away indeed . then i shall in my body both behold my body more resplendent made then gold : and ever view that heav'nly vision sweet wherein conjoin'd all heav'nly joyes doe meet . the authors epigram . lazarus on earth , by earthly sorrowes driven to loath the earth , did lift his eyes to heav'n : we upon earth , by earthly joyes inchanted , conceive no other , heav'nly are not wanted . lazarus in heav'n doth now injoy that mirth , which unto heav'n he look'd for , upon earth : our eyes asleep , with earthly beauties lul'd , lose the creator , by the creature gul'd . dives on earth , with earthly saints in love , look'd not for objects fairer far above : if we here living , looke not having sight , for heaven , we dying shall not then have light . but dives now his cursed soule acquaints in hell with such as here he made his saints : if we hereafter better mates require we must looke here to get acquaintanc● higher . the authors petition to the throne of grace . divinest powers , thus by your aid inspir'd , my restlesse muse with quenchlesse sparkles fir'd , dosts through the world , each fragrant garden views , and plucks those flowers , she thinks most fit to use . thus safely mounted on her hovering wings , i taste some sweetnesse of those higher springs which from the pipes of sacred fountaines flow , by oddes more pleasant then the streams below . thus whiles the doter upon earthy toyes , delights in trifles , or more earthly joyes : my thoughts are towring , not downe stooping here , i take my pleasure in a higher sphere . thus , whiles the worldling night and day is tost to gain that wealth which must againe be lost : i reap such gaine as theeves cannot betray , nor time , nor fate , nor tyrants take away . thus i of wealth in poverty may vant of mentall wealth , though otherwise in want : but oh ! you authors of divinest thrift , doe you inrich me with some further gift . thus leave me not , but give me power to strive to reach a strain beyond contemplative ; oh , teach my heart , doe that in temper bring to strike more fully on the practique string . thus give me power that i my selfe may tread those active measures i my selfe have made , that what i proffer to the publicke view , may in my selfe be secretly found true . not thus with sweets fill others hands with posies , and in my bosome cankers stead of roses ; not by my lines thus limit out a way for others steps , and run my selfe astray . but make my action such , as in some part , may give some life to my unpolish'd art , that these my labours so may fruitfull be , if not to others , yet at least to me , and others , by that concord sweet invited , shall with the musicke be at least delighted . the prodigall sonne , and the pittifvll father . the second booke . the prodigall son . my restles thoughts what move you thus to rome ? why rest you not ? what would you doe from home ? what doth incite you ? have you found some prey worth your adventure , that you needs would stray ? yes , yes , rich treasures are abroad no doubt , my stragling thoughts have found some jewels out . but i am tender , travels rough ; and yet my skill but small , for travells much unfit . but wherefore should i thus restraine my will ? i have my portion , that shall purchase skill ; discreetest fathers do not much deny we yonger brothers should our fortunes try . besides my sailes thus fil'd with motion strong , most sweet companions do intice along , with earnest proffers of an equall share in treasures , pleasures , and contentments rare . the pitifull father . my son , my son , who art to me so neer , and whom i tender as a child most dear , what worme is crept into thy troubled head ? or by what serpent art become misled ? whither my child , oh whither would'st thou go ? what is the reason thou would'st leave me so ? dost thou suppose it is no griefe to me thus of a son to disregarded be ? alas my son , thou art too yong indeed to make a venture will such danger breed , what favour canst thou looke to find in lands most strange to thee , and at meere strangers hands ? strange lands , and people , and from me as far as egypt is , or sodoms people were , where thou shalt find thy hopes but mock'd vaine trust , for freedome bondage , and for fruit but dust . the authors epigram . most sinfull sons rebellious we below ; if that a son such disobedience shew , a son too by the woman that is free , how desperate must the feed of hagar be ? too venturous children , from our father stray to make our selves unto our fees a prey , our sin a monster , but our grace a brat , and yet we will be prodigall of that : our tender father , who best knows our frame , our weaknesse , sees , and warns us of the same , we are so wilfull , though most weak , indeed , that we will trust unto our strength , that reed . our father sees what snares abroad are laying , and therefore seeks to keep t is in from straying ; we , by the worlds alluring wiles mistooke , suck down the bait , suspecting not the hook . the prodigall son . vvhat shall i doe ? my fathers head doth shake against the course i goe about to take , but doth he see occasion of such care . is there such danger , and i see no snare ? fathers i know are fearfull , and indeed , are oft more fearfull in this case then need , but that is out of tendernesse and love , which sons must therefore suffer , not reprove , but i have found my tender father kinde , and unto pity ever much inclinde , and though i some forbidden pleasure take he will not punish for compassions sake . besides my youthfull blooming years are such as doe by nature chalenge freedome much , fly then my thoughts , and seise upon such prey as shall admit you pleasure in your way . the pitifull father . my tender son , i see thy tempted heart , i see therein how thou distemper'd art , what forces fight , and enemies perswade against thy little weake resistance made . i moan thy case , and in a fathers care i curb thy foes , and with thy weaknesse beare , yea though they sometimes in thee doe remove all filiall feare , yet i have fathers love . but oh , my son doe not my love abuse , that was the fault of the forsaken jewes : be thou not like the spider in his looms , suck thou not poyson from these hony combs . because thou seest my tendernesse is great more apt to grant , then thou art to intreat , let that not breed presumption in thy minde , not fault thee more because that i am kinde . the authors epigram . most tender father gentle god , indeed , whose matchlesse love doth mothers love exceed , how sweetly sing'st thou with most nursing charmes to keep thy children quieted in thy armes ? how loath art thou to let us off thy hand , because thou seest our backwardnesse to stand , and , when we weake and heedlesse babes are downe , thou tak'st us up , bemoan'st our sals , not frowne . shall we be won then with meer toyes , or worse , out of the armes of such a tender nurse ? toyes proffer'd too by strangers , and our foes , allure us from this bosome of repose ? or yet more fond , shall we our selves defile because our nurse will wash away the soile ? or , worst of all , for sake our loving guide our god , because we finde him slow to chide ? the prodigall son . no doubt but fathers in affection burn , heat of affection into flames will turne , from whence full oft , though often more then needs , the quenchlesse sparkes of jealousie proceeds . this tender care i ought not to forget , nor will , i hope , in any thing is fit , but sometimes pearles in fathers eyes appear but dim , which are to yonger eyes most clear . those youthfull beauties , objects to the eye , which aged fathers cannot well discry : could they but view them as they are , no doubt they would not curbe us busi'd there about . sweet beauties , faces fairer then the sun , where stars , like chrystall , too and fro doe run , whence sparkes , like fayries , father such a dart as flies , and hits , inflames and burns my heart . the pitifull father . deluded infant wilt thou be thus cheated ? my tender son wilt thou not be intreated ? wilt thou , oh wilt thou stop thy ears unto thy tender father , listen to thy foe ? can fading beauty , like a bait , intice thee from thy father , and all good advice ? can a meer colour , and of all most fading , be in thy bosome most of all perswading ? my wanton son t is thou art weak of sight , thy infant eyes cannot discerne aright , thou dot'st on shells , but dost the curnell lose , thou leav'st the substance , dost the shadow chuse . but stubborne childe , although thou stop'st thy ears at my perswasions , yet regard my tears , let not a fainting carefull father weep over a sullen carelesse son a sleep . the authors epigram . oh gracious father , can thy care be such ? oh gracelesse children can we erre so much ? canst thou lament , when we in mirth are mad ? can we be merry when thou art so sad ? wilt thou pursue us when we from thee run ? wilt thou thus wooe when we will not be won ? shall we forsake thee , who in love pursues ? shall we with scorne thy tender care abuse ? oh ignorant children , and most apt to fall , how earnest is our carefull fathers call ? and yet we stray , as if we were so young we did not know our tender fathers tongue . but thou our shepheard who dost still behold thy silly sheep thus straying from thy fold , forsake us not thus , in our way mistook , but bring us back , though it be by thy hooke . the prodigall son . you my companions , my associates sweet , who with most courtly kinde imbraces greet , with whom i count my selfe at home and best , by whom my fancies are become possest . what shall i doe ? oh doe your answer frame , my carefull father doth my courses blame , he would perswade me you doe but delude , and that such pleasures will with griefe conclude . but sweet contentments , is it so indeed ? doe you betray me , will you fail at need ? oh tell me truly , doe you but beguile ? thus make me frown'd on , only for a smile ? sweet voice ! me thinks i heare you answer no , you have no purpose to delude me so , you will be constant , and i yet shall finde increase of pleasure , greater joyes behinde . the pitifull father . distressed father , just as scriptures tell , i brought up children , and they now rebell ; i gave them being nurs'd them up , and loe , they turne their backs as soon as they can goe . the savage suckling , when his feet he feels , against his breeder can but turne his heels . but none so savage nature , never frames such monsters as do quite reject their dames . but thou my child , with whom i grieve to chide , for whom i have all means of pity try'd , to whom hath given a portion may suffice , on whom hath labour'd that thou might'st be wise . wilt thou revolt , art thou so simple grown to seek for wisdome , having lost thine owne , at strangers counsell ? and besides , of those which are me or cheaters , and thy chiefest foes ? the authors epigram . most sad relation ! from the savage 〈◊〉 true births appear : but monsterous sons of men ? of men ? oh most depraved natures rod : but what is this then , monsterous sons of god ? most holy father from whose streams we know the least corruption can not ever flow : how canst thou looke downe as a father milde ▪ vpon such sons thus by our selves defil'd ? defil'd , indeed , we must be so reputed , how can we chuse who joyne with the polluted ? the sin●st piece doth soonest take a staine , the fairest colour shewes a scar most plaine . but why doe we so low polluted ly ▪ and can derive a pedigret so high ? meer beasts doe not beneath their nature fall . can we be most degenerate of all ? the prodigall son . vvell , i must travell , i must crosse the seas ; my awfull father is too hard to please , his age so much civility requires that he forgets what tender youth desires . perhaps if i were further off imploy'd my father would be nearer pacifi'd , or at the least wise then his frequent checks should not my youthfull disposition vex . come then companions let us get on boord whiles tyde doth opportunity affoord ; and safely sally on the ocean flood , with sailes all spreading , whiles the winds are good . that we , thus surg'd on neptunes billows , soon may passe through those dominions of the moon , arriving at those indian banks of treasure , the shoares of sweet security and pleasure . the pitifull father . vnhappy childe , now what means all this speed ? what , art for tarsus ? wilt thou flee indeed , wilt thou be so deluded ? art so blinde , canst thou forsake thy father in this kinde ? oh , how have i offended thee my son ? what wrong , or what unkindnesse have i done ? or rather what most fatherly endeavour have i left undone to protect thee ever ? only with gentle admonitions due , drawne from the center of affection true , i labour'd to reduce thee in thy way who art thus subject to be led astray . remember jonach in the raging deep when once he was awaked out of sleep , how was his soule tormented with the woe his wilfull straying then had brought him to ? the authors epigram . most loving father , dost thou thus perswade poore dust and ashes which thy hands have made ? dost thou thus draw us with thy cords of love , who might'st most justly with a rod reprove ? thou with one touch canst crumble downe this frame , our wals of clay to rubbish , whence they came , and in an instant utterly subvert the most rebellious castle of the heart . shall we poore children then , who cannot stand resist thy just and fatherly command , thy gracious will most willingly resist who at thy will can scourge us as thou list ? nay yet more heavy , when thou seemst to hide thy grievous rod , nay griev'st that thou must chide : shall we then for that plaster make a sore , because thou favour'st we offend the more ? the prodigall son . most pleasant course ! oh with what winged motion on this indented pavement of the ocean , glide we along ? or rather swiftly run , as mounted in the chariots of the sun . successive sure , no expectation fails , most prosp'rous windes doe fill our lofty sails : the ayre is gentle , and our vessell strong , all promising a happy shoare ere long . a happy shoare indeed ; oh see , behold , are yonder not the hils where men dig gold ? sure yes the same ; let downe your plumets , sound , the banks appeare where pleasures do abound . come then some skilfull pilot with your oares and tole us in unto your happy shoares , your flowry banks sufficiently declare what sweet contentments in your confines are . the pitifull father . forsaken father ! is my son on float ? now whither will he in his cockle boat ? what fatall winde doth now thus constant wait to transport such a transpossessed fraight ? unhappy voyage , it must needs be so where head-strong will doth heedlesse master go : the ship , the shell of reasons fraile fore-cast : fond sense the sailes , and most proud flesh the mast . the seas , the streams of sensuall pleasures flowing : the winds untam'd affections strongly blowing : false syrens charm'd security , the calme : blind judgement pilot : satan steers the helme . the haven where to this vessell makes this speed is hells owne channell , though not hell indeed : the seeming pleasures which are thence accruing conclude in sorrow , if not utter ruine . the authors epigram . most prudent father , who dost thus disclose the sublile malice of our secret foes , our inbred traitors , joyn'd with satans force to hale us on in a rebellious course . how justly might'st thou in our straying leave us ? or over-boord with stray jonah heave us ? and make us , who will here not hear thy call , cry out unto thee in the boyling whale ? oh foolish children , yea inchanted we who , in this danger , will no danger see , but rather doe endeavour , yea devise to cherish these our chiefest enemies . our wils are stubborne ; and we will resist : our reason blinded , and we love the mist : our hearts unjust , and we delight deceit : our eyes are wanton , and we lay a bait . the prodigall son . most pleasant borders ! where am i on shore ? your sands are silver , banks are golden oare : the gates within your marble wals are those which open to the gardens of repose . no other sure then paradice below , see heere what various fruits of pleasure grow , how full with clusters doth the tender vine about the trees of golden apples twine ? under whose shadowes , as most pleasant bowers , doth safely sit the choice of beauties flowers , whose sweet perfumes , and colours of delight to highest raptures of content invite . are edens pleasures greater , or so much ? most pretious fruits , may i presume to touch ? your lovely beauties do with smiles expresse your gentle natures will afford no lesse . the pitifull father . deluded child , of judement thus depriv'd , and duty voyd , where art thou now arriv'd ? just on the banks of flowing nilus cast , where thou shalt woefull bondage find at last . those grapes thou dot'st on yield but dreggs of wine , whereon thou drinking mak'st thy selfe a swine : those golden apples but the serpents baite , which proffer pleasure , but performe deceit . those blazing beauties , which thou think'st such stars , are but meere flames to brand thy soule with scars : those flowers of pleasure , which do so perswade , intice to ruine , and most quickly fade . those freedomes which thou dost presume on there are under pharaoh , or the king of sear , whose fairest speech , and sweetest smiles , are all but nets to draw thee to perpetuall thrall . the authors epigram . foreseeing father , who dost thus discerne thy childrens follies , and dost thus fore-warn , how justly art thou in thy justice freed if mercy will not move us to take heed ? can , can a father seeing in this kinde have children which are altogether blinde ? no , no , we from thee do derive such light as can by no means be extinguish'd quite . what then , oh what then so obscures those raies , we grope in darknesse thus at high-noon dayes ? surely , oh surely it comes thus to passe our eyes , those casements , are inchanted glasse . through which we are deluded in our sight , or else our understanding is not right : both sure abus'd , our judgement is defeated by sense , our sense by false appearance cheated . the prodigall son . faint heart , what fail'st ? canst thou dejected be ? revive thy spirits , pleasures here are free ; seest thou not how they flourish in this i le , as if they would intice thee with a smile ? when sweet contentment no desire restraines shalt thou be bashfull ? give desire the raines : thou sit'st as queen within my tender breast , what fate shall then thy awfull force resist ? call home thy thoughts then which are gone astray , rouze thy affections , here is richest prey . and let it in this paradise be seen by thy attendance that thou art a queen . a queen ? then thou may'st questionlesse command , no subject may a sovereigne pow'r withstand , then like a princesse keep thy foes in awe , and take thy pleasure , make thy will thy law . the pitifull father . sad father ! thus inforced to bewray a sons rebellion , running thus astray : can you suppose i without griefe can see , or tell these sorrows ? no it cannot be . he now may thinke he being now remote , he now unseen may set his shell on float , let loose affection , and unlimit will ; but i with sorrow do behold him still . i see the bondage of his better part , by giving power unto his wanton heart : i see the thraldomes of his heart beside by making of his stubborne will its guide . i see how vain the worthlesse pleasures be for which he gives away his heart from me , i see how those his pleasures doe deprave him in those indowments i his father gave him . the authors epigram . most gentle father , tender hearted god , what mother like thee could forbear the rod ? thou dost in bowels of compassion yern , when we run from thee , and will not returne . shall we then , desperate we , without remorse , run headlong still in a rebellious course ? can any childe those pearly drops despise who sees the tears stand in his fathers eyes ? oh senslesse creatures , silly children right who , having goe out of our fathers sight , doe thinke our selves then most secure , when we , poore infants , then in greatest danger be . in greatest danger , it must needs be so , when we lye open to the greatest foe . the heavy sequels are full sad , bewraying the wofull dangers of a wilfull straying . the prodigall son . you flowing pleasures , which like streames distill from purest fountaines , let me drinke my fill : i tast your sweetnes and it gives delight , oh let me fully take my appetite . your taste reviveth more then phaebus beames ; how happy is he bathes him in these streames ? these streames , which so refresheth with a tast : here let me swim , or let me wade at least . sweet currents ! viewing of whose flowing tide . sits glorious flora in her blooming pride , about whose beds of roses fresh and greene . sits beauties nimphs attiring with their queen . is here not heaven ? or paradice below , the garden where the fruits of pleasure grow ? and these the angels , or the saints most dear which i should honour , if not worship here ? the pitifull father . prodigious sure ! had ever father child became so vain , unnaturall , defil'd ? my son hath now no thought at all of me , he quite forgets how tender parents be ? but can a childes forgetfullnesse be such ? and parents never-resting care so much ? my heart is heavy , and my hands i wring . his heart is merry , he doth laugh and sing . nay yet more desperat , he doth now indeavour to leave me quite , to cast me off for ever ; and will have new affinity , new father , new gods , indeed , or cursed idols rather . oh most perverse i shall i with favour yet remember him who doth me thus forget ? can sparks from such a quenched coale revive ? abused patience thus for ever strive ? the authors epigram . most constant father , who art still most stable , though we thy children be most variable : wert thou , like us , to restles change inclind . there were no hope that we should pardon find . but howsoever we , unto our shame , are still transported , thou art still the same : but can we careles children be declind thus from a father thus for ever kind ? thus kind indeed , when we offend he grieves , when we do want , he presently releeves , nay when we urge him to revoke his will , he then takes pity and is patient still . most gratious father , but most graceles we , shall such a father without honour be ? shall we for ever thus bis patience urge ? most tender fathers may be forc'd to scourge , the prodigall son . my ravish'd thoughts here take your fill in pleasure for here is fulnesse , here is ample measure , here nothing wants , here nothing is restrain'd , no coynes found , nor kindnes shown disdain'd . here beauty burnish'd in virmilion glowes , whose beams dart lightning from most youthful browes : oh let me take the comfort of this fire , these flames consume not , but do feed desire . most pretious jewels , what rare prize is here ? such pearles as these cannot be bought too deer ; shall i be sparing of a little drosse to purchase jewells oh it were too grosse . cheer then my thoughts , and usher in content , what gives more courage then a free consent ? the prey is certain , be but you on wing , such pleasant pastime fits our cheerfull spring . the pitifull father . deluded child whose heart is gon a stray , needs must his sences then be led away : for this must by necessity appear the fountaine foule , the streame cannot be cleer . are all my gentle admonitions vaine ? my teares too fruitlesse , will no meanes restraine , but yet unmoved , but rebellious still ? rebellion is like witchcraft , or more ill . what shall i do , who have thus kindly don , shall i be forced to reject a son , and with more sorrow quite forsake infine , a son so neer and naturally mine ? oh what a burden doth a father beare ? to what a straite am i inforc'd with care ? to lose a member is a griefe , but sure to lose a son what father can indure ? the authors epigram . most tender father , pitifullest nurse : most stubborne we whom pity make the worse : thou sooth'st and singst us , proffer'st us the brest : we turne , we spurne , and frowardly resist . thou seek'st with patience to reclaime us still : we seeke the more to have our froward will : thou shak'st thy rod , but shak'st to give a stroke : we shake not but thy shaking hand provoke . thy heart is moved at our desperat course : our hearts unmoved , are without remorse : thou sighing saist must i reject a son ? we laugh , and sing , and further from thee run . kind father canst thou thus keepe natures lawes ? and can no law no bridle hold our jawes ? wert thou not certaine in thy love begun , vncertaine we were certainly undone . the prodigall son . oh sweet ! what rare felicity is here ? where nought offends , where all things fit appear ? where natures shop , full furnisht with supply , stands alwaies open to the passers by . my thoughts what thinke you of these streames so cleere ? my senses can you not suck hony here ? affections can you here not feed desire , and with contentment to the heart retire ? here are the beds where sweetest roses grow : here are the bancks where purest streames do flow : here are the only instruments of mirth : here are the only jewels upon earth . my stragling thoughts then here set up your stay , my striving senses seek no richer prey : affections here your fancies may be quieted : my tender heart then rest thou here delighted . the pitifull father . disquieted , yea discourag'd father ; what all duty , yea humanity forgot ? are all those neere relations now exil'd , betweene the tender parent and the child ? transformed children may become thus strange , but parents love is not so apt to change ; although my son can with his father part , yet this word son comes neer my tender heart . oh careles child , a very child indeed , but children will be childish without heed : but parents are by laws of justice tide , if fair meanes faile to use the rod , and chide . then let me leave no meanes unsought to gain , a child thus lost , though faire meanes be in vain , and chiding fruitlesse , yet his stubborn heart will yeeld , it may be , when he feeles it smart . the authors epigram . hard hearts of ours , where nothing will indent , at least no faire meanes , but are like the flint whose fire wil by no gentle blowing burn , but struck with force will into sparkles turn . is there such marble in our bosomes heel'd as must be hamer'd , or it will not yeeld ? or in the same such adamant indeed , as cannot be dissolved till we bleed ? oh thou most skilfull alchymist of all . who canst extract pure hony out of gall : oh make thy knowledge here be understood , dissolve this stone , thou hast the only blood . but were the hardnes of our hearts so great they would not soften ; yet thou canst creat ; then either do thy art of working shew in melting these , or making of them new . the prodigall son . fair phaebus , rights darke shut in shop adorning by setting ope the windowes of the morning , what glorious objects drest against i rise prepar'st thou to salute my waking eies ? resplendent beauties which do shine so bright . got from beneath the canopie of night : vouchsafe a blessing from your lips , which may fore-tell successe for the succeeding day . you almost angels , may i not adore you ? let no displeasure draw a vaile before you : your piercing beauties , like cupids pow'rfull dart , shot through mine eies , not wound , but warm my heart . but what begin you to withdraw your rayes . as though black fate envy'd my happy dayes ? accurst be the occasion that shall shrow'd such suns by day , such beauties in a cloud . the pitifull father . oh what an endles travell is our care when children borne , are yet againe to bear ? when we welform'd have brought them forth , they then transforme to monsters , when they should be men ? from which prodigious nature to reduce , or change those formes made naturall by use , we finde more hard and tedious then the smart of first producing , and more neer the heart . so soone as forth the potters hand , they fall , oh feeble clay which cannot stand at all : and being down have no desire to rise . but sleep , like swine , in most polluted sties . but can a child of mine thus blinded keep ? or shall i let him thus for ever sleep ? no , let me rather with the rod reprove correction , sometimes , doth make way for love . the authors epigram . oh foolish children , why are we thus idle ? why give we thus our vain desires the bridle ? our fancies fond with shadows thus fulfill . to lose the substance of our fathers will . can we account a fathers kindnes slight who doth thus tender-fatherly invite ? or shall we prize his patrimony poore who to bestow hath infinit in store ? no , no we cannot but confesse t is known our fathers love doth far exceed our own : his portions laid up for each child a part , ten thousand times exceed each childs desert . what then can move us to neglect so much a father tender , having riches such ? who labours thus unto us to convay a state which never , never shall decay ? the prodigall son . oh what a cloud is this which doth appeare ? which darkens thus my day which was so cleer ? can such a sun-shine be obscur'd so soone , shall night incroch upon my day at noone ? late smiling fate beginst thou now to frown , as if thou didst intend to throw me down ? dost thou , who seem'd so sure , begin to reele , wilt thou in thy displeasure , turne thy wheele ? oh you my pleasures and contentments sweet , which did with such most kind imbraces greet , will you now fold , your late unfolded armes , becoming churlish , who bewitch'd with charmes ? but you faire faces , natures choycesti art , whose tender beauties shew a gentle heart , can you prove cruell ? do you too seeme nice ? will you reject now , who did late intice ? the pitifull father . harke , harke , methinks i heare my straved son begins to lose the pleasure he had won , those painted outsides of delight begin to let him see they are deceit within . deceit indeed which is but made to shine . with the meer drosse and refuse of good coy●● . which worthlesse gilding being worne away , it shewes how painted shadowes do betray . my blinded child doth now begin to view those pleasures false , he once accounted true ; and , to his shame and sorrow , may conclude they did but at the best of all delude . but let them , mock , and more deride him yet , him thus befooling , they may teach more wit : he on them hath so deeply set his love , it will not without violence remove . the authors epigram . oh blinded reason , and corrupted stain of once pure nature , now exceeding , vain : can we rest captive in this base subjection ? thus live in thraldome to untam'd affection ? we read of strangers and meer bondmen too who conquer'd passion could that wonder do : and shall we children , and by birth made free , in bondage thus to brutish passion be ? but shall we then take pleasure in this thrall ? and count it sweetest liberty off all ? and will not without violence be freed ? oh this is sordid slavery indeed . and yet these are the heavy cha●●●s we beare , we , gon astray , are taken in this snare ; within which mill , we , by deceit made blind , do , like most grosse contented assesgrind . the prodigall son . but you the objects of my youthfull joy ; who thus would try me by your being coy , you have my heart ; then do not thus persist , but smile agine , you need not be in jeast . the fountaine of my love doth overflow which jeasted at will quickly jealous grow ; then be not coy , but smile , and coole that smart before it workes combustion in my heart . but what still frowne you ? and yet answer no ? can you thus leave me , will you gull me so ? have i prefer'd you above heav'n , oh vaine , and will you now require me with disdaine ? you that have pluck'd the blossomes of my youth , will you with falshood now requite my truth ? you that have suck'd my fountaine of supply , can you now scorne me , having suck'd it dry ? the pitifull father . so , so , my son doth now begin to prove those courses vaine i told him of in love : he thought my counsell then might slighted be , but now he findes , what i did then fore-see . rash headed youth , presuming on their skill , will take their course , against their parents will ; as if they thought their wisedomes were the best ; who , silly soules , with folly are possest . my son upon my fatherly advice did turn his back , as too severe , or nice : but now he doth , to his confusion , find that fathers see , when foolish sons are blind . but as he left me , and would have his will , so let me let him strugle with it still ; no meanes doth more reclaime a child resisting then to be whip'd with cords of his own twisting . the authors epigram . oh thou our god , and father too , most just , who gav'st us all our being out of dust , and having fram'd us by thy matchles skill , dost like a father nurse , and feed us still . how full of wonder finde we all thy deeds ? and yet thy kindnesse most of all exceeds , how could'st thou else so full of pitty be to children so undutifull as we ? thou canst give quailes if we stand need of meat , and thereby too canst teach us how to eate , and , when we have the baits of pleasure took canst thereby curb us , when we feele the hook , oh thou who canst bring day thus out of night , and make our shadowes vanish , with the light : make thou , who thus discover'st all deceit , the hooke appeare , before we take the bait . the prodigall son . oh most unhappy miserable wretch , whom most false joyes most deeply did bewitch , false joyes , indeed , i may most truly say , which did but smile upon me to betray . those my companions who , when i had store , i made most , now mock me being poore : my late full cheekes , which were delighted in , proud beauty scornes , by sicknes now made thin . most desperat wretch , to whom shall i betake me ? when those i thought my dearest friends forsake me ? and cursed pleasures i may call them so , which thus , infine , take pleasure in my woe . i now want food , who food abus'd of late , which want , with sicknesse , doth my strength abate : distressed creature , thus inforc'd infine to want the husks which are bestow'd on swine ; the pitifull father . there , there my rod , begins my child to bleed ? it is not matter , make it smart indeed . and yet , i trust , thy stroaks may be the lesse because he is already in distresse nor can i thus return him his desert , and rest my selfe unfeeling of the smart , for ( howsover i might be in mood ) i would not give one stroak but for his good . but he hath been unruly , make him ●ame , and make him , likewise , to confesse the same : yet be not rough , though he hath badly done , he is , though a rebellious , yet a son . but oh , he hath forgot his father quite ; but oh , that was but childish oversight : yet touch him till he thinke on me again , that yerk , i know will not be given in vain . the authors epigram . meere prodigalls ! we must that title grant , who in our plenty never thinke of want , but winde up from the cistern of our store till , silly asses we can wind no more . but when we find by making of this speed , our buckets doe come empty up at need , we then can see , but not till then , alas , what too rash drawing brings too soone to passe . then , then , when it is almost then too late , we can accuse our courses , curse our fate , and curse those pleasures , causes of our care , which once we thought the only joyes that were . but oh , how watchfull is our fathers eye to make a vertue of necessitie ? who , when we fooles have thus our selves undon , doth , like a father , there by call a son . the prodigall son . all wanton youth take warning by my woes , and see in me the summe of vaine repose , which , like a bud frost bitten ere it bloomes , appeares , but unto no perfection comes . all earthly pleasures are but like a bubble , straight turn to nothing , which were rais'd with trouble : the fairest faces soonest change their dye ; the sweetest charmers are most apt to lye . thus , mov'd with sorrowes , i may tell the same , and make the world take notice of my shame : but , till i had experience of this woe , no meanes could make me think it would be so . but now i think upon my father here , whose fore-sight now i find exceeding cleere , he often told me , and with many a teare , what would befall , but then i would not heare . the pitifull father . hark , hark again , what voyce is this i heare , is this which makes such musick in my eare ? which thus tunes father , hath my son that strain , is he restor'd unto that life again ? he which , indeed , was dead and bury'd deep in grave-like grosse security asleep : hath that lost child the name of father found ? can he that heav'n awaking trumpet sound ? and can i stop my eare then to his voice , where at the heav'ns inhabitants rejoyce ? reject an infant calling upon me that am his father , no it cannot be ? nor can he be more ready to declare his wants in calling then i am to heare : though i , indeed , might justly make him steep his eyes in teares , who would not see me weep . the authors epigram . most carefull father , but most careles we who are most blind in what thou dost fore-see : thou knowst our folly : we will trust our skill : thou wouldst direct us : we will have our will : thou see'st our danger : we are therein blind : thou dost bemoane us : we are not so kind : thou still giv'st warning : still we give no care : thou dost allure us : but we will not heare . thou shew'st the rod : we at such shadowes scoffe : thou shak'st the same : we shake the danger off : thus urg'd thou strik'st : we strive to have our will : thou strik'st again : we strugle with thee still . at length , thou wound'st : we then begin to fall : thou wound'st more deep : we then dear father call : thou hear'st our cry : we yeeld to thy command : thou burn'st the rod : we feel thy stroaking hand . the prodigall son . poore silly pilgrim , by deceit betray'd , thus from my country , and my father stray'd , where i in plenty might have been secure , i here undone must slavery indure . oh heavy yoak intolerable weight ; are these the chaines so gilded by deceit ? which seem'd to proffer liberties so sweet , but now become such fetters to my feet ? poore captive thus in miserable need , whiles poorest servants of my fathers feed : oh now how happy should i think my state were i but servant , where a son of late ? but i for ever justly am exil'd : but justice ties no father from his child , but i have plaid the rebell , prov'd no son : but rebells yeelding have some favour won . the pitifull father . my son , my son , repentant sighs are loud , i heare thy voice , though from beneath a cloud ; no distance , place , nor darknesse can deny my speedy hearing when my children ery . t is true my son , t is true i do confesse , i might insult now thou art in distresse ; but thus to heare thee thus far homward brought doth banish all displeasure from my thought . returne , returne then , linger not the time , thy recantation shall acquit thy crime : i do receive such losses as my gaine , i take no pleasure to prolong thy paine . thou only beg'st to have a bondmans place ; i do not do my children that disgrace : then feare not , fathers joy in such returnes ; distrust disheartens where affection burnes . the authors epigram . most gentle father , pitifull indeed , thy heart is wounded when our hearts do bleed : and yet most wounded then when thou dost see our hearts so hard they will not wounded be . we from thee run , thou callst us back againe , we are undone , yet thou dost not disdaine ; thou giv'st that motion to return , we lack , and yet with praise dost crown our coming back . oh thou that dost thus fatherly respect , and workest both the will , and the effect : make us more able to return , at least , make us more willing when thou dost assist . thou art the potter , we are but the clay ; thou art the shepheard , we the sheep astray : though we be vain , yet lose not thou thy cost , though we be stray'd , yet do not see us lost . the prodigall son . father , dear father i would utter fain , but feare doth that word father dear restrain . father , i faine would have my grievance shown , but oh i am asham'd to make it known . but it is fit i should confesse the same : but thou canst take no pleasure in my shame : thy greatnesse doth in robes of glory shine , then canst thou looke upon such raggs as mine ? but why should i these troubled seas propound , i sayling in whose surges must be drownd ? why feare i thus the fetters which inthrall me , when thus my father doth from prison call me ? thy call deare father , cannot but suffice to shake off all my shackls , bolts and tyes : then at thy call , which thus doth call for speed , i come to meet thee , trusting to be freed . the pitifull father . vvelcome my son , thrice welcome , i' st not meet thou shouldst bee welcom'd with imbraces sweet ? thou , who wert lost , and now art found remain , thou , who wert dead , and art alive againe ? long have i long'd for this thy safe return , whereat my bowells of compassion yern , why shak'st thou then , why blushest being poore ? thy feare is past , thou shalt have raggs no more ? revive my son , be cheerfull then my child , and cease thy sorrowes , i am reconcil'd , oh let those teares be taken from thine eyes , they stir the fountaine where compassion lyes . come tast my dainties , i have choicest fare , and sweetest musick to delight thy eare ; this is my pleasure , i will have it done , in spite of envy , for thou art my son . the authors epigram . thou father of all fatherly respects , whose pittie this , all parents thus directs : what duty then , for this thy kindnesse shown , is due to thee from children of thine own ? most happy children , happy we , indeed , whose fathers kindnes doth thus far exceed ; who , when our follies , in our faces flying , returns us weeping , scekes to still our crying . oh then how silly , sensles i may say , are we ; if we from such a father stray ? can all the worth , can in the world appear , make us set light a fathers love so dear ? but then shall trifles , shall meer painted toyes , shadowes , of pleasures , and but dreames of joyes . or ought detaine us , that shall labour for it , from such a father ? let us sons abhor it . let us not , seeking , lose our selves to gain such husks abroad , and may at home have graine . an epitome . father , i have offended , but alas , shame stops my voice here , will not let it passe . son , cease thy sorrow , let my joyes appease thee , t is not thy teares , but thy return that please me . father , but canst thou thus be pleas'd with me , who have thus sin'd both against heav'n , and thee ? son , this thy sin is vanish'd , as lamented ; i take delight to pardon sin repented . father , but such offenders are too base to raign as sons , grant me a servants place . son , know my servants are as sons to me . so highly honour'd all my saints shall be . father then let me be for ever bound to serve , where service is such freedom found . son , welcome son , no bondman thou shalt be , but shalt inherit with my sons made tree , free then , indeed , when the testator lives to make that freedome certain which he gives . breathings after divine ayre . the third booke . the foolish man hath said in his heart tush there is no god . psal. 14. 1. desires of ayde . most gracious god , and yet a god most meeke ; above the heav'ns , yet stoup'st to earth below ; beyond our reatch , yet giv'st us leave to seek ; past our conceit , yet wouldst have us to know , to seeke and know thee as thou dost appeare , but further knowledge is not granted here . as then we ought not to presume to pry into those secrets must be yet conceal'd so thou hast given us licence , yea a tye , to seeke and know thee as thou art reveal'd ; oh let me read thee in thy copies then but stay my thoughts where thou hast stay'd thy pen . thy largest booke is in thy works indented : thy lesser copy in our soules ingraven : thy sacred volumes are the scriptures printed : thy secret lines are sent by grace from heaven : which secret lines lord center in my breast , those are the keyes to open all the rest . i do confesse that i am much unfit to pry into thy mysteries divine ; besides the starres will not of sparks admit to zoare into those circles where they shine ; though thou the sun from whence those starres have light disdain'st not sparks , but mak'st them burn more bright . oh then thou sun , yea light it selfe , indeed , who dost not quench , muchles disdainst the same , the smoking flax , nor break'st the brused reed , turn thou my spark into so pure a flame as may both warme my chilled soule within , and burst out to the light of other men . thou dost confound things mightie by the weake , out of the mouths of babes ordainest praise , mak'st the unlearned , yea the dumb to speake , rejectest none but who rejects thy waies , that hate to be reform'd ; lord helpe me here , and in my weaknesse let thy strength appeare . breathings after divine ayre . earth stand amazed , stand amaz'd and move , and be you heav'ns astonished above ; a man , and yet no maker ? hells abisse , yea tremble earth and heav'n , and hell at this . superiour powers who fram'd this matchlesse frame this man , and form'd your image in the same , what fretting time , or what infernall powers have rac'd , or thus defac'd that worke of yours ? you made him holy , he defiles his race , you gave him honour , he hath lost that grace , you lent him knowledge , he abus'd that light , yours by creation , he denies you quite . unhappie chance , unhappie change , alas , what brought this most unhappie change to passe ? who turn'd this perfect good to perfect evill , but he that turn'd from angell to a divell ? that hatefull , hurtfull enemy indeed , who whiles man slept , cast tares amongst the seed , or rather only in that peece of clay , cast tares , and stole the pretious seed away . presumptuous theefe and enemy to man , whose hidious theft in heav'n above began , he there aspir'd to steale from the most high , and there most justly rob'd himselfe thereby . for this his fact thrown down from heav'n to hell , he lost himselfe , and maker as he fell . and ever since , his restlesse selfe hath tost to steale from man what he by stealing lost . but silly man shall such a hatefull foe rob thee of god , prevaile upon thee so ? shall hells black vapours so thy soule benight to put out of thee all celestiall light ? but sensles man , or rather savage beast , canst thou thus at the god-head make a jeast ? the fiends in hell more fealtie declare , for they confesse there is a god , and feare . oh horid , hellish blasphemy , or worse , the damn'd in hell deny not god , though curse . and such as here against him dare dispute shall find hereafter hell will them confute . but silly man , or monster of that name , in mind a monster , though a man in frame , resolve this question , if thy wisdome can , is there no god ? how came there then a man ? but here i know thou wilt to nature fly , all things , thou saist , by nature live and die , and natures force doth all conclusions draw , nature shall therefore be thy only law . i grant in all things that created be we may a power which is call'd nature see ; which to such creatures is a law indeed , whose skill no other dialect can read . but thou who hast an understanding part , and hast besides much benefit by art , sparks rak'd up in thy ashes of such light as death , nor divell can extinguish quite , canst thou be grosser then the beast that dies , blind as the beast is , yet hast better eyes ? admit no maker but ingendring power , as earth brings forth the herb , the herb the flower ? but canst thou into natures secrets pry , and canst not view a deitie there by ? earth may bring forth , but not create , fond head , can that give life which in it selfe is dead ? but here thou wilt , out of thy wisdome say , there is , indeed , both dead and living clay , the dead brings forth the creature dull and base , the living doth produce a living race . the sensles earth we may with safety grant brings forth the sensles grasse , the hearb , the plant , that living morter which is man by name by generation doth produce the same : produce , i say , as instruments whereby creating power continues a supply ; god first , indeed , mans god-head to convince , made man of dust , but man so manking since . man then was made , made not himselfe to live , how can he then have any life to give ? or if he hath we must subject it still unto the force of the creators will . but be it so , what can be granted thence ? that sensles earth , or earth indu'd with sense can out of their created substance frame an other substance , or indeed the same . this is but only to preserve , t is plain , that which before was made , not make again : nor can the creature bring forth , as is said , without the help of a creating ai'd . thou mad'st not then thy selfe , nor yet thy son , who did that work then which thou see'st is done ? thou canst no just apologie invent , confesse there is a god then , and repent . thy soule , besides , though now inclos'd in earth , yet pure in substance , and of noble birth , cannot but at some time or other dart some heavenly rayes into thy earthly heart , which doth convince thy knowledge of thy errour , and strikes into thy conscience such a terrour as makes thee feele the power of the most high , which in thy heart thou dar'st thus to deny . were this too little at it is perchance , to work upon thy wilfull ignorance : yet god hath further witnesses no doubt , thousands , he hath not left himselfe without : his word , and works uncessantly declare him in such a voice that all the world may heare him , his word reveales his truth , his works his glory . all creatures being do confirme the story . but here againe thy wretched heart replies , those works of wonder which no mortall eyes can see into their center , something pose thy desp'rate thoughts , thou stand'st amaz'd at those . but for gods word , though writ with his own pen , or from his mouth by heav'ns inspired men , that suites not with thee , sincks not in thy brain , tush words , saist thou , they are but wind or vaine . thou can'st those rules , which we call scripture , read with no such trust to think them true indeed ; but mans invention so to keep in awe men which by nature stand in need of law . but dust and ashes dar'st thou make a tush which makes both angels , and the heav'ns to blush ? racing besides those truths which are ingraven upon thy soule by truth it selfe from heaven . prints of eternity upon thy soule are stamp'd by heav'n : canst thou then slight that roule which to thee reades eternity in print ? is heav'nly ●ire so hidden in thy flint ? thy flint , indeed ; but when this powerfull word , which is more sharpe then a two edged sword , strikes home upon thy flintie soule no doubt , it doth force sparks of heavenly fire there out . but lest these sparks should burst out into flame , thou seek'st by all meanes to put out the same , though making thus these heavenly sparks retire , thou keepst thy selfe unto eternall fire . againe this word , besides the ghostly power that rests within that never raced tower : the potent truth which hath so well been try'd , with sweet consent and harmony supply'd , that harbours in this heav'nly word is such as may convince thy marble heart asmuch . the truth indeed , that we may truly call , one jot whereof did never faile , nor shall ▪ and did thy sight not dazell at this sun thou there mightst cleerly read the same and run . but oh ! thou wretched atheist that dost find the seeing organ of thy soule too blind to view the truths in sacred scripture pend , or wilfull that thou wilt not apprehend : o rest not under that egyptian cloud , cast not away the meanes of light alow'd , but read the scripture , to avoid that curse , disuse of reading makes thee read the worse . hadst thou a heart could truly understand , or eyes set ope by faith to read that hand , thou shouldst discerne such wonders in that glasse as nothing but a god can bring to passe . the truth of this most perfectly appeares by the consent of past foure thousand yeares : each promise , tipe , and prophesie fulfil'd do here of certain testimonies yeeld . the seed to break the serpents head was sown three thousand yeares before the blade was grown , all humane hopes might then have been casshierd and yet at length a glorious crop appear'd . god once drown'd all the mountaines here below , but then above , in mercy , set his bow to be a sign , which hath been still made good that heav'ns no more should poure down such a flood . thus heav'ns , by scripture , often times fore-shew what by experience men in time find true , that men in scripture so may learn to read their makers glory by his pen , and dread . again ( besides the truth that scriptures carry that in themselves they from themselves not varry , whereby they are with that perfection crown'd which in no humane author can be found ) the loftie stile that sacred scriptures bare their height of birth and majestie declare so powerfull , so impartiall and sincere as partiall man could never yet come neere . men deeply learned , and of highest wit , unlesse instructed by this holy writ , write at the fairest but with natures quill dip'd in some fountaine on pernassus hill . their wisdomes to no higher pitch can hover then principalls of nature do discover , imploys that agent which we reason call about no objects but meere naturall . but sacred writ that hath a further reatch , that is transcending flies a higher pitch , that came from heav'n , is spirituall , and here made by the spirit to us men appeare : that conquers reason subdues natures lawes as far unable to dispute the cause , that is eternall , therefore sent to try that part in man which hath no power to die . the scripture only on the soule reflects all earthly objects it , as base , rejects , the soule a spirit , therefore only fit to read those copies by the spirit writ . this writ from heaven then summons up thy soul to heaven that court which issu'd forth this scroule ; glew not thy soule then too neare earthly things , hang no such plumets on its sublime wings . againe the scriptures only have the art to search into the secrets of the heart , they only can discover sin , and prove upon the conscience they came from above . they only a beginning doe relate ; no humane treatise of so ancient date ; they only have preserved been , and shall , though ever , doubtlesse , envy'd most of all . and in them , in the sacred writ i meane , as in a glasse is only to be seen that perfect image of supernall might which can be viewed by no other light . there is i grant it , in each humane frame an eye by nature fixed in the same , which doth by nature beyond nature see a pow'r there supernaturall must bee . which power no doubt hath deified been from the beginning by the race of men , though most for want of power to understand , ascrib'd that power unto some other hand : as some to creatures like themselves but clay ; some to the sun , as former of the day ; some to the moon , some to the stars , yea know some to the prince of hell below . yet all to something ; thus the infidell beleeves there is a power that doth excell , but ignorant of what it is , doth faine or forge a god out of his idle braine . thus natures pen , by reasons power , no doubt , doth point at god , but cannot point him out , doth shew a god ; but what he is , or where , that scriptures only fully can declare . shall then a heathen a meere infidell , who never heard of either heaven or hell , or dreames of soule , alone by natures view discern there is a god and homage due ; ( which is apparant all the world abroad , all nations worship something as a god ) and shalt thou atheist , dar'st thou all alone be worst of all men and acknowledge none ? thou hast , besides the wisest heathens sight , much greater aide , far cleerer beames of light , gods holy and eternall word by name , eternall in the nature of the same , where thou maist its eternall author find , it only gives that sight unto the blind , and this thou hast not , so to make thee pos'd , as pretious oyntment in a box inclos'd , not only in the hidden letter teaching , but open'd by the pow'rfull hand of preaching . canst thou not row then in this calmed ocean ? sit'st thou in darknesse in this heav'nly goshen ? dar'st thou deny that deitie which here doth in such perfect characters appeare ? oh do not thou degenerate so far to be more sordid then the divels are , the divels do much forced duty shew to holy scriptures and do know them true . shall divels then unto the scriptures bow , confesse and feare them , and yet wilt not thou ? deluded atheist be reform'd herein , seeke no such shadowes so to hide thy sin , because the scriptures render thee unjust thou dost condemne them so to save thy lust . let not thy senses thus thy soule inthrall , for lose the scriptures and thou dost lose all , both soule , and body , heav'n , and god , yea soe dost likewise purchase everlasting woe . t is then no marvell that thou art so blind , or rather desp'rate in thy carnall mind that in thy fancy thou cast apprehend no soule , no heav'n , nor pow'r that doth transcend . how canst thou view these when thou dost in spleen reject the glasse where these are to be seen ? the scriptures are gods tapers set up here , extinguish those , no god will then appeare . god , in times past , aid oft appeare , i know , in visions , and in shadowes here below , but when the substance , his eternall son once shin'd here , all those lesser lights had done . bright sun , indeed , well might the stars give way and hid themselves in such a heav'nly day , a heav'nly day when heaven it selfe we find burst through the clouds , came down to earth and shin'd and yet we find this day at last did fade , this glorious sun at length began to wade , and , from these nether regions to retire , ascended to the circles that are higher . well might the world then here beneath lament , and put on sackcloath weeds of discontent bewailing deeply that earth darking day which from the earth tooke such a light away . this heavenly sun now in the heavens again whose glory heavens cannot alone containe : did leave some rayes below , and now and then doth dart down more amongst the sonnes of men , but all that light now of that heavenly taper is set up in a lanthorne here of paper , in holy scripture all that light doth shine , that is the lanthorne which gives light divine . then thou that first in such a sable night that of this nature thou canst see no light ; 't is doubtlesse cause thou dost not duly look into that lanthorn , use that heavenly book . wouldst thou have wisdome , have thy sight made cleer ? thy heart made gentle , and thy soule appear , see hell beneath , and heav'n that is most high , discern thy maker , and eternity ? then use the scripture , thy dim feeble sight is apprehensive of no greater light ; god knowes such secrets do mans sight surpasse , and therefore wisely shewes them through a glasse . a glasse indeed , the scripture is most faire , and more transparent then the purest aire , through which the perfect images are view'd of objects in the highest altitude . presumptuous earth , because thou canst not see by carnall reason how these things can be , thou dost conclude they cannot be in fine , as if there were no greater power then thine . thou art a peece but of the potters clay , what can the peece unto the potter say ? canst thou suppose the brickle vessell made as skilfull as its maker in his trade ? but were this granted , which were too too grosse , yet thou art vainer , at a greater losse , all other creatures but the divells bee the same they were created , but not we ; thou art far weaker , worser , and hast lost much of thy makers workmanship and cost , thy reason is corrupt , thy senses soyl'd , thy nature taynted , and thy soule defil'd . indeed in the perfection of estate wherein perfection did thee first create , thy sight was such thou stood'st not then in need of glasses , or of spectacles to read : thy apprehension was not then so weake but thou hadst power to heare thy maker speake . in his owne language , and couldst understand without the helpe of any second hand . but long in adam thou hast lost that art ; like lucifer in acting of his part ; he would have been , although in heav'n , yet higher : thou wouldst , although in paradise , aspire : he saw gods face , yet that would not suffice : thou knew'st his voice , yet thou wouldst be more wise : he clyming , lost the hight he had before : and thou thy knowledge by desiring more . canst thou suppose then that impaired light yet in thy understanding part so bright as to discern those objects as they are which did exceed thy better sight so far ? vaine man , as thou thy heav'nly relish hast so vainly lost by a forbidden tast ; even so thy sight ; when by a finit eye thou fondly wouldst things infinite discry . to stand and gaze upon the sun , although the sun gives light , yet dims our light we know : and yet the beames which from the sun do fly they dim not , but give sight unto the eye . so if thou look'st , god as he is to see , the more thou look'st the blinder thou shalt be , his countenance doth such a lustre give no mortall eye may see the same , and live . yet from his face , as from a sun doth shine such radient beames and rayes of light divine as gives us light , and so much as our vaine and silly lamps can of a sun contain . then let those rayes which in the scripures shine suffice thy soule that cleerest sight of thine thou by his beames mayst view the sun secure , thy sight can not the sun it selfe indure . thinkst thou by power then of imperfect nature to take a perfect view of thy creator ? meere foole , indeed , thou mightst by reason find this cannot be , were not thy reason blind . but couldst thou reason never so refine , did brighter beams not with thy reason shine : thou couldst not see what once thou mightst have done ; much lesse what was before the world begun . yet such like thoughts in this thy silly vaine and purblinde state doe now molest thy braine , thou but a drop which from the fountaines fell , wouldst to a fountaine in thy bubble swell : thou clim'st beyond the clouds , and think'st it fit to be like god , out of thy mother wit , yea beyond god , and hast this thought accurst if god made all , then who made god at first ? this being hyperbolicall to sense , thou trampl'st on inferiour consequence , as christ , and heaven , the soule and resurrection , because beyond thy sensible collection . but thou whom night doth thus belet at noon what say'st thou to the sun , the stars , the moon , and heavens above ? who made that glorious frame ? there is no procreation in the same . they have , as very heathen do declare five thousand yeares remain'd the same they are , their like they in no likenesse have begot , like other creatures they ingender not . whence thou by sense maist evidently read they from themselves did never first proceed ; yet made they be , 't is manifest and cleer , those objects to thy very sense appear . then see the weaknesse of thy sense hereby ; and yet thy sense thy weaknesse doth discry ; thou seest by sense the body of the sunne , but whence proceeding , there thy sense hath done : thou seest by sense such bodies formed be , but by themselves doth not with sense agree , this to thy sense some others skill doth preach , thou find'st by sense that skill above thy reach ▪ canst thou by sense and carnall reason then thus prove a power beyond the power of men ? and cannot that same power of thee be thought a god ? observing what that power hath wrought ? oh sathans captive , labour to resist that this worlds god , who thus hath cast a mist , breake through those clouds , and view a god above , thou dost by sense a deity approve . view him thou maist in manifold respects , partly be sense , in part by his effects , and then observe what holy scripture saith , and view him further by the eye of faith . for these are they , and only these , whereby that sun doth please to shine down from on high , these are the casements set ope to our sight of heavens most glorious treasury of light : we men below have no such licence given , or pow'r to take a perfect view of heaven , our light so feeble , and our hearts so brasing we can but only pry in through the glasing . but here perhaps , thou wilt this scruple move admit saist thou , there be a heaven above , and in the same such glories as are said , though never yet to mortall eye displaid . what though there be ? what canst thou gain thereby since they are such as thou canst not discry , nor yet hast hope thou ever shalt do here , thou must goe further from them , not more near , death must of all men living make an end , and men by dying rise not , but descend : the grave at last shall be thy resting plot , where all things are concluded and forgot . why shouldst thou then disquiet thy selfe to gain such knowledge as will but disquiet thy braine ? but carnall scholar who dost thus confute thy very sense by sensuall dispute , and as it were in malice go'st about to bring the very truth thou know'st in doubt . canst thou grosse sadduce thus seduced be ▪ be yet thus blinded , yet hast eyes to see ? art thou in honour and becom'st a beast , o like the beast that perisheth at least ? consider better , labour to dispell those fearfull ●●●●●s , they are the fogs of hell : and thither thou must sinke no means can save , beleev'st not thou the rising from the grave . but thou shalt rise , thou canst not that defend , though but to judgement , and againe descend : this thou might'st prove by scripture most apparant , could'st thou give credence to that heav'nly warrant . but howsoever thou dost under prise , the powerfull truth in sacred scripture lies , yet god , disputing with the divell , took his arguments out of that sacred book . he did by scripture sadduces confute : he did by scripture strike the divell mute : he did by scripture first reveale his will , and doth by scripture manifest it still . and if thou only scripture dost disdain doubtlesse there doth no hope for thee remain . god could have us'd some other weapon then to overthrow the divell , and those men , but yet he pleas'd to use no other sword , only to make us trust unto his word . shall god himself thus dignifie and grace it ; and shalt thou dust and ashes then deface it ? oh trust it further , and esteem it better , the power of god is printed in that letter . againe besides the testimonies read in scripture for the rising of the dead . god doth convince thy error in this kinde by sundry means , yea in thy very minde , god hath imprinted in thy very breast within thy soule , which ever shall subsist , an everlasting principall of right which can by no meanes be extinguish'd quite : this principall is naturally strong in aiding justice , and suppressing wrong , from whence it comes thou canst not act a sin of doing wrong without a check within . hast thou done wrong then ( as who hath not here ) get'st thou not pardon for the same , 't is clear this principall , when thou shalt come to dye , will leave thy corps , and on thy conscience flye ; where it for ever restlesse will abide till justice shall be fully satisfi'd : from whence there must some other place appeare to right such wrongs as are not righted here . besides thou couldst not sure account it vaine to be resolv'd the dead shall rise again ; hadst thou but so much happinesse to see how reason here with nature doth agree . search then by reason into natures book ; run to thy mothers long made grave and look if 't be not earth thou cam'st from , whence t is plaine that earth which once did live may live again . what think'st thou of thy rising from thy bed , fore-tells not that thy rising from the dead ? in bed thou dost , in earth thou shalt but sleep , in both in darknesse , though in earth most deep . besides when slumber doth possession take of senses , yet the soule is then a wake , the soule as it can never dye at all so never sleeps , though kept by sleep in thrall . god could have made us , when we were in making , have stood in need of neither sleep , nor waking , had he not purpos'd by them to explain our sleep in death , and life from death again . the deepest darkensse of the longest night at length doth vanish by the morning light : which shewes at last the resurrection day shall chase the night of fatall death away : the entercourse of autumn , and the spring , the winter , and the summer teach this thing , when plants , by a vicessitude , we know both live and dye , and dye , and live in shew . and as the seed which in the earth is sowne , like man it to its deeper furrowes thrown , as dying , there produceth an increase : so man doth but refine there , not surcease . much like the phaenix , from whose ashes breed , as men much learned give us leave to read : another phaenix to supply that roome , by sun-beams dooting on her lofty tombe . but yet , if yet thy heart be such a flint that all this shewne takes no impression in 't , but still in heart thou say'st there is no god , though with thy tongue thou dar'st not for his rod , let me yet put one question to thee more , yet to illustrate what is said before : what say'st to this then ? sith thou art so evill to doubt of god , what think'st thou of a divell ? is there , think'st thou , no divell , and no hell ? thou maist deny them out of doubt as well , for this is certain this from sense doth flow , no god above , no divell then below . but this the grossest heathen doe admit they by experience and meer natures wit discerne a power beyond the power of men , which power hath by them still admired been . but in thy conscience were not such a spark why shouldst thou be so fearfull in the darke ? were there no evill spirits to be seen what do such fears then in thy fancie mean ? in times of danger eminent t is known there 's no mans heart more shaken then thine own : strange apparitions , gastly forms , and such strike trembling in thee nothing else so much . from whence proceeds those hidious shapes , and sights , those hollow voices , and those walking lights , which do so oft in darknesse us affright , but from the prince of darknesse in the night ? if this suffice not , but art still in doubt i know no further meanes to help thee out ; unlesse that it were lawfull in this kind , to run to endor to suffice thy mind to such as have some spirits at command , such could most clearly let thee understand , resolve thy doubt , and make it to thee cleare there are such fiends , yea make the same appear . if all this be too little to suffice , then sure there is some divell in thine eies who keepes thee blinded that thou canst not see those certain truths which thus decypherd be . but oh vain atheist rest not in this state , nay rest thou canst not t is so desperate , then strive against it , exercise thy strength , by use it may grow operative at length . there yet is eye salve to bewray this mist , if that thou dost not wilfully resist , there is a sacred fountaine set apart , one drop whereof would molifie thy heart . despise not then those soveraign streames below which down do from that sacred fountain flow , those healing drops which on the crosse were shed , distil'd in scriptures from the fountaines head . then bring thy heart , that cistern into frame , and let those conduits run into the same , that still thou mayst , by turning of the cock , such fearefull doubts , those brasing doores unlock . thy heart no dout , in doubts the harder growes because the milk which form the scripture flowes , which is most pretious to dissolve such flint , is not apply'd unto that adamant . at scriptures breasts disdaine not sucking then , there 's milke for babes , and meat for strongest men : there 's meat for saempson , sweet meat too , not gall : and hony for the fainting son of saul . there doth that tree of heav'nly knowledge grow which god hath pleas'd to plant with men below : another tree of knowledge shall be given , more glorious too , but that shall be in heaven . but further knowledge then is here reveal'd the more thou seekst , the more t is here conceal'd . and that no doubt , hath been a reason why thou dost those truths which are reveal'd deny . there 's nothing hid that shall not be made known ; but here 's the height of thy ambition shown thou here wouldst to that height of knowledge clime which is reserv'd untill another time . thou here in all things much imperfect art , and therefore here thou canst but know in part : but when thy cloud of flesh be done away things secret shall be manifest as day . but wouldst thou wisely harbour a desire to view those secrets angels do admire , then first beleeve , for god hath made it plain we must beleeve before we do obtain . heaven is a dowery god hath to bestow , faith 's our assurance of the same below : strive then for faith ; thou hast a curious eye : nothing but faith can give thee full supply , faith in this vain and emptie vale i mean , by faith possessing things are yet unseen : that so in fine , when fruitful faith shall cease , thou mayst in glory reap thy faiths increase , in heaven injoy that height of joy , which here doth only to the eye of faith appear . yea foolish man couldst thou become so wise as to beleeve a heaven above the skies , and such a god , a gentle god therein as for his sons sake will remit thy sin ; thou thither likewise should'st be rais'd in fine , for there the faithfull shall in glory shine : and those same hidden secrets which have bin thy tortures here , should most delight thee then . the world to come , which here thou canst not view , thou there should'st finde unto by comfort , true : the god above , which here thou dost deny , thou there should'st see , and his eternity : how god should be without beginning , here confounds thee quite , but there it doth appeare : how spirits do subsist , and what they are thou know'st not here , but 't is discover'd there : and how gods word should make a world : alas , such hidden things do humane sense surpasse : but when that heav'n shall humane sense refine , or rather humane sense shall prove divine , god with such secrets then will thee acquaint , if here , by faith , thou wilt be first his saint . but yet , if yet thou beest a sleep so fast that all this will not rouse thee up at last , but still thou wilt be still a heathen swine , yet know god will be knowne of thee infine : if here thou wilt not know him by his works ( a sin abominated by the turks ) if here thou wilt to know him by that spark now rak'd up in thy conscience , yet his marke ; nor yet wilt know him by the eye of faith , beleeving what the holy scripture saith , but dost this cloud of witnesses repell ; yet god will make thee know him , though in hell ▪ yea more then know , for thou shalt feel him there , and in that den his deity declare , when divells shall torment thee , as their owne , because thou here wouldst have no god-head known . thus i have walk'd in an unwonted strain , which some , it may be , will account as vaine , as if i heare by some what went about to bring a truth most manifest in doubt , who is so grosse may some perhaps , reply to make a question of the deity ? if there be none , why should i now begin to make a doubt where none before hath bin ? indeed with us , where so much light doth shine as if directly underneath the line : with us where god so perfectly appears , and as it were , hath dwelt so many years ; if there should harbour any here so blinde , so dead in sense , and stupifi'd in minde as once to harbour atheisme in thought therein most hideous treachery were wrought . yet sith we finde that scripture doth impart , which only can anatomize the heart . that such a thought in some hath harbour'd been , yea all men are by nature so unclean , ( each heart by nature is deceitfull still , and every thought continually ill ) we doubtlesse may , though to our shame conclude that atheisme is in a multitude ; especially if duly we propound how meerly naturall multitudes are found . againe , besides our nature , which hath stood , since adams fall an enemy to good ; we have another enemy as great , who hinders good with a more deadly hate , the divell that arch enemy , indeed to god himselfe , to adam , and his seed ; he seeks by his inscrutible an art to steal no lesse then god out of the heart , and to that purpose night and day doth spend , suggesting doubts and questions to that end . by which with man he doth too much prevaile , else why did david in that nature faile , who was a man most dear to god we finde , and yet the divell trap'd him in that kinde , when he did almost in his thoughts complain as if that he had wish'd his hands in vain ; from whence it must by consequence arise god , for the time , was taken from his eyes . then if such lofty cedars may be shaken , how may the shrubs be in that nature taken ? poore creatures who have neither care nor skill to frustrate sathans working of his will . such fiery darts the divell dayly throwes , and at our hearts he doth direct his blowes : and i , for my part , cannot testifie that any living , scape them as they fly . only as aged jesses youngest son for safety did to sanctuary run , where he beheld the wound was hid before , and eke got balme to heale his bleeding sore . so when we doe the tempters dart discry we may like david , to the temple fly ; to reading , hearing , meditate , and pray , such fumes as those will drive the fiend away . or as old jacobs children in distresse when bit with serpents in the wildernesse , by only looking on a serpents wing expel'd the poyson of that bite or sting . even so when sathan , that old serpent stings we may have healing underneath those wings which jacobs children in figure view'd , to us a christ , in their similitude . thus , as the divell daily doth belay to steal our goods , to steal our god away . god , that we should by no means let him go , hath left us means to circumvent that foe . and hence proceeds that combate in our breasts , the flesh consenting , but the soule resists : but when the soule submits to carnall sense , the divell then gets the preheminence . and thou within whose bosome no such strife , or combate hath incumbered thy life , the divell sure hath favour'd thee therein , or thou too much infatuated bin . but thou that feelst no want at all of aid , thou gavst him here a paradise indeed , but thou wilt give him heaven which doth exceed : yet doe not count this altogether vaine , ther 's no such drosse but may afford some graine : the troubl'd soule counts no occasion slight that may assist when it is thus in fight ; what thou think'st bane , may be anothers meat , then what thou like'st not , let another eat . though these be hearbs , nay weeds out of the wood , yet hearbs , nay weeds for many things are good , i trust no colloquintida is here , no danger if thy stomack then be clear . lord what is man that thou art so mindfull of him ? psal. 8. vers. 4. desires of aid . most gracious god , as then hast lent thy hand to move my heart , and to direct my pen , in some weake measure thus to understand , and make thee understood of other men ▪ god only , wise , almighty , pure , eternall : without whose mercy man must be infernall . so let thy hand lord , be outstretched still to stir my heart , that most polluted spring , that in that fountaine i may dip my quill , and from that depth such secret matter bring as to my selfe may make my selfe appeare , that i may seek to make that fountaine clear . and as we all doe , to our comfort , finde that thou of man hast ever mindfull been ; so let my lines be moving in some kinde that we , again , may not forget thee then , but may for ever , as it is our parts , inthrone thee in the centre of our hearts . lord what is man may well be ask'd of thee , none but thine eye can that exactly see ? thou gav'st him life , when thou hadst given him fashion , thou only therefore canst resolve that question . man peradventure , like a butcher may unmake those walls which thou hast made of clay , rip up mans body , open every part , take out his entrails , looke into his heart , note every artrie , conduit pipe , and veine , and p●y into the chamber of the brain , tell all his sinewes , crushes , bones , and finde how every member is to other joyn'd : let this be granted , as perhaps it may in some imperfect superfices way : yet what can man in this description read of what man in perfection was indeed ? alas , in this man doth indeed no more then as it were unlock the little doore of some rich cabinet , which being done , doth finde it empty , all its jewels gone : where being frustate of his chiefe desire , finds nothing left but only to admire the curious art about that little frame , with lively forms , yet pictures on the same . even so mans body , that same heav'ns device , wherein are lock'd up all our gemmes of price , when cruell death once turnes his key about , unlocks the doore , and lets those jewels out ; mans body straight becomes a trunke bereft of all its matchlesse treasure , empty left : and nothing to the searchers eye remains to satisfie his curious eye or pains but only to admire the makers skill so wonderfull in working of that shell . a shell indeed , we may the corps affirme which hath no soule , the soule a kernell tearm ; the shell a chest of curious art compos'd , the kirnell is the treasure therein clos'd . then of what knowledge is he like to speed , of what man is , by taking up that leed ? which priz'd ope once , by deaths steel pointed dart , mans soule flies out , which is his better part . physitians then by ripping up the dead to view the body , when the soule is f●ed , can thereby doubtlesse , not directly see at all times how the elements agree in humane bodies , nor exactly tell how humors flow , and hurtfull vapours swell , when as the soule commanding in the same , sets every wheel a working in that frame . but say by this , and other helpfull means , whereon some learned wise physitian leans ; he could at all times perfectly relate the ever changing temper and estate of humane bodies , which no mortall can , i am resolv'd 't is past the reach of man : but grant he could , yet what were all his art ? alas , but to discover man in part , the least part , and inferior too as far as is a sparkle from a perfect star . the soule , indeed , that is the only gem , in search whereof the clearest sight is dim : grave pliny , galen , aristotle , all that men for skill did most renowned call in former times , were failing in this kinde , yea in this eye of knowledge almost blinde , the rayes of this so dazled them , though wise , the more they look'd , the more they lost their eyes : excepting cato , and some other few , who were inspir'd with a more piercing view . nay what man living failes not in this kinde ? who knowes the motions of anothers minde . or pryes so far into anothers breast to finde how his affections are at rest ? what endlesse windings occupie his thought , and deep devices in his braine are wrought , which sinking to their centre , do convert to secret resolutions in the heart . nay silly men , we are our selves so far from self discerning what we truly are , within our selves , that we can hardly tell what is amisse in us , or what is well . our hearts in us are so deceitfull grown we cannot search those bottomes of our own . oh silly creatures , silly sure at least , who beare we know not what within our breast , nay in our bosomes shrowd a serpent , which to seem a saint doth mightily bewitch . 't is then no marvell though we may complain that our affections are exceeding vain , our thoughts , our wits , and all with folly haunted , when all comes from a fountain so inchanted . deluded be we , out of question , must , who have a power within us so unjust ; a power indeed , most potent too , a heart , which nature makes the over-ruling part : which force doth sure sufficient battell give , and more then we can conquer whiles we live , yet whiles we live we must be ever trying , though cannot fully conquer without dying . lord , what is man then ? still we must inquire , we are to seek still , raise our judgements higher , how comes our hearts so evill and accurst , sith thou created'st all things good at first ? or how come we unto our selves so blinde that in our selves , our selves we cannot finde ? lost we so much , inheriting of sin , that by that gaine we lost our selves therein ? prodigious action racing such a tower , prevailing so on thy creating power , what thou hadst form'd , deform'd , and form'd again a most deformed form , which doth remain . god al-creating , it was in thy power to have restrayn'd that enemy of our , who wrought upon thy workmanship so far as to unmake , and make us what we are . but this was for our exercise no doubt , that thou maist crowne us when the field is fought : besides to make thy love appear the more remaking us more glorious then before . thou mad'st man sinlesse , subject though to slide , but thou wilt make him sinlesse to abide : thou gav'st him here a paradise indeed , but thou wilt give him heaven which doth exceed : lord what is man then , man that dares to sin , of whom thou hast so ever mindfull been ? a world before this present world was wrought admired man was pretious in thy thought . pretious , indeed , in such a boundlesse measure as if that man should be thy only treasure , and thereupon determin'd in thy breast to seat him highest , and to love him best : such wonders in that moses face foreseeing as pleas'd thee well before , he had his being ; wherein , indeed , was manifestly shown thou wouldst unite mans nature to thine own . when , in thy wisdome , thou didst think it meet to set that fore-known creature on his feet , to give man form that little world to frame , what preparation mad'st thou for the same ? what heart of man can truly on it ponder and not be rap'd up in any holy wonder ? before thou wouldst this wonder undertake , thou sell'st to working wonders for his sake , six dayes , almost , expired in preparing of wondrous things against this wonders roaring . thy powerfull hand , thy spirit was imploy'd by moving on a mighty chaos , void of form or beauty : thence to draw by art the dry and solid from the liquid part . both which thou having as it were given birth , one part was waters , and the other earth ; both which continue hanging in a sort , unto our judgement , without all support . indeed the waters do the earth surround , againe the earth is to the seas a bound , but how this should uphold that globe from fall that doth exceed mans purest sense of all . but ere these orbes were fixed not to move , and sever'd from the orbes that are above ; thou didst ordaine that ornament of light creating day from a prodigious night . in which thy wonder working hand was clear , by making so thy wonders to appear , for without light thy wonders wrought below had been but like the secret winds that blow . but it did please thee to set ope a door to let in light where darknesse dwelt before , and here beneath injoyn'd a pleasant way of entercourse between the night and day . and further yet to furnish thy desire , thou yet mad'st greater lights , and set them higher , and plac'd the lesse in absence of the sun , that night might not to former darknesse run : besides for signes and tokens in our clymes , as perfect rules distinguishing of times ; nay further , by their fervor from above to make the earth a fruitfull mother prove , for till the sun unto our regions come and warms the earth , it seems a barren womb . when thou hadst made the firmament thus faire , whose rayes come darting to us through the aire : extending severall curtaines , as the shrouds between the higher and the nether clouds , that by a secret interposing way , one element support another may . when thou had'st drawne the waters here below into one fountaine , there to ebbe and flow : and when thou had'st the face of earth made plaine , and made its bars the bottome of the main , upon which sure and deep foundation lay'd , the pillars rear'd whereon this frame is staid . thou then began'st to looke into thy store , that thou mights furnish what was void before , yea to make fruitfull and adorne that frame both to inrich , and beautifie the same . thou sayd'st unto the waters multiply , be fruitfull and bring forth abundantly : who hearing in their language , what was said , without delay most cheerfully obey'd . thou sayd'st unto the earth , then barren , beare , the earth did , as it were , thy language hear , and brought forth thousands multitudes and more , of creatures which were never seen before . and to the ayre thy word did but proceed , let there be foules , and it was so indeed . lord what a large and wondrous preparation was this which was the spacious worlds creation ? to entertaine whose greatnesse was it than ? alas , but for that little creature man . nay , as if this had been too little still , to manifest to mankinde thy good will , thou didst prepare a garden ready deck'd with all the objects in it of delight that might seem pleasing , fruit delicious growing on trees most fruitfull , streams most pleasant flowing , whose flowry banck , with flowers and roses set appear'd more glorious then the pearles in jet . all this prepared in this heavenly sort , thou caldst this councell in thy heavnly court , come let us make man in our image drest , for whom we have created all the rest . thou took'st a peece then of thy late form'd clay and form'd a man in a most perfect way ; and by a way can not be understood that form converted into flesh and blood . thou only breathedst on his breathlesse face , which gave him life , and with that life thy grace , which was infus'd into that power divine his soule , in which thy sacred selfe did shine . his body was in such perfection made that , till the serpent did his soule invade , it could not suffer any kind of wrath , but had a power against the power of death . but for his soule that was divine indeed , in it thou couldst thy sacred image read in characters which none could understand so well as thee , because it was thy hand . within that center thou couldst cleerly see , in one , the picture of thy persons three : three faculties within it representing three persons in thy deitie consenting . as father , son , and holy ghost agree to make but one eternall god in thee : so understanding , memory , and will make but one soule , and undevided still . the understanding of it selfe , as prime , the memory by knowledge got in time , the will , and the affections lastly breeding from knowledge , and from memory proceeding . all these at first in adams soule were pure , and sparks which had a nature to indure , adam was in his understanding part so holy , and so innocent in heart that nakednesse , unto his conscience cleere , did neither shame nor nakednesse appeare : his memory was unpolluted still , because his knowledge had begot no ill : his thoughts , his fancies , meditations sweet , and did not with the least disturbance meet ; his will , and his affections all were free'd from all corruption , as they might , indeed ; those cisterns must with water pure be fill'd whose fountaines have no other streames to yeeld . lord , what a heav'nly harmony was here when all these strings were thus in tune , and cleere ? heav'nly , indeed , for thou hadst set the keyes ; rare musick for an earthly paradise . again , besides this concord in his brest , which cannot be sufficiently exprest ; all things without him were at peace and stay'd , the lion , and the lamb together play'd , each creature did with other feed , and sleep ; and all to adam innocent as sheep . all these thou gav'st him freely to command , yea all the world as it did blooming stand : and bad'st him take , and eate , restraining none of all the dainties in the world , but one . and that was no restraint to him no doubt , his mind was so well satisfi'd without , he had not then that motion in him hidden to covet that most which is most forbidden . and in this state that adam might have stood , he had a power to have restrain'd that good : only thou mad'st his libertie so free that he might stand , or he might fall from thee . but adam , loe , he stood not long thus great , grac'd with a help too meet for his estate : but that the divell all his force imployd to worke upon the freedome man injoy'd . the serpent , sathan , lucifer that star which heavens had cast out in a holy war , thrown forth for ever to extend his pride at most no higher then the clouds do ride . who being downe into that chaos hurld , where out , at length , thou did'st create the world : and having fram'd that building by thy power ▪ plac'd man as chiefe upon its highest tower . this author both of envy and deceit , admiring adam in his matchlesse height ; his rancor did with boyling envy swell , he rais'd his powers and stratagems of hell , and joyn'd them all for a most deadly fight against poore adam , innocent and quiet . but recollecting , as it were , his course , of seising upon adam so by force ; perceiving adams happinesse did lye most in his soule , which death could not destroy , this deep imposter , and most subtill fiend dissembled malice , and would seem a friend , and sought by fair means so to take away those pearls in adam , force could not betray . he sought to eve first , but to adam by her , and tempted adam whiles he seem'd to try her ; his baite he unto eves acceptance laid , but eve consenting , adam was betray'd . for sathans fore-cast aym'd at this event that adam would give smiling eve content : and by that means to bring them both in thrall , made one a means to make the other fall : oh! fatall means , and fearfull too , alas , for by that means he brought his will to passe . the bait he proffer'd to obtaine his suit it was no lesse then the forbidden fruit , faire to the eye , and pleasing to the tast , but strong and deadly poyson to digest . the arguments he used to perswade were that they thereby should like gods be made , knowing both good , and evill ; which was true , in part , for they till then no evill knew . but adam tasting , by the divels art , that only fruit which thou hadst set apart , and told him if he tasted he should dye , though sathan did that certaine truth deny : adam did thereby instantly become a slave to sathan , subject to thy doome , and conscious of his sin , and therefore said he saw his nakednesse , and was afraid . afraid , indeed , afraid he well might be , made thus a bondslave , who before was free , and not alone to sathan , but to sin , to his affections now defil'd within , his senses , yea his soule became defil'd , and all the streames that issu'd thence were soyld . his understanding , which before was pure , became corrupted , earthly and obscure , his memory , a nursery of store , in which he treasur'd up contents before ; became a tedious register , wherin his conscience did torment him for his sin . his will , and his affections , which were just , became rebellious , and disorder'd lust : his heart , where innocencie sat as queen , became a cage of spirits most uncleane . yea every sence of his , which were before unto the palace of his soule a doore to keep in vertue , and to shut out sin , were then set ope to let that traytor in . which traytor , enter'd , struck with sin , as dead , the whole man from the feet unto the head ; who to thy foe thus being brought in thrall , lost both thy image , and himselfe withall : nay yet lost more , for by this cursed deed losing himselfe , he lost his wretched seed , he lost thy image , lost thy love , thy grace , he lost himselfe , his happinesse , and race . oh fearfull losse , and eke oh fearfull gain : thou wert depos'd , thy enemy did raigne ; thy image lost , the divell put on his ; heaven was exchang'd for hels most deep abysse . lord what a heavy , hidious change was here ? lord how did man then in thy sight appear ? lord with what patience couldst thou then abide to see the divell so in triumph ride ? or lord what pity in thy bowels boyl'd to see poore adam so for ever foyl'd ? to see poore adam thus undone by theft , thus of his jewells , of thy grace bereft , cast out by thee , of paradise below , and left unto the malice of his foe ? nay foes , indeed , and a most potent troup , the creatures all ; who were ordain'd to stoup at adams beck , now in rebellion rose , the elements they all became his foes , which were his friends , and all at peace before , the winds to rage , the sea began to roare , the fire to burn , and which of all is worst , the earth for his offence became accurst . oh! adam , adam , though we may refuse , as we are sons , our father to accuse , yet being wounded by thy deadly blow , we cannot but lament thy overthrow . hadst thou in tryall nor been over come , though we thy seed , who should succeed thy room , had fallen , our fall it had been small to thine , thy fall as head , hath tainted all thy line . thou art our head , and we thy members be , thou art condemned , how can we be free ? had but a member only fault bin a member only should have dy'd therein . but through the one , death raigned over all , death , by thy death , brought all to death in thrall , death temporall , that no mortall shall divert , death too eternall is our due desert . lord most immense in mercy , yet so pure thy sight can no polluted thing indure : how could thy mercy and thy justice meet in viewing adam thus from off his feet ? but how can we thy mysteries discusse whose wayes are so past finding out by us ? thou , in thy wisdome , it is so divine , couldst make thy mercy through thy justice shine . when thou , whose wayes cannot be understood , saw'st adam thus polluted in his blood , as , lord , thy justice did his sentence give of death , thy mercy said unto him , live . sure 't was the time of love when thou pass'd by , for adam only had deserv'd to dye , that justice did injoyne ; but live again , thy mercy only did that musicke strain . oh! heavenly musick , harmony most blest ; thus peace , and justice , truth , and mercy kist , justice by death thus satisfi'd in striving , mercy againe thus answer'd by reviving . but adams soule did first to sin consent , his body guilty as an instrument , could then the death of adams body serve , when adams soule did greatest death deserve ? no , no , alas , that cannot serve the turne , although the body should for ever burne in flames of hell it could not satisfie , thou hast pronounc'd the soule that sins shall dye . most gracious god , and great beyond conceit , how could poore adam beare this heavy weight , poore , feeble , fearfull , faint , and bending reed support a burden infinite indeed ? here was , indeed , the depth of miseries , adam must dye , but death would not suffice , his fact so foule , and infinite had bin death temp'rall could not expiate his sin . justice must yet be satisfi'd by dying , death temp'rall it could not be satisfying ; adam must therefore suffer death eternall , or rather live a death which is infernall . lord thus we finde , and make confession must thy wayes are right , our condemnation just ; we thus behold thy streams of justice flowing most justly to our utter overthrowing . but though thy justice seem'd to goe before , yet thou hadst mercy treasur'd up in store to free those slaves that adam brought in thrall , that so thou might'st have mercy upon all . well may we say love in thy bosome burn'd , and bowells in thee of compassion yern'd , how like a deare and most indulgent father , or like a melting hearted mother rather , who when her infant hath receiv'd some harmes then most bemoanes it in her tender armes . even so thy goodnes did thy love bewray in that thy mercy could not brook delay , but in the instant , whiles the wound did bleed , prescrib'd a plaister for the wounded seed . and mov'd with fury against adams foe , who like a serpent had betray'd him so , not only for the present curs'd him for 't but thence for ever made his chaine more short , and told that serpent that the womans seed which he had so much shaken in that reed that it should unto such a cedar grow as should infine his kingdome overthrow . oh! pretious promise drop'd from thine own pen , peace upon earth , and good will unto men , both oyle and wine to heale the wounded man drawn from that wounded good samaritan . oh pretious promise , by which adams wife , late of his death , becomes his means of life : oh pretious promise , and for ever sweet , by which divided heaven , and earth did meet : but lord what seed , what heavenly seed was this , whose promise only could afford such blisse ? seed heavenly ? yea seed wonderfull indeed , on which our fathers many years did feed to life , yea unto life eternall , while this seed , it seem'd was buried in the soyle . but when this promise should become fulfil'd lord what a harvest must this seed then yeeld ? but when this seed converteth into bread it must give life sure to the very dead : this did exceed the manna which was given : this was the bread that did come down from heaven , the bread of god , yea very god indeed ; thy selfe , oh lord , was promis'd in this seed ; a bread ordain'd before the world began to save the world , to give new life to man . and when the fulnesse of the time expir'd thou did'st fulfill what man had long desir'd , mad'st that appear in substance to be true which was before but shadow'd to the view . but oh thou wonder-working god above , whose justice thus but amplifies thy love , who but thy selfe could have by searching pry'd how mercy could have justice satisfi'd ? but who but thee could ever have been brought to work a wonder as this worke was wrought , that thou , whose justice did mans sentence give , shouldst , in thy mercy , die , that man might live ? and yet we do unto our comfort find thou , in thy mercy , wert to man thus kind , rather then mankind should for ever lie in chaines of death , the god of life would die . but , gratious god , how can this granted be , thou art a spirit , form corruption free , the fountain too of life it selfe ; how then canst thou be said to dye for sinfull men ? besides great god , if thou , as god , couldst dye , which thing we must for evermore deny : yet man from death could thereby not be free , for man hath sin'd , and man must punish'd be . oh i soule polluting deadly sinck of sin , that mankind should be so defil'd therein , that god himselfe , and only god remain , might not forgive , nor wash away the stain , no way but suffering would make full supplies , offended justice claim'd a sacrifice , man had no offering that would serve the turn : thou mightst not , but thy melting heart did yern . yern , lord indeed , to see hells raging fire , but sawst no sacrifice to thy desire : and yet , that man for ever might not burn , thou didst prepare a body for the turn . because that man no sacrifice could find , nor could thy godhead suffer in that kind : thou didst unite , by everlasting ties , thy selfe to man to be a sacrifice : thy second person and thy only son , begotten long before the world begun : who , scorning shame , through all the danger ran , tooke flesh upon him , and was found a man ; a perfect man , and perfect god likewise , and so became a perfect sacrifice . as man , for man he dy'd , and lay as slain , as god , he conquerd death , and rose again : a perfect man , without defect by sin ; a perfect god he had for ever bin : hid god-head , and his manhood both intire , yet joynd in one , one person we admire : by thy decree , he put out nature on , our nature thus , exceping sin alone ; and , living guiltlesse for himselfe therein , he dying , free'd the guilt of other men . but being guiltlesse , death was not his due ; indeed respecting of himselfe t is true : but he be came man onely to that end as free , to free men that by sin offend . but could the death of one suffice for all yes , such a one as we may truly call both god , and man , yea god , whose sacrifice all men , nay angells cannot equallize : if adam , but a creature , could so fall to bring all creatures of the world in thrall , sure the creating god , made man might free , all mankind fallen in a more full degree . a second adam thus is truly found to save the world the first in sin had drownd , that as by one man , all men guilty stood , even so by one man all might be made good . first adam falling , dy'd be cause he fell : the second standing , dy'd of his good will : a free will offering thus he freely gave , which by his free will had a power to save . a free will offering , lord , we truly say , for of thy selfe thou hadst no debt to pay , untill it pleas'd thee to assigne thy son to pay mans debt , whom sin had quite undon . dear god that thou shouldst bring thy selfe in debt , the greatnesse of it too should be no let , should'st binde thy selfe by promising a seed , when thou before wert absolutely freed , could not the greatnesse of the debt to pay those flames of love within thy breast alay ; when thou consider'st in thy deep fore-cast that it would cost thy dearest blould at last ? lord , what is man we still may aske of thee , that for his sake thou could'st thous moved be , that he which in thy bosome did remaine , should be a lambe from the beginning slaine ? these secrets sure were hid from adams eyes , had he knowne these he would have been more wise : but we , poore wretched we that with him fell , dp know , and yet we doe again rebell . we know , and doe acknowledge as we read , all this fulfill'd , which was before decree'd , that this eternall seed , thy son is come , by thee begotten in the virgins wombe , and by a way beyond our reach , became both god , and man , a lion , and a lambe . we know againe thy scriptures testifie how like a lambe he did both live and dye , how sinlesse , blamelesse , harmlesse , and demure he did the malice of the world indure : number'd with sinners , and yet free from spot , smitten of sinners , yet he threatned not , led as a sheep , did to the slaughter come , yet opened not his mouth , but was as dumbe . where , like a lambe , most innocent and free , to cleare the guilty , must condemned be , and to regaine our freedome by his losse , he by our sins was nayl'd unto the crosse : where wounded with those soul deep wounding spears instead of a distilling floods of tears : heaven was set open , and its fountaines ran with streams of bloud to wash polluted man . where like a lamb , once offer'd up for all , he drank not only vinegar and gall , but dranke that bitter cup , which doth therein , the vialls of thy vengeance due for sin . by drinking which he did asslwage thine ire ; he quench'd the flames of everlasting fire : and purchas'd heaven , to ●●●●●ate gaping hell : and all for mankind , out of meere good will . oh! worke of wonder , can our hearts not shake at this whereat the very earth did quake , the stones did rend , graves let out men that slept , the heavens above put out thelt lights , and wept ? we read again , when he thus like a lamb had finish'd that for which he hither came : how like a lion he began to wake , or how like sampson , he the cords did breake . and did assume his sacred corps again , as one returnd with conquest from the slain : who like a lion joy full of his prey , he having took the sting of death away , and made the grave a bed of sweet repose , he rould away the mightie stone and rose : and came and preach'd , by his new preaching birth , deliverance unto captive men on earth , yea in the earth ; his rising from the grave of all mens rising testimony gave . this lion now of iudas tribe , as man , having fulfild his priest here ; began to take his royall scepter in his hand , as king to rule , as god to kings command . but , lord , his body now was glorifi'd , he might no longer now on earth abide , his kingdome was not of this wotld not here , his seat so raigne was in a higher spheare ; he must to heav'n , into the throne of grace , the earth is but his foot-stoole , and too base . and having fully all thy law fulfil'd , made death , the divell , hell , and sin to yeeld , he did ride up triumphant in renown , after his conquest to receive his crowne : where thou hast crownd him with a crown more worth then all the richest diadems on earth ; with heaven it selfe , and earth besides , with all those higher circles , and this nether ball . and with this scepter in his hand , as fit , hast at thy right hand him in glory set , where he remains exalted , and as god , doth rule the wicked with an iron rod . but as he yet is god , and man , we read as man , he yet for man doth intercede to thee his father , shewing of the scars which he received in his hloody warres . and thus he hath a priest-hood yet on high , though not to suffer , yet to sanctifie all our oblations ; and his saving name the alter where thou wilt accept the same , together with his person , where is kept the forme of man into thy bosome crept . whose sacred body heavens must sure containe till in his body he shall come againe to judge the nations , at the judgement day , which judgement hastens , though we men delay ; where he will unbeleevers overthrow ; but on the faithfull he will heaven bestow , where they thence forward shall for ever stand with palmes of pleasure blooming in their hand . thus , lord , in part thou giv'st us leave to read not only what man is , but what , indeed , thou dost , and wilt doe for thy creature man , nay what thou didst before the world began . in reading which , although , unto our shame , our hearts remaine unmelted by this flame ; yet this thy love makes angells to admire : and sets besides , the divells most on fire . but gracious god , to most ungracious we thus good in a most infinite degree , do'st thou not dinde us to thy beck herein ? look'st thou for nothing from the sons of men ? shall we remaine as senslesse logs unmov'd , returning nothing who are so belov'd ? yes , doubtlesse yes , we are most strongly bound , the stronger too , the more thy love is found ; to yeeld thce something for these gracious tyes ; yea to doe something for our selves like wise . as thou for us hast offer'd up thy son , for us so acting all that might be done : so we are lincked by the selfe same chaine to offer up a sacrifice againe , our selves , our soules and bodies whiles we live to thee , who didst both soule and body give , to serve , to praise , to worship , feare , and love thee , as none made equall , much lesse plac'd above thee . thy love to us should make our love divine ; thy power should make us fear no power but thine : thou art our god , and therefore unto thee all divine worship must directed by : we are exalted , it were then a shame should we not magnifie thee for the same : thou hast made all things for the use of men , men for thy selfe , shall we not serve thee then ? that were too grosse , all creatures in their kinde unto thy beck are readily inclin'd : no creature like us are unto thee bound , and shall we worst of all the rest be found ? lord let thy grace prevent this foule defect , the creatures else , will witnesse our neglect . but yet we owe thee one thing more then they , although in all things faile with them to pay : and that is faith , which is a pearle more worth then all the pearles and jewels else on earth : a jewell which surpasseth humane art , a gem in which the angells have no part . we for our selves , and for that boundlesse store thou giv'st us here , do owe our selves and more , but for thy son , and for the joyes above we owe besides a faith which works by love . oh pretious faith , a fountaine long time seal'd , a hidden manna , treasure unreveal'd unto the world for many hundred years , at least wise as it unto us appears , who do injoy the object of our faith made manifest , as holy scripture saith . indeed our fathers saw this day , 't is ture , and what they saw , they did rejoyce to view ; yet only through thy promises , whereby they did but , as it were , far off discry , or yet more darkly as behinde a vaile , in types , and shadowes , which were things to fail . yet being faith , though weak , it did suffice , thou bearing with the weaknesse of their eyes ; thou didst accept of that which made them glad because the light was yet but dim they had . for till thy son came , it i may so speak , faith was an infant , and his sight but weak : and heaven but as a shop shut up to men , it's windowes were not halfe set open then ; nay thou hadst very little knowledge given for many ages of the name of heaven ; the resurrection , and the world to come ▪ these secrets were but shadowed out to some . these thou kept'st close as under lock and key , reserved mysteries , clouded in on high , untill thy son , that day star did draw nigh , from whom some day did by degrees appear ; by sending of thy prophets to bewray , like cocks by crowing , a succeeding day . especially that prophet who begun to crow immediatly before thy son , john baptist , who at breake of day was sent to give the world a warning to repent , and in the mercy , let men understand the kingdome , yea of heaven was then at hand . yea heaven it selfe was then set open wide , and all those types and figures verifi'd which were as vailes before thy highest frame , which shadowes vanish'd when that substance came , that angel of thy covenant of light , whose presence is a banishment of night . who comming in thy purest brightnesse down , our clouded orbes , with heavenly rayes to crown , he brought thy secret lanthorn in his hand , the gospel , through which light we understand the very secrets in thy court above , yea in thy bosome , in that seat of love . and by this lanthorne which is so divine that in the same thy very face doth shine , he plainly shew'd us all that boundlesse treasure , that well of life , and streams of endlesse pleasure , which heaven hath stor'd up , and to us made clear that he had bought them at a rate full dear , and doth reserve them only to bestow , upon conditions , upon us below . but what conditions doth he then require for saving mankinde from eternall fire ? but what conditions doth he then enjoyne for purchasing a kingdome so divine ? sure had he ty'd us to remaine in hell a thousand yeares for this , it had been well if we had then been crown'd with such a pay : but see his love , who doth but only say you sonnes of men beleeve in me and live . oh sonnes of men what lesser can we give the law impos'd a heavy yoake on men , and then said do the same and live therein : but loe i thy selfe , lord , who the law didst give , sayst by thy son , now but beleeve and live . lord , what is man now better then before , that thou hast heap'd such mercies up in store ? for us poore creatures , or to speak more true , dost mercies to us every age renue . at first thou gav'st us all this world , t is truth , and when this world did flourish in its youth : thou now hast given us with the same , thy son , thy selfe , and all that thou in heaven hast done : all which by faith we claym our owne , whiles here , but what we shall be doth not yet appears . great god , thy mercyes are thy selfe no doubt , most infinitly past all finding out , to us poore silly wretched sinfull men , who are as bad as ever we have been . but what is faith , lord , which thou dost thus palce between us , and thy covenant of grace , as the condition whereupon doth rest all our assurance , lord , of what thou hast ? can our beleife most glorifie thy name ? or wilt thou be best pleased in the same ? sure that is it , t is of thy meere good will which thou extend'st unto us wretches still . thou by our faith canst not advantag'd be , we by beleeving are inrich'd , not thee : thou hast no need that sacrifice be slaine , but that the blood should wash away our stain . indeed by faith we set to , as is due , our seales to witnesse that thy word is true , but all the praise , or profit else redound from our beleeving , on our heads rebound : we do beleeve because it is thy will , but by beleeving our desires fulfill : what thou commandest ought to be fulfild , but we obeying conquer whiles we yeeld . most gratious god , what lord is like to thee , whose laws give life , and whose commands make free ? well my we to thy statutes have regard in keeping which there is such great reward : and yet in all thy just commands injoynd , this one of all , we do most easie find , which is our faith , yet this , of all the rest , most richly crownes us , and doth please thee best . dear faith , how deep are thy foundations laid ? most glorious things may well of thee be said , could we but in thy nature perfect prove the highest mountaines at our beck would move : through thee we see our sines are wash'd away , to thee the very powers of sin obey , by thee we are made heires of things above , yea have an intrest in the god of love , and mounted on the sublime wings , we fly with boldnesse to the throne of grace on high . the fire , and faith agree in these respects , the fire hath heat , and faith hath its effects ; only the heat doth from the fire proceed , even so from faith do other graces breed . faith then is mother of each other grace , those not borne of her are but brats of base , for till that faith doth sanctifie our hearts our highest vertues are but morall parts . faith , lord , is then thy stampe upon the coyn to make it currant , and acknowledg'd thine , upon our graces , wherein thou dost read the very image of thy selfe indeed . lord melt our hearts then , which are else but flint , that this thy stamp may therein leave thy print , and make the working luster of it bright , for we can know it by no other light . for as some pretious roots within the ground can not , or can be very hardly found but only when the springtime doth declare their secret lodgings by the fruit thy beare . so faith , that plant , implanted in our soules , growes so concealed from our sight , like moules , that we want knowledge to discern that root but by the branches , and the fruits that sproot . faith then we must have or we must lose all , a living faith too , or else die we shall , faiths life appeareth by the fruit it beares , it fruit appeareth , being grain not tares . o pretious fruit , may that in us be found , we have no cause then to suspect the ground : only it doth belong to us to weed and cast out all that may offend the seed . conscience wounded with sin . psalme 38. mine iniquities are gone over mine head , as an heavy burthen , too heavy for me , verse . 4. my wounds stinck and are corrupt , because of my foolishnesse . verse 5. i am troubled , i am bowed downe greatly , i goe mourning all the day long . verse . 6. for my loynes are full with a loathsome disease , and there is no sound part in my flesh . verse 7. i am feeble and sore broken , i have roared because of the disquietnesse of my heart . verse 7. oyle , and wine powred in . psalme , 42. vvhy art thou so cast down , oh my soule , and why art thou so disquieted within me ? hope thou in god . psalme , 103. the lord is mercifull and gratious , slow to anger , and plentious in goodnesse . verse 8. he will not alwaies chide , neither will he keepe his anger for ever . verse 9. like as a father pittieth his children , so the lord pittieth them that feare him . verse 13. for hee knoweth our frame , he remembreth we are but dust . verse 14. desires of aid . thou good samaritan , thou god of art , good by thy readynesse , god by thy skill , in powring oyle , and wine into the heart that sin hath wounded ; oh direct my quill that in that best experience , sence of feeling , i may discover both to wound , and healing . we are the wounded travellers indeed , but thou art wounded with compassion more ; our wounds do make thy wounded heart to bleed ; thy blood applyd doth he ale our bleeding sore : oh pretious balme ! oh let it be applyd , and let my hand be , by thy help , a guide . the conscience wounded with sin . oh , my mine iniquities my sin , my sin , too heavy for me , oh i sinck therein , it doth go over as it were my head : intolerable burden , no such lead : my wounds are putrifi'd , corrupt and stinck , my foolishnesse is such ; my teares i drink : troubl'd and pressed with the weight i beare , all the day mourning , never free from care ; my loynes are fil'd with loathsomnesse , besides there is no soundnesse in my flesh abides : my conscience roares within me , and the smart torments me with the anguish of my heart . oyle , and wine powred in . but why art thou thus cast down , oh my soule ? why dost thou not those fearfull doubts controull ? why art thou thus disquieted in my brest ? oh , trust in god , returne unto thy rest the lord , the lord , is mercifull and kind , most slow to wrath , and to forgive inclin'd ; although offended , doth not alwaies chide , his anger doth but for a space abide . like a most tender father to his childe , so is he pitifull , and much more milde ; for he considers where our frailty lyes , and therefore bears with our infirmities . the authors epigram . conscience , oh conscience how comes this to passe ? canst thou be wounded , and yet arm'd in brasse ? yea in a habit far more hard then steel , a conscience seared hath no sense to feel . but can sin wound thus , hath it such a dart , yea wound thus deeply , pricking at the heart ? oh cruell weapon , can it thus indent through brasse , through steel , yea through this adamant ? and yet sin works not thus upon the soule that it would conscience in the act controll , but rather rocks the conscience most asleep when , like an aspe , it makes the wound most deep . then , there is nothing can do conscience good till it be sprinkled with dissolving blood ; but then each motion that doth sin apply doth wound the conscience and doth terrifie . the conscience wounded with sin . alas , alas , the soule that sinsmust die , so scriptures tell me , can the scriptures lie ? no , no , the scriptures never can be broken no word shall fail that is in scripture spoken . oh , then what comfort can remaine for me , how scapes my soule , my sinfull soule then free ? for i have sin'd , and sin to death betraies , death is the wages that hard master payes . inviolable word of god herein , most miserable wretch that i did sin : most wretched slave that such a master hath : most cruell wages , oh eternall death . oyle , and wine powred in . vvhy will you dye ? thus doth our father call , when i delight not in your death at all ? why will you dye then ? oh returne and live , i pardon sin , and freely doe forgive , my mercies please me , i delight remorse ; but justice comes forth by constraint and force . beleeve and live , this god the son hath brought us : and by his death , from death eternall bought us : he paid our ransome , and doth to us cry he that beleeves in me shall never dye : he trode the winepresse of that bitter grape , and drank the dregs off , that we might escape . the authors epigram . the soule that sins shall dye , so scripture saith , and scripture is our evidence of faith ; againe the scripture evidence doth give that such a soule as doth beleeve shall live . is then beleeving in our saviour dying ? or is his death made our death by applying ? how can the scriptures here be reconcil'd , can we both save the parent , and the childs ? surely gods justice must be fully pay'd , but see gods mercy how the debt is laid , man is ingaged , man is quite undone , god , to redeem man , layes to pawne his son . but man hath sin'd , can god then satisfie ? yes , god for man doth become man and dye , whose guiltlesse death to guilty man apply'd is more then if that all the world had dy'd . the conscience wounded with sin . but yet i am not satisfy'd , alas my soule hath sin'd , how can it come to passe anothers soule should set my soule then free , what can anothers death be unto me ? when scripture doth directly testifie the soule that sins , that very soule shall die ? besides , my sins they are exceeding great , nay more , i feare my sins are desp'rate , i have been such an enemy to heaven that i suspect i cannot be forgiven , i faine would beare up , but this beats me downe , this milstone sincks me , oh it makes me drown . oyle , and wine powred in . by the first adam all are bound to dye ; what there was lost , the second doth supply : in the first adam soule and body slain : but in the second both made live again : for in our whole man christ hath fully paid what can be unto soule or body laid . can then the greatnesse of mans sinning let when god himselfe hath undertooke the debt ? no , be the bill ingaging us most large , yet , having faith , we need not fear discharge : for as in adam all condemned be even so in christ are all by faith made free . the authors epigram . old adam falling all men fell therein ▪ because that all men were in adam then : christ our new adam , to renue old man , within our natures a new birth began . by which new birth we are new borne indeed , we in this nature , are new adams seed , begotten in him as the scripture saith in him we live , we move , and dwell by faith . by faith , indeed , for without faith we dye , within this field doth all our treasure lye . through adams sin we by descent are slaine : but through new birth we live in christ again : besides , in christ we were condemn'd and dy'd , he in our whole man all our wants supply'd . nor yet is justice in this nature crost if one man saves , as much as one man lost . the conscience wounded with sin . but oh , my conscience is not yet at rest , sin yet doth wound me , it doth yet molest : what though it were so that all mankinde be by christ from sin originall set free , and so our second adam doth rest ore what our first adam set upon our score ? alas , this cannot conscience free from care : i have a load of actuall sin to beare ; what though i once were drest in cleane attire ? i have return'd to wallowing in the mire : my actuall sin is more then adams curse , condemnes more strongly , and torments me worse . oyle , and wine powred in . misguided conscience be informed better , our father adam was a greater debter ; as he was guilty of our root of sin , so of the branches that take life therein , that , were his score not by another paid , all sin might justly to his charge be laid . even so our second adam hath made good all whatsoever can be understood was lost in adam , and hath charged bin both with the root and branches of our sin : and given for all sin a discharge , although all sinners have not their discharge to show . the authors epigram . oh subtill serpent , how could he invent one should be charg'd with all mens punishment , and yet not one man thereby have redresse , alas , not one mans punishment the lesse . but loving father who hast sent thy son to undoe all this hatefull foe hath done , thy wisdome doth his subtilty exceed , making him only guilty , mankinde freed . freed by the freedome that thy son hath wrought ; the price whereby he hath our freedom bought is sure sufficient fully to acquit all sin in mankinde , mankinde can commit . the reason then that any man is lost is not the want of a redeeming cost , but only the redeemed are too blame not getting their assurance of the same . the conscience wounded with sin . doth christ discharge this debt that man did owe , oh blessed christ , but on condition though , though christ be in this obligation ty'd yet t is but on conditions on our side , it we performe not the condition then the bond is void , and we are undone men . what is it then to me though christ be bound if the condition be not in me found ? oh what is this condition ? i am fraile , i feare i shall in this condition fail ; my conscience tells me i am still ingag'd , how shall my conscience be herein aflwag'd ? oyle , and wine powred in . blest christ indeed , we may most truly say , thus bound for us so great a debt to pay , yet on our part so little doth require , and yet that little likewise doth inspire , sure sweet condition , easie to fulfill where meanes doth furnish to discharge the bill . easie , indeed , what can more easie be then to beleeve that christ hath set us free ? and yet as easie as it is we find this our condition doth no harder bind ; nay he that binds us in this golden chain doth give the thing too he requires again . the authors epigram . oh blessed saviour what couldst thou do more , who to inrich us mad'st thy selfe as poore ? and to requite thee , whence the milions came that did redeeme us , ●ost accept a dram . and yet that dram too which thou dost demand drop'd from thy fountain , falls into our hand , thou hast not only easie payment set , but fillst our purses to discharge the debt . oh froward mankind , shall we fooles then gr●●●● to pay so little , to receive so much ? shall we make forset , all we have betray because we will not a poore homage pay ? faith is but as our fealtie here done to hold our right by in our fathers son , in christ who is our purchaser from thrall , our right , our portion , righteousnesse and all . the conscience wounded with sin . oh blessed faith , art thou with god so great , doth he esteeme thee at so dear a rate ? but wretched i then , and of all too blame who have been so respectlesse of the same that i , poore earthworm , never understood this heavenly jemme , or how it should do good . alas i thought it but a fruitlesse grace which idle christians only did imbrace , i could no beauty in this rachel see . but blear-eyd lea seem'd as fair to me : and therefore it is justly me injoynd if i , for faith now , do meer fancie find . oyle , and wine powred in . the slighting faith we must a fault confesse , but if it be through ignorance the lesse , god winks at times of darknesse , though indeed , we are not thereby absolutely free'd : but when the glorious sun-shine doth apear what can excuse us if we see not cleer ? no just excuse can here excusing be , and yet the sun we often clouded see . so though our sun hath chas'd our night away . yet we have cloudes still to obscure our day , our cloud of folly makes our faith retire ; yet find we smoke though it do argue fire . the authors epigram . three clouds on mankind do like mists benight , and keep some blinded in the very light , first ignorance , then carelesnesse , the third is obstinatly to reject the word , the first is most excusable of all : the second binding to a harder thrall : the third exceeds all , and is sinfull most , if not the sin against the holy ghost . where meanes is wanting saving faith to find we must not judge there though they yet be blind ▪ for god elects , and then doth faith foresee , else how could fooles and infants saved be ? againe , some loyter while they have the day , and yet ere night do labour , and have pay : but such as in the vineyard , being pray'd , will never labour , shall be never paid . the conscience wounded with sin . but wretched i , what can i doe herein ? how can i labour , i am dead in sin , can dead men work ? i hear indeed the call , but can but hear it , cannot work at all , no worke but dead works , god doth such despise , he doth delight a living sacrifice . i doe confesse i faine would work indeed , fain would believe , i fain would learn that creed ; but oh my sins , my sins are in the way my sins doe still my confidence betray ; i faine would faith unto my selfe assume , but sin prevents me , tells me i presume . oyle , and wine powred in . faith is , t is true , the gift of god we read , god doth both worke the will , and eke the deed : faith in this nature is an easie taske , we can doe nothing for the same but aske ; the only labour now impos'd on man is to discerne , and cherish faith began . is faith gods gift ? then let us beat up still , he can bestow that dowry when he will , nay faith already may infused be though scarce discerned in a small degree : then , though we build not castles in the ayre , yet we , of all things , are not to despair . the authors epigram . as faith doth point at things yet unreveal'd , so faith it selfe lyes in it selfe conceal'd . and may be long time in the heart , no doubt , before we truly finde that sewell out . besides our sins doe much obscure that light , and cast a mist before our feeble sight , yea every sin , when faith would else aspire , doth helpe to keep down , if not quench that fire . sin is , indeed , faiths enemy profest , and the more sin , the more is faith supprest ; but when that faith doth once by force command , sin then doth yeeld , faith gets the upper hand , faith for a time , may as it were obey , but in the end faith alwaies gets the day ; and as faith prospers , by degrees gets strength ▪ so sin growes feeble , pines , and dyes at length . conscience wounded with sin . but must sin dye , and by degrees surcease where faith doth live , as faith doth force increase ? oh wretched creature i how shall i do then ? i feel , alas , no death , but life of sin , sin strives as much as ever heretofore , or rather strugles in my bosome more . i doe confesse i feel my soule distrest , and faine would feel fin in my soule supprest : but when i labour to restrain the same it growes inraged , is the worse to tame , oh sad condition , oh my soule sincks here . are there no other signs of faith appear ? oyle , and wine powred in . no signes but such , and yet soule sinck not though , sin must be kill'd but dyes not at one blow : sin in our natures will us battell give , though dying , whiles we doe in nature live ; but sin is , mostly , sure most wounded when it flies on conscience , most tormenteth men . are then our conscience , through our sins unquiet ? sin then , and faith sure are in us at sight ; if sin within us no resistance found , sin in our conscience would delight , not wound . and thus by signes we secret faith may see which without signes cannot discerned be . the authors epigram . faith is , indeed , our tree of life below , which tree we only by the fruit can know : would we know then if we have faith , or no , the root lies hid , we to the fruit must goe . the fruits are feeling first sins wounding dart , next a compunction in the wounded heart ; from whence proceeds a diligence with speed to get a balsome for these wounds that bleed . the other fruits that fruitfull faith doth beare are ever after to be arm'd with care , with zeale , and wisdome to resist that foe who , at advantage , had deluded so . from whence proceeds a hatred unto sin , desire of vertue , and delight therein , all mens endeavouring that my aid supply to make faith lively , and make sin to dye . the conscience wounded with sin . oh blessed faith ! art thou the root indeed ? oh would i could with blessed job then read thee grounded in me : springs doe testifie , though through high mountains , that they have supply ; the fountaine will be falling : and the root it will be rising , forth will branches shoot . i feele , indeed , some drops of vertue flow , and beare some leaves too , which doe make a show : but oh my conscience cannot so be quiet , such signes are frequent in the hypocrite : but sin dissembled under grace is worst , the tree which beares but only leaves is curst . oyle , and wine powred in . faith is the fountaine whence all graces flow , faith is the root whereon those branches grow , and faith gives life , though it may lye as hid , to all our actions , or they else are dead : for christ , in whom all fulnesse doth excell , if we have faith , by faith doth in us dwell . whether our actions though be leaves , or fruit none but our conscience truly can dispute , whether the action from the heart proceeds none but the conscience that rare language reads : but when the conscience hath true knowledge gain'd , that then is fruit which conscience finds unfain'd . the authors epigram . misguided mankinde , whither have we gone to set up merit in our makers throne ? faith is in christ , and christ in faith , why then disdaine we faith , adore the works of men ? sin is the old man , wretched and for lorne , begot in adam , in our natures borne . christ is the new man , by a second birth , through faith conceived , and by grace brought forth . grace flowes from faith , and faith in christ began both those united make but one new man , and then most blest , and not till then we are , when in our soules we feele this infant stir . would we then prove this new man to be ours , we sure must prove it by renewing powers , we must be new men , must have new desires , new strength , new life , new flames of sacred fires . the conscience wounded with sin . but is it certain as this tenet saith , hath each man in him , that hath saving faith . such a new creature as is christ indeed ? then which way shall we those same scriptures read christ is ascended into heaven : again the heavens must hold him , yet must him contain ? but if it be so that this new man must abide in all men that by faith are just , oh then i feare me i am barren still , or faith is in me yet but in the shell : i find some motions now and then , indeed , but prove but motions , nothing doth proceed . oyle , and wine powred in . vvhere faith is christ is , it must needs be so , the spring doth alwayes from the fountain goe christ is the fountain , faith the spring distild , we with the fountain , by the spring are fild : besides the scriptures in this case are rife . is christ not in us , we have then no life . but life , we know , admits degrees therein , so life of faith , as sound , or sick of sin : diseases do the strength of nature breake ; if sin distempers , faith is sick or weake : but sure so long as motion doth remain there yet is life , and may be health again . the authors epigram . bvt in what nature , if you aske of me can christ , that new man , in us dwelling be ? sure chiefly as he is a god to guide ; as he is man he doth in heaven abide . yet in our natures what he did below doth from his fountaine , to our cisterns flow : as he is god , his presence we possesse , as he is man , we doe by faith no lesse . as man , he did the debt of mankinde pay . as god , he purchas'd man a heavenly stay : but both made ours by imputation , when faith , the condition , he perform'd in man . our debt is paid then , and our purchase bought , our father for us nothing left unwrought : only on our part the condition runs , believe in christ , and be imputed sons . blest imputation , and condition sweet : blest creature where these relatives do meet . the conscience wounded with sin . all saving faith , yet without saving power but as it clayms christ for a saviour . but here i sigh , alas , my sight is blinde , faith is a secret lyes full deep to finde , nothing but signes and its effects appear , my sight may quickly be deceived here . leaves may delude , though they he fresh and green , fruit hath been wanting where such leaves were seen . indeed my heart doth proffer me this bait that my endeavours are without deceit ; but here i tremble , i am fore afraid my conscience should be by my heart betray'd . oyle , and wine powred in . the heart of man , unsanctifi'd , t is sure is above all decei●full and impure : but such a heart as doth in sin delight awakes not conscience , but would keep it quiet ; if then the conscience be afraid to sin faith , out of question , did that fear begin . the hypocrite doth all he does for shew : the man sincere doth no such trumpet blow : doth sin in secret then the soule afright ? doth prayer in secret give the soule delight ? are all good duties in the doing sweet ? then doubtlesse faith gives motion to those feet . the authors epigram . all holy duties then we must frequent , faith , to our knowledge hath no other vent , those are the fruits of fruitfull faith : then where those fruits appear not , how can faith be there ? necessity is there upon us laid to us good duties , faith is else betray'd : we must be zealous both to heare and pray : how dare some then cast blocks in such away ? zealous , indeed , what ever else is done is but like empty shadowes of the sun , empty indeed , and when we come to try them they prove like smoake , we finde no comfort by them . then in good duties we must labour still , to draw some matter from them that may fill , some sweetnesse , and some comfort in them finde , or else we vainly do but beat the winde , and yet we must good duties do , although we yet finde nothing in the same but show . because god hath appointed them a way through which , like conduits , he doth grace convay . finis . the mirrour of humilitie: or two eloquent and acute discourses vpon the natiuitie and passion of christ full of diuine and excellent meditations and sentences. published first in latine by the worthy author daniel heinsius, and since done into english, by i.h. master of arts in mag. coll. oxon. heinsius, daniel, 1580-1655. 1618 approx. 106 kb of xml-encoded text transcribed from 53 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a02894 stc 13039 estc s115181 99850400 99850400 15600 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a02894) transcribed from: (early english books online ; image set 15600) images scanned from microfilm: (early english books, 1475-1640 ; 1274:12) the mirrour of humilitie: or two eloquent and acute discourses vpon the natiuitie and passion of christ full of diuine and excellent meditations and sentences. published first in latine by the worthy author daniel heinsius, and since done into english, by i.h. master of arts in mag. coll. oxon. heinsius, daniel, 1580-1655. harmar, john, 1594?-1670. [10], 96, [2] p. printed by bernard alsop, and are to be solde at his house by saint annes church neere aldersgate, london : 1618. i.h. = john harmer, the younger, who signed the translator's dedication: io: harmer. first leaf blank?. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -nativity -early works to 1800. jesus christ -passion -early works to 1800. 2005-12 tcp assigned for keying and markup 2006-01 apex covantage keyed and coded from proquest page images 2006-04 emma (leeson) huber sampled and proofread 2006-04 emma (leeson) huber text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion the mirrovr of hvmilitie : or two eloquent and acute discourses vpon the natiuitie and passion of christ , full of diuine and excellent meditations and sentences . published first in latine by the worthy author daniel heinsius , and since done into english , by i. h. master of arts in mag. coll. oxon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aeschin . erat . in ctesiphont . london , printed by bernard alsop , and are to be solde at his house by saint annes church neere aldersgate . 1618. to the worshipfvll , his worthy friend , thomas nicholas esquier , as also to the vertuous and religious gentlewoman , mrs iane nicholas his wife , and my must louing aunt , all happinesse of this , and a better life . worshipfull sir , the due respect i beare vnto your worth , and the thankes i owe vnto you for the many arguments of your loue , and incouragemēts of my studies which i haue receyued from you , were the maine motiues that induced mee to tender vnto your acceptance , and to commit vnto your patronage this little pamphlet and alpha of my endeauours : let me entreat your goodnesse to entertaine it . it consisteth of two discourses , vpon the natiuitie and passion of our sauiour . the matter thereof is as he spake of the yron , borrowed : the language is our owne . that wherein they both concenter and agree , is no lesse then christ ; then whom there is no greater , no better . for if the pursuite of anie thing besides the happinesse of heauen be still without end , and neuer without danger : then may wee bee fully ascertained , that christ alone is the chiefest obiect , whereon we may fixe the eye of our perpetuall contemplation , and embrace him with the armes of our deuoutest affection : who is a load-starre to direct vs vnto heauen . i will not so much preiudicate your zealous intentions , as to perswade you to reade what i haue written : but rather to pardon , if i haue written amisse . thus am i still iealous of mine owne errours and inability , beeing no lesse desirous to submitte my selfe vnto your iudicious censure : hoping that hereafter i shall addresse my selfe vnto the perfecting of some larger proiect : yet euer acknowledging that you deserue more then i can performe , and that you haue performed more then i can deserue . and therefore euer consecrating vnto you both my paines and my prayers : the one for your seruice , and the other for your safety : i euer remaine , yours to bee commaunded , in whatsoeuer , io : harmar . to the courteous reader . nothing more hard then to please all , nothing more ahsurde then to endeauour it . i am therefore ( for my part ) resolued to content my friends , and to contemne my foes . they i know , will mildly iudge , these will peruersely censure : being far worse then the basilisques , they kill before they see . well , it were impietie to flatter them , imbecillity to feare them . thine as thou pleasest , i. h. the mirrovr of hvmilitie . hom. i. vpon the natiuity of christ . the epicureā philosophers , ( reuerend and right worthy auditors ) who neuer had so much as the least relish of coelestiall ioy and happinesse , reposing their chiefest felicity in brutish and corporall pleasure , were accustomed to celebrate the twentieth day of euery moneth in honour of their archmaster epicurus , surmising a twentieth day to haue been the day of his natiuitie . and not onely so , but also they adorned their bedde-chambers with his picture , and engraued his portraiture in their plate and ringes , that they might alwayes behold him whom they meant euer to remember . thus much homage and duty did those prophane & effeminate pagans performe vnto him that was the patrone of their opinion of pleasure . no maruell then if the church of christ hath consecrated one day vnto her sauiour , for the solemnization of his natiuity , and for the perpetuation of so ineffable a mystery . and yet howsoeuer the mysterie of the incaruation of the sonne of god be so great , and the benefite of it no lesse ; how lightly do we regarde it , how perfunctorily doe wee celebrate it ? i doubt not , but we all plainely see , that by the comming of christ , god was vnited vnto man , and man reunited vnto god ; the rigor and seuerity of the law abated , graces giuen , iniquities forgiuen , and yet how lightly doe we regarde it ? how perfunctorily doe wee celebrate it ? some there bee that rather desire to bee curiously inquisitiue into the mystery , then to acknowledge the depth of it with modesty : and doe endeauour to apprehend that by naturall reason , which farre passeth the flight of humane vnderstanding . but wee ( beloued ) that thinke it to bee a more secure way , and of lesse trouble and perplexitie , rather to adore the supernaturall excellency of it , then to assay with a scotish and a sottish subtiltie , to diue into it ; first of all , let vs thinke vpon his cradle , and then afterwards vpon his crown : let vs take our flight from his humility , that we may at the last so are vnto the chiefest height and sublimity . let vs consider his conception , his natiuitie , his pouerty , his infancie , his impotency ; and let vs meditate vpon that blessed , blessed time , wherein hee tooke vpon him not onely the weake nature of man , but also the weakest age of man. let vs fixe our thoughts vpon that thrice happie and auspicious day , a day farther excelling many centuries of yeares in goodnesse , then it doth come short of them in extent . a day , whereon maiestie inuested it selfe with despicable humility , whereon the word became flesh , god became man. and yet so , that the dignitie & integritie of the deitie were nothing impeached , although seemingly degraded and impaired ; neyther was there any thing wanting to compleate and absolute humanity which was assumed . now if any man bee so audicious , as to prie into the secresie of this mysterie , and without witte or feare , to addresse himselfe to the discouerie of the manner of it , hee may perchaunce quickly strike saile , and retire with an o altitudo ! and still bee as farre from the fruite of his labour as from the ende . if wee looke vpon the diuinitie , god the father is , and hath alwayes ●eene , and is alwayes sayde to bee . both which properties , alwayes to haue ●eene , and to be , are as iustly attributed ●nto the sonne . for the deity of the sonne is not distinguished from the deitie of the father . the sonne is ●ee that was begotten of the father , ●oequall with the father , in respect ●f his essence , though not in regard ●f his office . now if thou inquirest , when christ was begotten , then thou must of necessitie deuolue thy imagination vpon some parcell of time , vnto which the deitie can no way bee ●onfined . and the sonne , beeing if i may so speake ) paralell to the father , is as well beyond the boundes of time , as the father . for how can the sonne bee limited by time , which is , and hath been with the father before all time ? begotten before all time , as god ; but borne in time as man. as hee is god , so he had no cause of his being ; as hee is the sonne , so hee may in some sort be say de to haue had his origination from the father ; but such a one as is eternall . heere may mans conceit yeeld it selfe to be but shallow ; heere against the marble of this difficultie , may the edge of all subtilitie be rebated : here may the illiterate presume to know as much as the learned . for whatsoeuer is , and hath beene before all time , well may it be credited , it can neuer be comprehended . for that that hath beene eternally before the existence or essence of man , is no lesse beyond the reach and capacitie of man. for as the imagination and vnderstanding of man , cannot bee euer drawne beyond the beginning of time , or the extent : so neither without time was euer any man begotten , besides christ which was man and god , and as vpon this day was borne man : whom if wee surmise to haue beene made , that is blasphemie : if wee thinke that hee was not begotten , wee shall then derogate much from the deitie : if wee denie his humanitie , we then runne the hazard of losing our eternall safety , being the fruit and end of his natiuitie . thus ( to speake in generall ) must wee acknowledge euery thing in god to bee farre aboue the straine of reason , but nothing beyond the reach of faith . no lesse ought wee to conceiue of god the sonne in particular . for hee is also totall god , as hee is totall man ; and yet not totally god because hee is also man ; nor totally man , because hee is also god. o ineffable vnion ! surely , this coniunction and combination of the diuine & humane nature , proceeded only from the immediate and sole act of the deitie . and therefore now , o man , see that thou adore and reuerence this mysterie , and vpon this day thinke vpon thy happy estate and condition , purchased by the obedience and humility of thy sauiour : who being borne as vpon this day , was notwithstanding begotten from euerlasting : & being god , for mans sake , became man : there being no way to saue man but by dying for man , and no way to dye for man , but by being man. here may , wee beholde both his deitie and humanitie : the one must worthily be esteemed , because the other is worthy to bee admired . man could not be made god , and therefore god became man. and to this end & purpose , that thou , o man , mightest acknowledge thy creators power , & embrace thy sauiors lowlinesse ; that so , although his maiesty confound thee , yet his humility may comfort thee . it will bee worthy our contemplation , if we think , how , as vpon this day god that is most purely immateriall , and free from all shadow of corporeity , was vnited vnto a body : how he that was inuisible became apparent and euident ; how he that could not bee discerned by the touch , was as vpon this day encompassed with the clasping armes of his tender mother : how hee that neuer had beginning , now beganne to be : and lastly , how the sonne of god became the sonne of man. so that as vpon this day , god and men , heauen and earth , mortality and eternity , humanity and diuinitie were combined . in whom ? in our sauiour : whom the father hath appointed heyre of all things , by whome also he made the world , being the brightnes of his glory , and the expresse image or character of his person , who being no lesse admirable for his humility , then incomprehensible in respect of his power , descended farre below the pitch of his eminencie , that hee might preserue by his mercy , what hee had created by his omnipotency . hee that once was cloathed with the lustre of glory and maiesty , no lesse terrible then admirable , whom neither angels nor archangels , nor seraphims , nor cherubims could endure to behold ; he that once was lord of hosts , the god of glory , hee that once could with his onely countenance turne the mountaines topsie-turuie , and wind-shake the foundations of the whole earth : hee i say , as vpon this day , for vs become as one of vs. the vnspeakable maiesty of the father manageth the mysterie , the ineffable loue and affection of the sonne assumeth our flesh , the incomprehensible power of the spirite resideth within the narrow limits of the wombe ; albeit it cannot bee contained in the vaste capacity & circuit of the world . on this day was death vanquished , because life was produced : on this day was lying abolished , because truth was mani feited : on this day was errour abandoned , because the true way was discouered : on this day was the manna of mercie , and the dole of heauen distributed , which hee that eates shall not die ; but liue eternally . o blessed day , o beautifull and glorious day ! a day without euening or ending ; the verie period of mortalitie , the beginning and alpha of eternitie . a day of our second natiuitie and regeneration , wheron , that man might bee borne of god , god would be borne like man. in the creation man was formed according to the image of god , but now god taketh vpon him the image of man. in the beginning god made man of the earth : but now euen god himselfe is made that that hee made , that that might not perish that he had made . now therefore , let the wisedome and power of man be defaced , seeing the wisedome of god is so clearely manifested . henceforth , the lame shall walke , the blinde shall see , the deafe shall heare , the dumbe shall speake , the dead shall reuiue , and that with one word , because it is the word that speaketh , yea & without a word , because it is god that commaundeth . o ioyfull day ! o happy halcyonian day ! whereon the sonne of god by his voluntarie humiliation , and by the assumption of our humanity and humilitie hath now affianced vs vnto himselfe , by entring with vs the league of brotherhood and fraternitie . a day , whereon hee was borne which was before all dayes , euen the ancient of dayes ; he that made the first day : he sayde , let there be light , and there was light . a day , whereon emanuel ( whose name is sweeter then the sweetest aromaticke odours of arabia ) being with man , amongst men ; in man , for man became man. a day that abraham , and isaack , and iacob foresaw . on this day man ascended , because god descended ; and our flesh was aduanced and ingraced , because the word was made flesh . hitherto haue wee beene the sonnes of adam , now are wee the sonnes of god : a new people , a new nation , not borne of flesh and bloud , nor of the will of man , but of god. all things hitherto haue been too transcendent , imperuious without entrie , full of horrour and amazement : but now wee may haue free accesse vnto god , the way is neyther chargeable , nor tedious : and therefore now , o man , come vnto thy god , and yet by the mediation of man. for on this day thy sauiour , of god , became man ; that he might reioyne man to god. o ineffable loue ! o incredible mercy ! o vnspeakable grace and fauour ! wee all acknowledge the inuisible essence , and indiuisible vnitie of god the father and the sonne ; insomuch that the essence of that one hath not beene like to the other onely , but euen identical : and yet hee that is one with god , was as vpon this day made one with man ; that man might bee made one with god. come now therfore vnto thy creator , o man : touch thy creator , & embrace him , touch thy sauiour , and adore him . come thou , o blessed church , draw neere vnto thy bridegroome ; o let him bee folded within the armes of thy zeale and affection . for hee hath taken a great iourney , euen as farre as it is from heauen to earth , that hee might translate thee from earth to heauen . god hee is , that hee might free and enfranchize thee : and man he is , that without terrour and amazement hee might come vnto thee . so that hee hath well tempered his deitie with humanity , and his maiesty with humility : for as the one confoundeth , so the other comforteth ; as the one amazeth , so the other animateth . and therefore come boldly , and confidently meete thy sauiour , and as well with thy teares , as with thy words . o crie out and say , i haue found him whom my soule loueth : i helde him and would not let him goe , vntill i had brought him into my mothers house , and into the chamber of her that conceiued me . o let him kisse mee with the kisses of his mouth : draw me , wee will runne after thee because of the sauour of thy sweete ointments . come o blessed church , and sing ; vnto vs a childe is borne , vnto vs a sonne is giuen ; the almighty god , the euerlasting father , the prince of peace . come , i say , and sing with the psalmist ; i wayted patiently for the lord , and he enclined vnto me , and heard my crye : in my bed i sought him whom my soule loueth . tell me , whom my soule loueth , where feedest thou ? where lyest thou at noone ? let vs beloued , goe into our sauiours little and homely chamber of repose , and let vs delight and imparadize our selues with so louely an obiect as our sauiour is . away with those proud and insolent pharises , who presume they know the law , and yet know not the author of it . away with arrius , who held that there was a time when christ was not . o let him bee perpetually branded with the note of this his infamous and execrable heresie . let him tell mee , when had hee no being , which had being in a beginning without beginning ? in the beginning was the word . when had hee no being which is god from euerlasting ? and the word was god , ibid. at what time was he not , which is , and was the authour of time ? all things were made by him , and without him nothing was made , ibid. away with the no●tians and sabellians , that confounded the trinity of persons , that held but one person , as there is but one essence . away with that ignominious stigmatike samosatenus , that euen when he reposed himselfe vpon the prostituted carkasse of a base and odious strumpet , was so impudent & audacious as to detract and derogate from the deitie of our sauiour : and besides this , did not blush to affirme the eternal word of god to be nothing else but a meere vanishing voyce . away with ualentinus , and apelles , and marcio , that laboured to disanull christs humanity . away with nestorius , that held , that the diuine and humane nature were separated and diuulsed : and moreouer endeauoured to maintain , that not the sonne of god , but one that was meere man , was for our redemption nayled vnto the crosse . away with that wicked ebio , that ascribed vnto our sauiour an earthly father . away with the whole rout and rabble of heretikes , or whatsoeuer of that leauen , preiudicers eyther of his deitie , or his humanitie . away with those ethnicke philosophers and wizards of the world . but let vs beloued , confessing our ignorance , and professing our faith , enter into our sauiours chamber , and sing , the stone which the builders refused , is become the head stone of the corner . this is the lords doing , and it is maruellous in our eyes . this is the day that the lord hath made , we will reioyce and bee glad in it . let vs enter into our sauiours chamber , and sing ; the lord is my strength and song , and is become my saluation ; the right hand of the lord is exalted , the right hand of the lord doth valiantly . let vs enter into our sauiours chamber , & sing ; sing o daughter of sion , shoute o israel : be glad and reioyce with all thy heart , o daughter of ierusalem . the lord hath taken away thy iudgements : hee hath cast out thine enemie ; the king of israel , euen the lord is in the middest of thee : thou shalt not see euill any more . behold hee that is higher then heauen , and deeper then hell , for thy sake . o man , is become man , that he might recouer thee from hel , & bring thee vnto heauen . behold therefore that sweet beniamin , christ iesus ; behold him which is our life on earth , & our way to heauen . behold him that is sprung from the roote of lesse , him that is of the generation of dauid , the seed of the woman , the arme of god , the vertue and power of the almighty , and his welbeloued in whom he is well pleased . behold him that was begotten but not then born : behold him that is now borne , and not now begotten ; being god by the fathers side , and man by the mothers side . behold him that was , when hee was not borne , being more ancient , not onely then the time of his birth , but euen the birth of time . behold him whom abraham the father of the beleeuing receyued as a guest , whose father hee was in respect of the flesh , whose sonne hee was in respect of faith. behold him whose starre balaam saw before the wisemen , and foretolde it also truely , although vnwillingly . behold him that now powreth forth his teares for thee , hee will hereafter his bloud ; and therefore hee will shedde his bloud for thee , because now his teares : who therefore weepeth that thou mightest reioyce , and therefore commeth vnto thee , because he loueth thee . the time was when thou , o man , diddest lye floating in the streame of luxurious delights , when thou sacrificedst vnto strange gods that were not . then didst thou , o miserable man , run the hazard both of gods indignation , and thine owne damnation , the sorrows of death surrounded thee , the surges of iniquitie ouerwhelmed thee . this did the onely begotten sonne of god take notice of , as he lay in the bosome of his father , & as he sate in the throne of his maiesty . and therefore hee came downe speedily , hee laide aside his glory , and assumed pouerty , and vndertooke the heauie weight of miserie . hee came vnto the earth , hee came vnto thee , he came into thee , borne in the night , in the stormy winter , being naked & distressed . he had no man to succour him , no man to attend him , no mā that regarded him . the best swadling cloaths his mother had to en wrappe him , were but a few miserable rags . the best cradle hee had was but a manger . hence is it that hee cryeth vnto thee , and protesteth , that he could not haue done more for man. o what guerdon , what recompence shall man bestow vpon him ? it is not beloued , eyther the inuenting or venting of friuolous & fruitlesse questions , concerning his wonderfull natiuity , not those myriades of quirkes and niceties , which haue beene extracted from the drossie ore of earthy imaginations , that can be in acceptable sacrifice vnto him . alas these things rather disturbe our tranquilitie , then any way procure our safety : these abate our zeale towards god , and set vs at bate with our neighbour : let vs therefore abandon these fooleties and fopperies . let vs put on sackcloth and ashes ; let vs sit in the dust ; let vs sitte neere vnto our sauiours c●atch , let vs beat our brests , & weepe for our sinnes , that our sauiour may heare our sobs , & behold our teares , that so we may testifie how much we are engaged vnto him , who being the euerlasting word of the father , for our sakes became silent : who being the wisdome of the father , seemed to bee empayred : who being the father of eternity , became the sonn of mortality . he came vnto his owne , but his owne receiued him not . see how he placed himself in a degree below man , that hee might , lift man vnto god : & not only so , but as for man his sake , hee became man ; so for mans sake he became miserable ; & yet was not he whent hou wast not ? who hath measured the waters in the hollow of his hand , and meted out heauen with the spanne , and comprehended the dust of the earth in a measure , and weighed the mountaines in scales , and the hilles in a ballance ? o that my people were wise , that they vnderstood , that they foresaw their last end . and how happy should wee bee , if , as christ became like vnto vs in flesh ; so wee would endeauour to bee like vnto him in spirit ! he is ours by the one ; let vs bee his by the other . there was a time when he came flying vpon the wings of the winde , when hee came in lightning and thunder , when darknesse was his pauilion . now may wee finde him wrapped in swadling cloutes , lying in a manger . now may the church cry out and say , as soone as i heard him speake , my soule melted within me : i sought him , but i found him not : i called , but he answered mee not . now crie out and say , stay mee with flagons , comfort mee with apples , for i am sicke of loue . now will i rest vnder the shadow of his wings . yee are not now come vnto the mount ( saith moses ) that might not be touched , and that burned with fire , nor vnto blacknes and darknes , and tempest , and the sound of the trumpet , and the voyce of words , which voyce they that heard , entreated that the word should not bee spoken vnto them anymore , for they could not endure that which was commanded : and if so much as a beast toucht the mountaine it shall bee stoned or thrust thorow with a dart . and so terrible was the sight , that moses sayde , i exceedingly feare and quake . but wee beloued may contemplate a more milde obiect , euen our beloued sauiour which was contented to act the part of lowlinesse & humility , who when hee published his law , hee appeared then as it were , in fire : but now manifesting his grace , and mercy , disdained not to repose himselfe on a pallat of hay . hee whose sublimity is incomprehensible , deiected himselfe as low as might be . hee as hee lay in the manger , had notwithstanding the angels of heauen about him , as his ancient attendants , and dependences , and the whole quier of heauen singing about him at his natiuitie , which sang about him in his glory . and although hee were confined to an obscure cottage , yet the rayes of such a candle doe i say ? nay of such a sunne could not be hidden vnder a bushell ; but were displayed euen vnto the remotest parts of the easterne climate . his deitie could not bee defaced by his pouerty , nor extenuated . by the power of which deitie a star in the firmament was commaunded to giue notice of christs humanity . whatsoeuer in this mysterie is atchieued beyond the capacitie of man , plainely euinceth , that he is god , who notwithstanding was thus humbled . let custome vanish , let nature acknowledge her selfe to bee but shallow in the conceit of the miracles which are wrought by the immediate finger of god. reason can hardly be brought to acknowledge that a virgin was a mother . it may at length come within kenne of this mysterie : if so bee it bee furthered by the sterne of gods word , and wafted along by the breath and gale of the spirit . bare reason is faiths contradiction . now beloued , let vs posse on vnto that that hath not yet beene touched . and seeing that wee haue consecrated this day vnto diuine and holy meditation , let vs with a zealous and modest curiosity take an enterview of whatsoeuer pertaineth vnto the birth of our sauiour . let vs imagine whatsoeuer might haue then beene seene , is now also set before our eyes . let vs goe visite the childe and his blessed mother , the virgine ; and let vs thinke vpon all those to whome so gracious a mysterie was first reuealed . let vs lay aside so many centuries of yeares , which haue passed since his birth , and let our winged thoughts trauerse the large extent of ground which is betwixt vs and bethleem , and let vs take an exact suruey of that least , but not least blessed citie : so that not the slightest circumstance may passe vnexamined . for if the infancy of all children doe much delight & please vs , how much should the infancy of this blessed babe reioyce vs , which for our sakes , that hee might bee an absolute and compleate man , dayned to take vpon him the impotency of our childhood ? not farre off from the manger sate the blessed virgin , herselfe bearing a great reuerence to the miracle : who being not tainted with the contagion of any inordinate lust , doth ingenuously confesse that , whereof the reason shee cannot conceiue ; to witte , ●hat shee is a mother ; who hauing been ●etrothed vnto iosph , had receyued his newes from the mouth of an an●ell , that she should not be the spouse ●f man but the mother of god. now shee euidently perceyueth , ●●at shee is married vnto heauen , and ●et her thoughts are still transported , ●● well by amazement , as by ioy . shee ●eth , that euen shee poore despised ●aide is become the mother of her ●●ther , a gouernesse to him that is the gouernour of heauen and earth : shee seeth , that shee hath brought foorth a mightier then dauid , a senior to adam . shee seeth , that shee herselfe is both mother , midwife , and nurse : that none might touch him , lesse pure then herselfe that bare him . shee had oftentimes before entertained many holy meditations vpon the childe , which was in so many places of the holy scripture spoken of by the prophets and oracles of god , and that that childe should spring from the roote of dauid . she had often thought vpon the virgine , admiring whom such great and transcendent happinesse should befall . shee well knew , that text of esay , chap. 7. 14. beholde a virgin shall conceiue and beare a sonne shee had often reuolued many predictions of the prophets , and in them had read the storie of her selfe , and knew it not . shee seeth many prophesies fulfilled , many promises performed , many types and prefigurations accomplished . shee seeth a light , and yet not borrowed from the rayes eyther of the sunne or moone . she seeth a night whose serenity surpasseth the brightnesse of the clearest day . sometimes shee being , as it were , ouerioyed in her happinesse , her eyes distil a sweete shower of cristall teares into her yuorie bosome . sometimes when shee thinks that shee is become a mother , then a modest shame ( a probable argument of virginity , and the tincture of vertue ) setteth in her snowy cheekes a pure vermilion . sometimes with a chaste and composed aspect , shee beholdeth her sonne and gods ; and ( yet being solicitous for ●er virginity ) shee putteth on the most tender affection of a mother , which notwithstanding is frequently ●nterrupted with the conceit that shee ●● still a virgin. now shee beginneth ●o nourish her sonne , and to bring him ●p , whom she had now brought foorth : ●●staining him by miraculous milke , ●used in her not by the help of man ; ●ut produced by the efficaeie of the ●pirit of god. the great founder ●●d architect of heauen and earth , now resteth himselfe vpon the necke of his mother and spouse , and hee himselfe that feedeth all things , deriueth nutriment from her sugred paps . sometimes our sauiour with a pleasing countenance beholdeth his virgin mother , and seemeth to know her : shee againe reflecteth a reciprocall smile vpon him , and confesseth that shee is his mother indeed ; and she parteth her loue ( which she imparteth to no man else ) between her sonne , & her uirginitie ; constantly acknowledging the one , and still retayning the other . depart yee from this holy and blessed spectacle , yee vnchaste ones whatsoner yee are , eyther actually , or patronesses of lewdnesse : you i say , that parget and sophisticate your faces ; you that are so nice and curious in your gates , you that with your itching and bewitching fascinating glances discouer the wantonnesse of your minds , and lightnesse of your liues ; you that so adorne your heades with borrowed hayre , and your neckes with laces , and doe laye open your milke-white paps as most powerfull allectiues , to attract the beholders eye , and to intrappe the spectators affection , giuing him by this light taste of one or two partes , hope to enioy the whole body . you that by your sugered kisses , and amorous embraces set your bodies in combustion ; you that by your wanton and venereous thoughts deflower your selues before you are linked to your husbands : you , i say , depart from the blessed societie of our sauiour . for what else doe yee , but that yee may bee espoused vnto the diuell ? who as hee first cheated your grandmother eue of her blessed estate ; so he continually attempteth by the like serpentine imposture to dispoyle you of your puritie and integrity . for his sake , and by his inducement do yee dispose the tresses of your haire , burnish your faces , consult your looking glasses . and thus you giue way vnto the serpent to creepe through the crannies of your eyes into the secrete angles and corners of your hearts . if yee looke vpon the holy virgin , you shall finde that shee neuer fixed her thoughts vpō any thing but on god ▪ and so first giuing him a place in her heart , afterwards shee , most happily entertained him in her wombe . her soule was as it were diuulsed and separated from her body , by an intentiue and serious contemplation of her creator ; and the surrendering herselfe vnto him alone , was no lesse wrapt in the bond and tyes of affection towards him , then she was rapt in admiration of his loue towards her ▪ this is that that quencheth and extinguisheth all the flames of lust , and exorbitant loue . this was that that so rauished and extased the blessed marie : this was that sacred fire that so sacrificed her hart vnto her god. this was that that made her ( like a true and passionate loue ) neuer to turne her eyes frō her sauiour whom shee totally and entirely affected . for indeed that soule which is illuminated by the reuiuing rayes of the spirit , is vniuocally made al eye , all light , all lustre , all spirit ; no otherwise then combustible matter being set vnto ●he fire is turned into the nature of ●ire . so elias in times past , after hee had often fasted , and had giuen the fire of zeale residence on the golden altar of his heart , was not long after rapt vp into heauen in a fiery chariot . thus is the operation of the spirit as well attractiue of what resembles it , as productiue of that it would haue resemble it . the spirit is vnitiue and combining , it makes ●s agree together , and in it . for as they that are married , are sayde to bee one flesh ; so they that are linked vnto christ , are as truly sayd to be one in spirit . and indeed the vnion of spirits is more neere and strict then the coherence and copulation of bodies . great reference had christ vnto mary , in respect of his body : but shee had more alliance vnto him , in respect of the soule and spirit . come now yee chaste matrons , and pure virgins , which hitherto haue scarce defiled your selues so much as in thought ; come i say ( according vnto the custome of women ) and visite this blessed virgin-mother deliuered of so happy an issue . heere is nothing about her vnclean or menstruous , nothing vnworthy your presence , nothing that may not become a virgine . for this blessed infant , was not begotten in lust , but in entire chastitie ; not by the will of the flesh , but of the spirit . come therefore , i say , yee chaste maidens and matrons , embrace this babe your sauiour with the armes of zeale , apprehend him with the hand of faith. deuote your whole liues vnto his seruice , and endeauour not so much how you may be fruitful in bodye , as faithfull in soule . come , draw neere , cast your eyes vpon this blessed maide and mother of christ , in whom wee see childe-birth not to haue impayred her virginitie , nor her virginitie to haue hindred her childe-birth . o blessed virgin , o happy marie ! embleme of virginitie , patterne of modestie ! for , howsoeuer thou aboue all other women art crowned with honour and dignitie , in that thou art a mother vnto thy lord , as thou art his handmaide ; yet such is thy pietie and humilitie that thou waxest not proud or insolent hereby . many were those gracious thoughts that she continually entertained , many were those patheticall eiaculations which she sent vp vnto heauen . happy was ioseph that had so gracious a woman espoused vnto him , as marie : and yet more happy was hee , in that the protection and tuition of his blessed sauiour was deputed vnto him . i doubt not but that hee was sorry that hee had no fit roome to receiue him , that the place wherein they soiourned was so meane , so vngarnisht , so vnfurnisht , so vnprouided both of meate and vtensiles . how carefully did he ponder euery circumstance ? how cheerefully did hee acknowledge that onely faith must beleeue , what onely god doth effect ? now ( beloued ) seeing we are proceeded thus farre , let vs also thinke vppon those that came vnto this miracle . surely they were no other then simple idiots : there were in the same countrey shepheards abiding in the field , keeping watch ouer their stocks by night . kings and potentates were ignorant of all this , and had no notice of christ his natiuitie . they sleepe whiles christ cometh . so secret and vnexpected shall hee come , when hee shall come the second time as a thiefe in the night . now a chiefe thing to bee obserued in this historie , is , that the angels made choyce of shepheards an innocent and illiterate sort of men , & made thē first partakers of the blessed newes of christ his birth . the reason was ( i coniecture ) because they might with more facilitie be induced to beleeue the tydings . for as wooll that hath receiued the die and tincture of no colour , is capable of any : so these blessed shepheards which were neuer before indued with any kinde of secular wisedome and knowledge , were more apt subiects to entertaine celestiall and transcendent inspirations . the surest meanes to sore vp into heauen , are the wings of faith : that that soonest depriueth vs of those wings , and depraueth our affections , is nothing else but an insolent presumption , and an eleuated conceit of our owne vnderstandings . o how hard a matter would it haue bene to haue perswaded aristotle , or any of that leauen ( i meane the ethnicke opinionating philosophers ) to haue beleeued that the soueraign of the whole world should be borne man on earth ? o blessed bee that wisedome , which in the mysterie of our saluation , hath excluded humane wisedome ! for they that were neuer guiltie of any learning & extraordinarie knowledge , they that could not dispute , and could not but belieue , were the prime and first that were acquainted with a matter of so great consequence . the great clerkes and scholers of the world , who examined all by the touchstone of reason , who euer preferred vnderstanding before beliefe , were vtterly discarded , and heardmen admitted , whose plainesse of simplicitie was a great cause of their mature and speedy proficiency : unto you is borne this day in the city of dauid , a sauiour , which is christ the lord. first of of all , they learne that christ is borne , and then vnto them . what followeth ? it is said ( verse 16 ) that they came with haste , and found mary and ioseph , and the babe lying in a manger . these shepheards found that good shepheard , which was resolued to lay downe his life for his sheepe . they finde that vniuersall shepheard , that shepheard , whose sheepefold is of no lesse extent thē the whole earth . they finde that shepherd , which hereafter shall seuer the sheepe from the goates . nay , they come vnto that sheepe , or rather vnto that immaculate lambe of god which taketh away the sinnes of the world . they come vnto the lambe , but vnto such a lambe , as was also the lyon of the tribe of iuda , who although he then lay in the manger , yet not long after hee was aduanced vnto his throne . hence ( beloued ) may we collect how much god fauoureth holy and modest simplicitie , and disalloweth all nice and scrupulous subtiltie . the first that heard the voyce of the angel , were the shepheards ; the first that heard the report of the good newes , were no more then shepheards . and yet notwithstanding , euen these shepheards were farre more happy then caesar , who hauing the third time barred vp the dores of ianus , and appeased all tumultuous garboiles of warre and sedition , which were then raging and predominant , both on sea and land ; yet knew not that blessed , blessed peace and reconciliation which was wrought betweene god and man. go too therefore yee blessed shepheards , vnto whom the good tidings were fully signified ; you that were neuer ambitious of soueraignety , or a blast of fame ; you that neuer studyed the insnaring sophistrie of monkes and friers , nor how to coine the copper syllogismes of the fallacious iesuites ; you can neyther deceyue , nor this day bee deceyued , because yee belieue onely what hath beene deliuered vnto you from the mouth of god : goe , i say , and relate vnto your friends and acquaintance what christ hath done for man. goe and sing an hosanna vnto your sauiour ; make vp your cumaean eglogue , and let your tongues as sweetly warble it , as your hearts doe soundly conceiue it . for now you see the beloued emanuel hath presented himselfe vnto the world : now are the former ages renued again . now are all things possessed with ioy and gladnes . o what sugred psalms & celestial odes were written by dauid concerning christ represented vnto him onely in the dim glasse of tipes & figures ? why should not we that liue in these after-times honor him with our prime endeauours ? hitherto haue we treated of the shepherds which came to visit our sauior : now are we descēded to speake a word or two of the wise men that gaue the shepheards precedence in respect of order , but not in regard of vnderstanding . but what was that that drewe the wise men hither ? surely a starre in heauen , which was appointed to blazon the royall descent and pedegree of that infant that lay in the manger . hence was it that those pillars and atlasses of learning and knowledge , who coniectured not future euents by booke , but rather fixing their eyes and thoughts vpon heauen , which they alwayes beheld enchased with so many glittering stars as diamonds , were well ascertained of the natiuity of the king of the iews : for they had seene his starre in the east . and therefore now they repaire with all speed and officious zeale , vnto that place whither they were directed by the starre , which accompanied them euen vnto the borders and confines of bethleem . there they finde him , there they worship him : for so the text saith , when they were come into the house , they found the babe with his mother mary , and they falling downe worshipped him . in vaine might they haue sought in heauen for the lord of heauen : seeing that it pleased him to be foūd on earth , and that in an inne , in a stable . come hither now all you that challenge vnto your selues the titles of wisemen . , you that would refuse to visite your sauiour in so meane a place ; you that looke big in veluet , and ruffle in silke and tissue ; see that you confront not the mysteries of god with an ouerweening conceit of your owne ability : prie not into the arke of his secresies , enquire not for the reason , why god the sonne so humbled , so emptied , so deiected himselfe . doe you rather with these wisemen adore , what you cannot conceyue , & admire what you cannot comprehend . this is an epidemicke and catholicke disease amongst vs ; wee are too punctuall and pragmaticall in euoluing what god would haue should lye hidde ; and wee too perfunctorily neglect what he would wee should canuasse and discusse . for as the whole proiect of our safety and redemption hath been brought to passe on earth , wee make a tedious quest the wrong way , & ambitiously climbe vp into heauen to vnderstand the reason of it . vnwise , vngratefull persons as we are , why doe we so disdainfully passe by our sauiours cratch , wherein he was reposed , his thred-bare swadling cloutes , and homely ornaments wherewith hee was inuested ? what are all these things but argumēts of his voluntary humility which hee assumed , that hee might readorne vs with the robes of glory , & a crown of blissefull eternitie ? o beloued , you that are artists , and archprofessors of learning ; you that are graced with pues and chaires , come and learne one lecture of humility of these wisemen . come and fall downe before your humble sauiour and adore him ; offer vnto him a more acceptable present then golde , myrrhe , or frankinsence , euen an ingenuous confession of your ignorance . and you learned sages of the east , you that by the direction , and as it were , manuduction of a star , haue vndteraken so long & tedious a iorney ; returne yee now home againe more learned and more happy then euer yee were before . goe and relate vnto your countrimen the chaldeans ( or peraduenture yee are persians ) the newes of this great mysterie o● godlinesse , without controuersie the greatest : to witte , that god was manifested in the flesh , iustified in the spirit seene of angels , preached vnto the gentiles , to bee beleeued in the world , and las● of all , to bee receyued vp into glory . god and tell them , that there is nothing in heauen greater thē that that ye found in the manger . i haue now sufficiently spoken o● the comming of the wise men , which were the last that came to visite our sauiour . many indeed they were that came vnto him besides , non were excluded . for he himselfe came humble , and as it were degraded and set below himselfe , that all of what inferiour ranke soeuer might bee emboldned to approch vnto him , and might haue no excuse to tarry from him . now if you desire i should specific vnto you those that presented themselues vnto our sauiour , i shall easilie accomplish your desire . there was first a quire of angels , and they sang his birth-song . there were wedded people zacharie and elizabeth . there was the vnwedded , simeon . there was a widdow , anna. there was a priest , zacharie . there were the learned , the wise-men . there were the rude and vnlearned , the shepheards . all which if we compare them together , we shal finde betwixt them a great disparitie : who notwithstanding were all equall , and not one inferiour vnto an other : ●f we consider them as they all worshipped and adored the new borne infant , as they all submitted themselues vnto him , as they all celebrated the day of his natiuitie . would yee how vnderstand what virgin was at the birth of christ ? i may answer you that a virgin was a chiefe agent , or rather a patient in the mysterie . such a virgin as brought forth her creator , beeing notwithstanding no lesse a virgine then a mother , and more a mother then hee was a sonne : for in respect of his diuinity , he was her father ; as onely in regard of his humanity he was her sonne . so that christ was not onely dauids sonne , but also dauids lord : and not onely the son of man , but also the father of man ; not onely of the seed of abraham , but also the father of abraham ; beeing himselfe no lesse the promiser of the messias , then the messias promised . o blessed and happie day ! on which hee that from euerlasting hath had , and hath his throne in heauen , descended euen to the societie of men this day is the day of our marriage , of our affinitie , of our restauration , of our reunition vnto god , of our redemption from hell. on this day , hee that is the eternall god , and still remaining what hee was , for our sakes became what hee was not . on this day , he that without a body was euery where , by the assumption of a bodie seemed to limit and confine himselfe vnto place ; that we might obtain that happinesse by grace , which hee had by the right of his nature . o happy day much wished , long expected ! the abrogation of the law , the period of all prophesies , the beginning of the gospell , yea the gospell it selfe : the gospell which was first proclaymed from heauen , and after published on earth , to the end that there might not bee wanting authority to confirme it , nor faith in men to acknowledge it . o how sweet is the remembrance of that day ! how comfortable both to men and angels ! true it is , that wee cannot conceyue this mysterie ; and yet wee reioyce in it . true it is , that we cannot diue into the depth and profundity of it ; and what though we cannot ? haue not holy men that haue totallie deuoted themselues vnto the exercises of religion and piety , beene as ignorant as we are ? if yee beleeue me not , let mee entreate you to cast your eyes vpon olde simeon , who , howsoeuer the scribes and pharises were buzzardblinde , and could not behold the sun of righteousnesse ; yet hee foresaw him long before hee came . and when hee saw that hee was come , o how was hee transported with ioy ! how was he carried away vvith the streame and torrent of ouerflowing gladnes ? o with what zeale of heart , with what swiftnesse of foot did he flye vnto his sauiour , so long expected , and now at length exhibited ? how earnestly did hee embrace him , not onely with the armes of his body , but also of his affection ? how willing was hee to pay his tribute vnto nature ? how desirous to shake hands with the world , and its emptie vanities , and to resign himselfe into the hands of god ? with how relenting a soule , with what sweet showers of teares in the instant before his death , did hee warble out his swan-like funerall song ? now besides holy simeon , may we behold many of the sacred retinue , as first of all ioseph , a continuall spectator and obseruer of the mysterie . besides , ioseph , there was iohn the forerunner of christ , and a preacher in the wildernesse : and besides those , many holy women more religious then learned . moreouer , besides the women , there were the apostles of christ , who were instructed with diuine wisdome by the inspiration of the holy spirite , not by anticipation of secular knowledge , which wee commonly tearme the handmaid vnto diuinity . neere vnto these apostles stood blessed peter , and not farre off were the glorious angels , who though they were compleatly endued with varietie of knowledge , yet now they could neither sing nor say any thing , but glorie be to god on high , and on earth , peace . alas , it was not their ambition to purchase vnto themselues a blaste of fame , and applause of the world. their chiefest intent was to prayse him who was then borne . let no man therefore sooth himselfe in his learning , and multiplicitie of knowledge . for this day is a day whereon wee ought with modesty to confesse our ignorance . this day belongeth chiefly vnto the vnlearned , and vnto those that are but punies in the schoole of christ . on this day the wisdome of god vouchsafed to descend below its most eleuated & transcendent pitch of knowledge . on this day the word of god vouchsafed to speake as inarticulately as man in his childhood and infancy . let no man therefore take on , or thinke himselfe disgraced , in that hee is not furnisht with the abilities of nature , or not garnisht with the rules and precepts of art ; seeing that god , that hee might disappoint those that were well seene in the points of learning , made choyce to disclose himselfe vnto those that were but meane and simple . it shall therefore bee best for vs , not to soare too high into the mysteries of god , lest at last , we flag and flye low with a broken pinion . let vs , beloued , rather settle and rest our selues in a sober and safe ignorance , which will not onely not preiudice vs , but also bee much auaileable to procure our saluation . farther then this , neuer aspired any of the learnedst diuines that euer were . the end of the first homilie . vpon the passion of christ . hom. ii. reuerend , & right worthy auditors : wee solemnize a day , whereunto neuer any former lge behelde the aike , neuer any future time shall second it . a day whereon the eternal sonne of god , hauing formerly assumed our nature , that hee might thereby restore it vnto its prime and first state , and as it were , reimpatriate vs , and inuest vs with the glory of a better kingdome , was , not without the horrour and amazement both of heauen and earth , most barbarously slaine and put to death by those , for whose sake he came into the world ; by those , to whom hee had often sent his legates and ambassadours ; by those , whose saluation he had resolued to purchase by the effusion of his most precious bloud . such is the weight and grauity of this theame and argument , which by my future discourse i determine to pursue , that it may easily inaudience the hearer , and procure in him ready and fauourable attention ( a thing that oratours vsually entreate in the proeme of their orations . ) and therfore for my part i will not bee so prodigal of my breath or vnnecessary paines , as to importune you to heare me : for i am well assured that you expect not the enchanting flourishes , or sugred blandishments of rhetoricke , being solely contented to entertaine a bare discourse vpon the passion of our sauiour ; the remembrance of whom wil rather resolue vs into a stream of tears , thē any way giue vs occasiō to wish for the fluent and harmonious straines of wit and eloquence . for if wee duly consider all those tragicall scenes , and dolefull passages of his life , euen from his cratch vnto his crosse ; wee shall finde them to haue beene nothing else but a mappe of miserie , or a sea of calamitie . for hee was no sooner borne , but hee endured the sharpenesse of a bloudy circumcision : he was no sooner circumcised , but by and by he was designed to the slaughter ; hee had no sooner published his heauenly doctrine , but forth with hee was accused of sedition , impiety , blasphemie , fury ; and not onely so , but hee was tearmed euen a diuell , and that of those , whome aboue all the nations of the world hee had vouchsafed to stile his peculiar people . thus whither soeuer i cast mine eyes , i can behold nothing but misery and reproches , and pouerty , and hunger , and thirst , and weakenesse , & wearinesse ; so that it seemeth , that our blessed sauiour vpon his crosse made vp the full measure of that griefe and anguish , with which hee laboured & was perplexed all his life long , & then to haue sucked out euen the very dregges of that bitter cuppe , which hee had but formerly tasted . insomuch that when wee meditate vpon those many troubles and torments , with which he was voluntarily afflicted , to the end that hee might pacifie his fathers wrath , and satisfie his fathers iustice : we may well imagine , and bee ascertained , that he alone is the absolute embleme & patterne of patience and perseuerance . the strict stoickes that so pleased themselues in their obdurate indolency , came very short of him . whom that yee may the more admire and wonder at , i will endeauour with the pensill of a large and ample discourse ( the matter and substance whereof shall be borrowed from the penmen and actuaries of the holy spirit ) to limme out , and delineate him vnto you . after that our sauiour had sent vp many frequent and feruent eiaculations vnto god the father , in the behalfe of his deare & distressed church ; ( for whose sake no lesse willingly , then valiantly he endured the weight of so many grieuous afflictions ; ) by and by after , hauing retired himselfe into a shady priuate garden , hee was most impetuously affronted by iudas , and a barbarous troupe of souldiers . and that nothing might seeme to bee done rashly or accidentally , euen this very assault was prophesied by zacharie , chapter 13. ver . 7. smite the shepheard , and the sheepe shall bee scattered . and thus he being surprised by so violent a gust of furie , was notwithstanding left alone by his disciples , and forsaken by all his familiars and acquaintance , forsaken euen by those , vnto whom , not long before he had imparted the true manna of his body , and refresheth their languishing spirits with a cordiall of his most precious bloud . hee that had beene alwayes reputed his constant friend & follower , most basely prized him at thirty pence : and as if he had beene a vile and infamous malefactour , by a false and syren-kisse , deliuered him into the hands of his cruell and malignant enemies . o grosse impudency ! o hainous impietie ! now may yee behold him ledde away captiue , his armes and hands being fast bound & manacled : now may yee see his beloued , gracious iohn , who had often leaned vpon his heauenly besome ; who had often learned from his sacred lippes many transcendent mysteries and oracles of wisdome , and had formerly best vnderstood , that the word was in the beginning , and that the word was made flesh ; him , i say , may yee see lamentably deiected , and ouerflowne with the waues of sorrow and pensiuenesse . now may yee see the blessed saint peter , whose soule was as it were the mint of heroicall and holy resolutions , follow and pace aloofe off ; being much appaled and affrighted at the view of so doleful a spectacle . as for the rest of our sauiour his dependences , those , i meane , whom he had eyther peculiarly instructed , or any way releeued , eyther by restoring of their sight , or by staying the fluxe of a bloudy and menstruous issue ; or by reuniting , and as it were , cementing the crazed members of those that had beene possessed with a shiuering palsie . all those , i say ( whereof the multitude was almost infinite ) basely hide their heads , and withdraw themselues cleane away . thus was our blessed sauiour forsaken by those that should haue rescued and supported him . thus was hee exposed to so many perils and hazards . by and by after , hee that ( by the eternall decree of his father ) was to become the vniuersal iudge of quick and dead , was conuented before the pettie punie iudges of the earth ; being posted from annas to caiphas , from caiphas to pilate , from pilate to herod , from herod to pilate againe . o turbulent & tumultuous people ! how doe they bafle his doue-like innocency ? how doe they delude his ingenuous simplicitie ? how doe they oppose his truth and sincerity by false & suborned testimonie ? how doe the reprobate rascals , the very froth and scum of basenesse , audaciously dominere and insult ouer him ? how despicably do they veyle and hud winke him ? how contemptuously doe they strike him ? enquiring of him , whether hee can tell who it was that did strike him ? and not onely so , but also by the iniurious commaund of the high-priest , hee himselfe being the high-priest of all mankind , is disgracefully whipped . the ignorant and arrogant pharises , and doctors of the law , despitefully accuse the authour and publisher of the law. herod with his officious glozing courtiers and accomplices deride his silence , and that they may the more expose him to laughter , they chaunge his garment . the souldiers that had embrued their blades in the bloud of innocēts , most impiously batter and buffet him . and not onely so , but they also discharge their filthy foame vpon his most glorious face . and that they may heape sinne vpon sinne , and yet adde more maturity vnto their ful blowne impietie , they set a crowne of thornes vpon that head of his ; wherein ( as in a casket ) all the iewels of diuine wisedome and knowledge were inshrined . there was not scarse any part of his whole body , that was not either exposed to reproach , or tormented by griefe . his head pierced with thornes , beaten with fists , bruised with staues ; his face beslimed with spittle , his cheekes swelled out with blowes , his tongue and palate offended with distastefull vineger and gall , his eares surcharged with loades of disgracefull contumelies . how thinke you did christ behaue himselfe in this case ? the story informeth vs , that his silence was no lesse then his patience . his aduersaries on the contrary side presse vpon him , and with vehement exclamations and outcries presse him to speake something for himselfe , and yet ( maugre all their furie and exagitations ) he replyes not so much as a word vnto them . why doest thou o infidell , enquire the reason and cause of this patient silence of our sauiour ? why doest thou after his death recrucifie him againe ? let me but aske thus much of thee ? to whom should christ haue returned an answere ? to pilate ? alas hee knew but little in the state of the question . to the iewes ? no , they were his accusers . what should he haue answered ? hee had already made knowne vnto them that he was the son of god. this was the onely motiue and impulsiue cause why he was cōuented . this was that that his aduersaries so earnestly pursued ; should he haue denyed him selfe to haue beene the sonne of god ? no. that hee would not , hee could not doe . truth cannot lye . thus much he had both intimated and professed . as for his allegiance vnto caesar , which they would haue induced him to haue denyed , it was to no purpose , to make any mention of that . for alas , it was not his ambition to sit vpon the throne , and to be placed in the honour-point of an earthly kingdome ; it was not that hee intended . no , he came into the world for no such purpose . hee rather came that hee might gather together his church , dispersed and driuen to and fro vpon the surface of the earth , that he might , as it were , reedifie the decayed race of mankind ; that he might saue his people by his bloud , and by his word ; by his miracles , and by his oracles . the obdurate and peruerse iewes were ignorant of this , & much more the romanes . they knew not what he meant by the destroying of the temple , or by the repayring of it in three dayes . and therefore they are with no lesse fury then blindnes hurried against him ; who after they had lashed him almost vnto death , & most cruelly diuided those azure channels of his bloud , they bring him in publike being ouerflowne with gore , and most disdainefully expose him to the view of the scornefull multitude , with an ecce homo , behold the man ! oh my soule , stand here erected , fixe the eye of thy contemplation vpon the countenance of thy blessed sauiour . shake off the multitude of thy fruitlesse vanities , with which thou art so encombred , and bestow all thy time and meditation vpon him alone , a person so much to be honoured , so highly to bee regarded . ecce homo , behold the man , behold the man of sorrow . behold him that was the fayrest among men , being both white and ruddie , the chiefest among ten thousand . his head is as the most fine golde , his lackes bushie & blacke as a rauen : his eyes are the eyes of doues by the riuers of waters , washed with milke , and fitly set : his cheekes as a bed of spices , as sweet flowers ; his lips like lillies , dropping sweet smelling myrrhe . hee that was thus set out , and embellished with so many gracefull ornaments , lyeth now disfigured with wounds , weltring and panting in a crimson riuer of his owne bloud . o blessed sauiour ! what hauocke doe those tyrāts make of thy life ? how lauish & prodigall are those canibals of thy bloud ? how many wide sluces & passages haue they opened for the venting of it ? what full streams & torrēts gushed out at his nostrils ? and that that was most lamentable & grieuous vnto him , he was so captiuated , as that he had not means to wipe away either his bloud or his teares , that trickled downe all about his precious bodie . ecce homo : behold the man ; this is that most glorious face , at whose maiestie , men and angells stand agast ! this is hee , who although hee now stand mute and silent , yet is his voyce heard in the clouds , and the ratling of his thunder is able to strike terrour into the stoutest heatts . ecce homo : behold the man ; behold him that is lord paramount of whatsoeuer is inclasp't within the circuit of this spacious world : and yet now hee standeth poore and vnfurnished of all things . he that freeth vs all , and is the onely authour of our libertie , leading captiuitie captiue , is himselfe apprehended as a malefactor , and led away as a captiue . he that cureth vs all by the precious balme and panacea of his bloud , is now himselfe miserably wounded . and see now , here he standeth before the iudge , before vs all , yea , and for vs al ; he standeth naked & disrobed , that the wounds & gashes which were inflicted by the enemie , and endured for vs , might lye hid to no man. all which , mee thinke , might easily soften and intenerate a flintie heart , and yet the iewes were nothing moued at it . who being transported with furie and madnesse , they now goe about to depriue him of life and all . and that they may make his griefe paralell to his disgrace , they charge his weary shoulders with the weight of his burdensome crosse . and not onely so , but they appoint their malepert officious sergeants to attend him , and giue in charge , that if he pace it slowly , or falter vnder his carriage , they should with bloudy scourges force him on amaine . our sauiour being brought to this grieuous streight and exigent , his strength fainting , his heart panting , his voyce fayling and euen drops doe i say ? nay , flouds of water and bloud springing from all the pores and passages of his body , doth notwithstanding vouchsafe to direct his deiected countenance and languishing eyes vnto vs miserable and most vnthankeful caitifes , that neyther sympathize with him in his calamity , nor so much as remember , that hee himselfe stood in the vantguard of the battell , and with his helmet of patience sheltred vs from the gunneshot of his fathers indignation . and as his eyes are directed vnto vs , so is his voice also . let vs suppose him speaking vnto vs with these words : o my people what haue i done vnto thee , and wherein haue i wearied thee ? testifie against mee . when i created thee of the dust of the earth , i made thee like vnto my selfe . but thou by the allurement & instigation of the diuell , diddest most disobediently desire to be like vnto mee , in what was not fitte thou shouldest , and so becamest like vnto the deuill , that arch-lyer of the world , the patronizer and abettour of thy ambitious enterprise . thou , sinfull as thou art , hast almost razed out the sacred impresse of my diuinity , set with mine owne finger in the chrystall table of thy soule ; and yet notwithstanding , i so much disparaged my selfe , as to take vpon me the forme & shape of thine abiect and contemptible nature : for thy flesh i assumed , and yet not its impurity ; but , as it were , in its prime integrity , refined and purged from that drosse and menstruous corruption which resided in it . and yet for al this i affected no state or pompe in my comming vnto thee ; howsoeuer the fathers and patriarks in the nonage and infancie of the world longed for it ; and the prophets after thē often mentioned it . moses did foresee it , dauid did did fore sing it , salomon did foresay it . the euangelicall prophet esay did most plainely and punctually expresse it , hauing then no other meanes to relieue the discon solate mindes of the iewes , but onely by assuring them of my comming . but when i came , i found my entertainement not squaring to my expectation . where i looked for amity , i found enmity ; i receyued hatred for my good will ; and for casting out of diuels , i was accounted one for my labour . o senselesse ingratitude ! thus was my humilitie no lesse misconceyued , then my maiesty vnconceiued ! and yet notwithstanding , it was my dayly endeauour to doe good vnto all men . eyther i cured the bleeding wounds of an afflicted conscience with the balme of consolation ; or i reclaimed the stragling sinner , and brought him againe vnto my folde ; or i gaue eyes vnto the blind , or feer to the lame , or speech to the dumbe , or health to the diseased , or bread to the hungrie : and , if at any time bread were wanting , there neuer wanted a myracle to supplie it . if a mother lamented the death of her onely sonne , eyther i restored life to the dead , or consolation to the suruiuing . if any woman wanted water , i gaue her better then she thought , euen the water of life . i abhorred not so much as publicans and sinners , i was familiarly conuersant with all men . now therefore , o inhabitants of hierusalem , and men of iudah , iudge i pray you betwixt me and my vineyard . what could haue been done more vnto my vineyard that i haue not done vnto it ? wherefore when i looked it should haue brought foorth grapes , beought it foorth thornes , with which now the temples of my head are wounded ? wherefore , when i looked for wine , brought it foorth vinegar to offend my taste ? why had shee nothing but myrrhe and gall to quench the thirst of her drooping lord ? these and the like dolefull complaints , the iewes had both heard and read ; they had noted and obserued all the holy actions of our sauiour whiles he breathed vpon this theater of earth . they had often heard him teaching in the temple , teaching in the synagogue , teaching vpon the mount , teaching in the high-wayes and thorow-fares . his goodnesse would not suffer him to conceale or masque vs any thing in darknesse and silence : that might make any way to the safety of the hearer . for now the time was come , wherein god had determined to dispell the thicke fogges of errour from the mindes of his people , and clearely to instruct them in the mysteries of his truth . and not onely so , but he had also decreede by one sole hilasticall and propitiatorie sacrifice , to purge and expiate the sinnes of the whole world . this was that pure and vnblemished oblation , free from all staines of corruption and impiety . thus much euen the very aduersaries of our sauiour could not but auerre , who continually yeelded vnto him honor & regard sutable vnto his person . for indeed nothing was done in vaine , nothing by chance or accidentally , nothing without the directing hand of him that was afflicted . who as he stood bound , and in the hands and power of others , yet notwithstanding , hee himselfe disposeth whatsoeuer he suffereth . o the hidden secresie and prouidence of god! whatsoeuer appellation or title the church doth seriously giue vnto christ , the same doe the iewes attribute vnto him by way of mockerie and illusion . the prophane souldier derideth our lord and sauiour , and yet in the mean time he adoreth him , bowing his knees vnto him , unto whom euery knee shall bow . he denyeth christ to bee a king , and yet by and by , he crowneth him . after hee had crowned him , hee gaue him a reede for a scepter ; and that nothing might be wanting , they put a purple garment vpon him , the chiefe ornament of kings and princes . lastly , whiles rhe people play vppon him , and contemne him , yet notwithstanding they confesse him to be a prophet ; for by that name they saluted him . thus the enemies of christ acknowledge him to be both god , a king , and a prophet . but by what meanes , i wonder came the romanes to know thus much of our sauiour ? certainely , to say no more , it was the will and wisdome of god so to dispose . it was also by his iust permission , that the false accusation of christ , who was truth it selfe : and the iniurious condemnation of christ , who was innonocency it selfe , should bee reuenged by the desperate and voluntarie death of that debosht stigmaticke iudas , who had formerly engaged himselfe to betray his lord and master with a kisse . o how was that candide diuell , that varnisht hypocrisie , that outside of a friend , that coppergilt apostle tortured in soule by the racke of his raging conscience ? how earnestly did hee desire to set a period to a couetous base life , by an infamous and miserable death ? pontius pilate , vnto whom the iudgement and arbitrating of the cause was assigned , had oftentimes witnessed & auerred , that our sauiour had not deserued any punishment at all : and that he might the better confirme his assertion , hee endeauours to cleare himselfe from the aspersion and imputation of iniustice , by washing his hands in the viewe of the multitude . by and by after hee constantly affirmeth , that christ was no seducer of the people . herod , who had formerly derided our sauiours silence , dareth not to condemne his innocency . ioseph of arimathea , being one of the chiefe senators , retires himselfe into his priuate chamber , and will not bee seene at the bench , lest peraduenture he should bee forced to determine something contrary vnto his conscience . the malicious iewes , although they suborne false witnesses against our sauiour , yet notwithstanding they testifie publikely before the iudge , that he is not guilty of any crime . the same iewes that exclaimed against him as against a seditious person , doe now stile him their king by that writing vpon his crosse , whereon hee was adiudged to die . caiphas the high priest , by enthusiasme prophesieth of christ , whom hee persecuteth ; & with a loude voice both accuseth and absolueth him , pronouncing the mysterie of our saluation ; to wit , that it was necessary that one should dye for the people . the last and worst of our sauiours aduersaries , was the diuell , who although hee earnestly and constantly endeauoured by all assayes to vexe and trouble our sauiour , yet ( as the ancients coniecture ) hee could not but incite pilates wife to tell him , that surely the man that was thus maligned , accused and condemned , was a iust and righteous man , who although at length he suffered death vpon his crosse , yet hee suffered it not as an impious and infamous malefactor , but as a glorious conquerour . god the father together with his whole family & court of heauen , stood and behelde the pangs and passion of his beloued sonne , on whose shoulders hee had layed the weight of the punishment which euery one of vs in our owne persons should most deseruedly haue endured . god , who is tearmed of the prophets , a deuouring fire , an ouerflowing torrent of wrath , as violent as a rough storme of hayle , as impetuous as a tempestuous gust of wind maketh our sauiour the onely butte to receiue the shafts of his fury and indignation . who lying thus wounded and pierced with the sharpenesse of his extreame agonie , ( in respect of which all those tortures inuented by tyrants , all those massacres and torments of the holy martyres , were but dreames and loue-trickes ) is forced not to a duell or single combat , but to encounter a multitude and throng of aduersaries . amongst the which hee was to conquer the diuell , that olde hydra , and arch-enemie of mankind . who as hee had beene the cause of the first adams expulsion , so doth hee now attempt no lesse to inthrall and captiuate the second adam , and to cast him into vtter darknesse . in the second place he was to vanquish death , that had a long time tyrannized ouer all mankind . our sauiour being to enter the lists with these furious antagonists , was publikely brought along to an infamous place , where all wicked persons were put to death , which place the people that liued thereabout , called it golgotha , a place of dead mens sculs . now the reason why hee was to conflict in this place , was ( as wee may imagine ) that hee might giue death the foyle , euen in its strongest hold , wherin it had so long triumphed , and erected so many trophees of its victorie ; that , where the first adam had beene interred , euen there by the force of the second adam , the sharpenesse & sting of death might be rebated . and yet , howsoeuer death was there conquered , yet not without the death of the conquerour : for euen there christ himselfe was nayled to his crosse , in the view both of men and angels . who although he was brought into that lamentable straight and exigent , although hee lay groueling and gasping vnder the heauy burden , both of the pangs of death , and the paines of hell , and the wrath of his father ; yet notwithstanding the loue hee bare vnto man , was euen then no lesse entire then euer it was . for euen then i say , hee saued the theefe at the crosse , and prayed for his enemies . by and by after , he surrendred his blessed soule into the hands of god. what shall i now say vnto you sinfull iewes , by whose barbarous fury , and fatall blindnesse the son of god was crucified ? what penne can expresse , what pencill can decipher your hainous and execrable fact ? yee haue slaine , yee haue slaine the very author of life , the first begotten of god , the creatour of the world , the king of israel : yee haue slaine that innocent and immaculate lambe , in whome there was no deceit : yee haue slaine the prince of peace , the herald of grace and of our reconciliation vnto god. oh that my head were waters , and mine eyes a fountaine of teares , that i might weepe day and night ! i will bewayle with the weeping of iazer , the vine of sibmah ; i will water thee with my teares , o heshbon , and elealeh . for the righteous perisheth , and no man layeth it to heart . the lord of heauen and earth was slaine , and no man considereth it . o hatefull and hated nation ! o cruell and abominable people ! destitute of wisdome and vnderstanding , how forgetfull wert thou of him that begate thee ? you haue slaine him that brought you out of the land of egypt , that ledde you thorow the wildernesse , thorow a land of deserts and pits , thorow a land of drought and of the shadow of death , thorow a land that no man passed thorow , and where no man dwelt . you haue slaine him that fed you in the wildernesse , euen with the bread of angels . him , that found you in the desert land , in the waste howling wildernesse , that led you about , that instructed you , that kept you as the apple of his eye . as an eagle stirreth vp her nest , fluttereth ouer her young , spreadeth abroad her winges , taketh them , beareth them on her wings : so the lord alone did leade thee , and there was no strange god with thee . bee astonished o yee heauens at this , be yee horribly affraide , bee yee very desolate . tell it not gath , publish it not in the streetes of askalon , lest the daughters of the philistines reioyce , and the daughters of the vncircumcised triumph . that face that vpon mount horeb the people could not behold without astonishment , nor the angels themselues with horrour and amazement , the wicked iewes defiled it with spittle , and bruised it with staues . and not onely so , but they euen killed the lord of hosts , whose name is iehouah . o fanaticke and furious miscreants , how could yee dare to murther his sonne , whose name yee could not vtter without trembling ? o extreame and sottish impietie , no farther to bee remembred , then detested ! o peruerse and wicked generation , how are your rebellious hearts wrapt in the filme of ignorance ? see yee not all the creatures of the world standing agast at the sight of your cruelty ? see yee not the earth shaken , the rocks rent a sunder , the graues opened ? see ye not the glorious beauty of the sunne masqued with prodigious fogges , as defying your dismall fact , and not enduring to behold the sadde estate and distresse of its creatour ? alas , why stand yee gazing vp towards heauen ? why stand yee wondring to see the brightnesse and lustre of the day turned to an abortiue night ? here is no defect of nature , no ordinarie or vsuall eclipse of the sunne . this vnexpected darkenesse cannot be excused , eyther by the head or taile of the dragon , vnlesse yee meane that old dragon the diuell , by whose incitement yee haue cut off your owne hopes , and the life of the blessed seede of the woman . and therefore because yee destroyed him in whom there was both light and life , yee are now ouerwhelmed with egyptian and palpable darkenesse ; darknesse not caused by the course of time , but by your owne iniquity . darkenesse accompanied with feare and horrour . this is that yee haue read in esay , the windowes and cataractes of heauen are opened , the foundation of the earth are shaken . the earth shall reele to and fro as a drunkard , and shall bee remoued like a cottage . and all this shall come to passe , because yee haue slaine him , who commaundeth the sunne , and it ariseth , who sealeth vp the starres as vnder a signet . the earth acknowledged him its creatour ; the rockes that claue asunder confessed him to be god ; the temple to be a priest ; who after the abrogation of the ceremoniall law , and the disanulling of all superstitions whatsoeuer , placed his true worship in the spirit of man , and his chiefest temple in the soule of man. now besides this , not onely the rending of the body of the temple , but also of the temple of his body , plainely manifesteth that all sacrifices ended in that one self-sacrifice , being both the abolishment & accōplishment of all oblations whatsoeuer . this sacrifice was the most hilasticall and propitiatory of all others . this sacrifice was a most perfect and absolute holocaust , for it was totally consumed by the flames of christs feruent loue vnto man. and as it was burnt , so it sent vp a most sweet sauour vnto the nostrils of god. this sacrifice consisted of the purest meale , neyther was it euer sowred with the leauen of any iniquity . part whereof was offered vnto god vpon the crosse , and part was reserued for the priests , that is , for all vs , that thereby wee might bee nourished to eternall life . by this was the wrath of god appeased , and our peace procured . neuer was there such a sacrifice as this before offered , that could so fully mitigate the displeasure of god conceyued against man , whose sinne was so hainous and notorious , insomuch that eyther the son of god was to dye once for man , or man eternally . but if peraduenture any man be so incredulous as to demaund , how christ beeing the sonne of god could suffer , seing that the deitie is not subiect vnto passion ; hee may bee fully resolued by the church , whose assertion is , that christ suffered not in respect of his diuine nature , but his humane . for though the deity was in the sufferer , yet was it not in the suffering ; though it was in the body of christs passion , yet was it not in the passion of christs body : so that the humanity onely suffered , and the deity onely sustayned it , and made it able to endure the affronts of its impetuous aduersaries . the impotency of the one required the omnipotency of the other . when i thinke vpon my sauiours humanity , then mee thinke , i see him faultering vnder the burden of his crosse ; when i thinke vpon his deitie , then me thinke , i see him walking vpon the galleries of heauen . when i thinke vpon his humanity , then mee thinke i see him lying in the dust , and weltring in his owne gore : when i thinke vpon his deity , then mee thinke i see him flying vpon the winges of the glorious seraphims . oh how different are these two natures of christ ! and yet howsoeuer the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betwixt them bee so great , and the disparity so euident , yet notwithstanding in him are they both combined . for although he be not one nature , yet is a one in person , one christ , one mediator , one redeemer , one sauiour . for euen as the body and soule of man being two diuers things , doe notwithstanding constitute one man : so the deitie and humanitie of christ , albeit they be two diuers natures , yet they make vp one person . christ in regard of his humanity , died : in respect of his deitie , he still remained entire , vntouched , impassible , invulnerable . this was that , that rowsed vp the interred carcases from their graues , ( for many of the saints that slept , arose , and came into the holy city , and appeared vnto many . ) this was that that rent the veile of the temple . this was that , that as it were , sealed vp the sunne-beames vnder a signet of cimmerian clouds . this was that that caused that generall conquassation of the earth . this was that that made the centurion auerie , ( maugre all the peoples vehement reclamation ) that christ was the true and essentiall sonne of god. it was the flesh that trēbled , that stood so affrighted and appaled at the grimme visage of death . it was the flesh that would haue hindered the word , and haue fore slowed the purchase of our eternall saluation . it was the flesh that suffered vpon the crosse ; and it was the deity that triumphed ouer the bitternesse of death . it was the flesh that was the sacrifice ; it was the deity that was the priest that sacrificed it . it was the flesh that in the anguish of its passion groned and breathed out this sad and dolefull complaint , my god , my god , why hast thou forsaken mee ? and yet howsoeuer the flesh was thus perplexed and afflicted , yet its vnion with the deity remayned still entire . neyther could it possibly bee cast off or forsaken by that , vnto which the links and ligaments of loue had so strictly obliged it . o that our dull and mistie vnderstanding were so illuminated , our zeale and affections so seruent , as truly to conceiue the maiesty , and earnestly to embrace the humility of our sauiour ! oh that wee could sufficiently meditate vpon the grieuous wounds , that hee suffered ; vpon the gracious words that hee vttered ! if we reuolue all the annales and records of time ; wee shall neuer finde his paralell , neuer any man that spake as hee spake , that suffered as he suffered : neuer any man that so loued his friends , that so pittied his foes ; neuer any so kind to the religious , so mercifull euen to publicans and sinners . who a little before hee dranke the bitter cuppe of his passion , ministred a sweet cordiall of consolation vnto the theefe that was to suffer with him : to day thou shalt bee with mee in paradise . thus was that miserable sinner acquited from the death of the soule , although hee suffered the death of the body . thus was hee by the power and mercie of christ , of a malefactor , made a martyr . surely so strange and suddaine a conuersion could not but bee immediately wrought by the efficacie of christs deitie : which euen in this act shewed its intensiue & superlatiue loue towards that flesh of ours , which it assumed . oh blessed and happie day , whereon our fraile & forlorne flesh was vnited vnto that nature which was neyther obnoxious to corruption , nor subiect vnto passion ! but , oh , more blessed and happie day was that , whereon our flesh being ioyned to the deitie , so died in christ , as that wee not suffering death , were notwithstanding restored vnto life . for as christ tooke vpon him our nature in the wombe , so hee vndertooke our death vpon the crosse . for whatsoeuer he suffered as man , he suffered for man : from whom he can be no more separated or divulsed , then from his deitie , with which he ioyned our humanitie , that he might saue and secure it from the hazzard of eternall death and damnation , &c. oh infinite loue ! oh incomprehensible mercie ! oh blessed & happie day , wherein the head of the serpent was brokē , the leuiathan wounded , the vast behemoth ouerturned , the powers of hell subdued , the graue conquered , the sting of death rebated . oh blessed and happie day , wherein the force and guilt of sinne was taken out of the world , and the sinner taken vp into heauen . o blessed and happy day , wherein by our sauiours passion , the gates of heauen were opened ; wherein it so came to passe , that wee that were once exiled and banished from the celestiall paradise , may now againe bee freely therein instated , and reimpatriated . now there is no cherubim to hinder vs , no flaming sword to affright vs. now may wee all bee easily admitted , and bee made free denizens of that heauenly ierusalem . o let not our impenitent insolencie , and insolent impenitency bee the cause of our exclusion . let vs consider that the incredulous and proud pharises that challenged vnto themselues so much purity and piety , were the first that were reiected , their synagogue neglected , and euen theeues & malefactors preferred before them . and this was that that so discouraged the diuell , when hee saw those that had beene his slaues and vassals to bee rescued and absolued from death , by one that was condemned to death ; when hee saw that christ was more powerfull in his death then euer any emperour was in his rule and soueraignety ; when he saw not from stones , but from the gallowes , euen from hell it selfe , children raysed vp vnto abraham . when hee saw the sonne of god after his buffets and his bonds , last of all , euen in his death , to erect the glorious building and edifice of his church ; when hee saw that blessed inheritance of christ being but a little part and moytie of mankind , still to flourish as the palme-tree vnder the burden and weight of its afflictions : when hee saw the church of christ , which was created by his power , now redeemed by his bloud , vnited by his apostles , instructed by his prophets , comforted by his euangelists , and freede from that heauy yoake of ceremonies , with which it had beene long oppressed : when hee saw it , howsoeuer diuided in body , yet combined in spirit ; hauing nothing , and yet possessing all things in christ , which is all in all . in whose passion it gloryed , whose patience it imitated . which church of his , although it seeme to wither by the heate of persecution , yet doth it still grow & waxe greene by the dew of grace , and sappe of consolation . true it is , that the saints on earth are frequently perplexed with variety of exquisite torments ; and yet these are not of force & validity to diuert their zealous and constant resolutions , to separate them from their grand-captaine christ iesus , whom they follow , not as beeing confirmed in their purposes by the irrefragable peruersenesse of the stoickes ; nor as beeing induced thereunto by the sophistrie of logicke , or by the inchantments of rhetoricke ; but as it were , beeing bound by oath , and deepely engaged vnto their sauiour : by whose bloud they are refreshed , by whose flesh they are nourished , by whose spirit they are reuiued , by whose promises they are inuited , by whose precepts they are directed . the chiefest scope they ayme at , is , that they may bee one with christ , as christ is one with god. for thou sweet sauiour art our head , and wee thy members : thou our shepheard , and wee thy sheepe , thou the vine , and we thy branches . by thy death wee liue , by thy life are we raysed from death . and although wee are here sorted and mixed with the world , yet our cogitations and our conuersations are in heauen , whither our sauiour is gone before . oh that wee could follow him , that wee could waft our selues vnto that hauen of ioy ; vnto that secure rode of felicity . but seeing that as yet wee cannot follow thee ( sweet iesu ) with our bodies , yet wee pursue thee with our desires , with our sighes , with our affections , with our teares . in this interim , whiles wee heere suruiuing , seriously ponder those trāscendent afflictions of thine , which for our sakes , and yet not for our deserts , thou sufferedst vpon thy crosse ; whiles we meditate vpon those griefes and torments which were as propassions vnto thy passion , how are we rapt into admiration of thy loue ? then doe wee abandon all our fruitlesse and friuolous cogitations , then doe wee discard all our ambitious babel building thoughts ; then do wee disclaime the insolent selfe-conceites of our owne abilities , then doe wee deepely lament our supine and stupid negligence ; then doe we grieue that wee haue beene so prodigall of our precious houres , and that we haue not embarqued our selues in those actions which most of all procure our safety and indemnity . then are our eyes become fountaines of teares ; then cry wee out and say ; o lord , thou hast ascended on high , thou hast ledde captiuity captiue . then crie wee out , o lord , what is man , that thou art so mindefull of him , or the sonne of man that thou so regardest him ? oh good iesu , what is man , that thou so regardest him ? thou hast cloathed mee with skinne and flesh , and hast fenced mee with bones and sinewes , sayth iob , chapter 10 11. remember , i beseech thee , that thou hast made me as the clay , and wilt bring mee into the dust . hast thou not powred mee out as milke , and crudled mee as cheese ? chapter 10. ver . 9. and 10. am i not to bee consumed as a rotten thing , and as a garment that is moth-eaten ? how then can it be that i , being of so abiect and corruptible a constitution , should bee saued from death , by the death of the lord of life ? o strange and admirable loue ! as farre beyond comprehension , as end and measure . i haue sinned , & thou ( sweet iesu ) hast suffered ; nay , and i haue also suffered in thee , which sufferedst for me . thus by thee am i lyable neither to death nor punishment . my nature which i had corrupted , thou hast refined ; that that happinesse might re-accrew vnto mee which i had lost by the fall of my first parents . what now therefore shall i say ? how shall i sufficiently eyther admire thy power , or prayse thy goodnesse ? thou that art infinite , thou that art neyther confined to time or place , thou that art subiect neyther to death or passion , didst out of thy most entire and intensiue loue vnto vs , cloathe thy selfe with our fraile flesh incident to both . which flesh of ours ( maugre the diuels malice and malignity ) thou hast highlie exalted it , and placed it aboue the angels , the archangels , aboue all the glorious hierarchies of heauen , euen at the right hand of thy father , where is the fulnesse of ioy and pleasures for euer more . but before thou couldst ascend vnto that verticall point and meridian of thy glorie , with what massie loades of calamities wert thou oppressed ? what hunger , what thirst , what nakednes , what iniuryes , what reuilings , what spittings , what stripes , what wounds , what contumelyes , what disgraces , what death , and crucifying didst thou most mildely and patiently endure for vs ! and therfore , oh sweete iesu , giue vs grace , that as thou dyedst for vs , so wee may liue heere to thee , and hereafter with thee . graunt wee beseech thee , that thy passion may be our perpetuall meditation . oh let vs alwayes reflect our eyes vpon thee , and let thy sufferings take a deepe impression both in our memories and in our affections . and graunt oh sweete sauiour , that wee may put , not the bodily finger with thomas , but euen the finger of faith into thy side , and into thy wounds , and with the hand of faith apprehend thy merites . graunt that we may crucifie all the inordinate lusts of the flesh , all our wanton and lasciuious cogitations , and that wee may be like thee in sufferings , that we may be like thee in glorie . that wee whom thou hast reconciled vnto thy father , we whom thou feedest with thy flesh , we whom thou refreshest with thy bloud , wee whome thou perpetually reuiuest by the celestiall influence of thy grace , may hereafter bee one with thee , as thou art one with the father . to whome with thee and the holy spirite bee ascribed and rendered all power , might , maiesty , dominion and prayse , both now , and for euermore , amen . gratias tibi domine iesv . finis . london , imprinted by bernard alsop , and are to bee solde at his house by saint annes church neere aldersgate . 1618. notes, typically marginal, from the original text notes for div a02894-e550 gen. 1. 4. gen. 27. 23. ioh. 1. iohn 1. 13. cant. 3. 4. cant. 1. 4. esay 9. 6. ioh , 1. 1. psa : 118. 22 ver. 14 : ver. 16. z●p . 3. 14. iob. 11. 3. num. 24. 17 ps . 18. 14. iob. 1. 11. esa . 40. 12. deut. 32. luc. 20. 12. cant. 2. 5. heb. 12. 18. luk. 1. 13. luc. 2. luk. 2 , 10. mat. 25. 21. ioh. 1. 29. mat. 2. mat. 2. 21. mal. 4. notes for div a02894-e4420 iohn 6. mich. 6. 7. iohn 4. esa . 5. 34. ierem. 9. 1. esay 16. 9. esa . 57 , 1. ier. 2. 6. psal . 78 , 24. deut : 32. 10 ier. 2. 12. mid-night thoughts, writ, as some think, by a london-whigg, or, a westminster-tory, others think by a quaker, or, a jesuit: but call him what they please, they may find him a true penitent of the church of christ. killigrew, william, sir, 1606-1695. 1682 approx. 240 kb of xml-encoded text transcribed from 115 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-09 (eebo-tcp phase 1). a47386 wing k463 estc r221028 99832411 99832411 36884 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47386) transcribed from: (early english books online ; image set 36884) images scanned from microfilm: (early english books, 1641-1700 ; 1780:6) mid-night thoughts, writ, as some think, by a london-whigg, or, a westminster-tory, others think by a quaker, or, a jesuit: but call him what they please, they may find him a true penitent of the church of christ. killigrew, william, sir, 1606-1695. [4], 218, [2] p., plate : ill. printed for benj. clark, bookseller, in george-yard in lombard-street, london : 1682. by sir william killigrew. with a frontispiece featuring: "christ praying in ye garden". with a final leaf of errata. reproduction of the original in the union theological seminary, new york, n.y. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -devotional literature -early works to 1800. meditations -early works to 1800. conduct of life -early works to 1800. 2002-11 tcp assigned for keying and markup 2002-12 aptara keyed and coded from proquest page images 2003-01 olivia bottum sampled and proofread 2003-04 aptara rekeyed and resubmitted 2003-06 rina kor sampled and proofread 2003-06 rina kor text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion christ praying in y e garden . ●u . 〈◊〉 and there appeared an angel. &c. v. 43. and when he rose up from prayer , and was come to his disciples he found them sleeping . &c. v. 45. and said unto them . &c. v. 46. mid-night thoughts , writ , as some think , by a london-whigg , or , a westminster-tory ; others think by a quaker , or , a jesuit : but call him what they please , they may find him a true penitent of the church of christ . london , printed for benj. clark , bookseller , in george-yard in lombard-street , 1682. the constant meditations of a man who for many ●ears built on sand , which every blast of cross fortune ●as defaced . but now he has ●aid new foundations on the rock of his salvation , which no storms can shake ; and will out-last the conflagration of the world , when time shall melt into eternity . to the reader . yov are to know , that the author ( being no scholar ) had no design to teach others , nor other aims by writing these his mid-night thoughts , then by reviewing them , to keep up his own heart to heaven : but by this practice , he grew to such a habit of nightly meditations , ( at his first waking ) as prov'd more pleasant then sleep , and in a short time became more delightful , then any other thoughts could entertain his mind with : so that without any intent to publish them , they swell'd into this bulk you see ; and brought him such consolation , that he thought it gods mercy to bring him this way to heaven . and if any reader do find the like advantage , by doing the like , he will have as 〈◊〉 cause to thank god as the author has , who set his fancy on work this way , to defend his heart from indulging such vain thoughts , as day and night did formerly invade and seduce him unto evil purposes . and on this account , the author was perswaded by some friends , to transcribe these loose papers as they were first writ , and tacked together , without any method of coherence observed , ( as appears by the frequent repetitions of the same expressions in many of them ; ) yet they wish'd him to keep them as they were , to shew how such unlearned men as himself , might better imploy their busie fancies at all times , on the serious thoughts of their eternity , then to drop into their graves , without any consideration whither they are going . and the author on the same account , was some time after by the same friends , ( against his own iudgment ) over-ruled and perswaded to permit them to be printed , ( without his name ) who gave him such arguments for it , as he could not resist , hoping that amongst so much sincere natural devotion , something of great use may be found to enrich the souls of those , who are of no more capacity then himself , who knew no true felicity , until he learnt to meditate on his eternity , which every man has some talents to practice on . mid-night thoughts . i. most men do miss of the fe●icity they seek on earth , because the wealth and honours that we gain , and all our joys in them , are with our selves still perishing in the height of our fruitions ; and in a little time must all return unto the dust we came from : yet nothing does disturb the heart of man so often , and so much , as pampering of it with hopes of what we seldom reach , and always over-valuing what we aim at , which our fancies like magnifying glasses represent unto us , with such multiplied felicities , as dazle our understanding , and captivate our reason with an expectation of what we never find . but such men as can set their hearts on god , ( above all his creatures ) and delight in him , and his celestial joyes , will find a constant felicity here , by an inward assurance of eternal glory hereafter ; for s●ch a man can never want arguments to encrease his joys on earth , when his repeated sorrows for past sins do create new joys for those sorrows ; and every new victory over a new temptation does afford him fresh joys for such frequent conquests over satan and himself . so that if we can set our whole hearts sincerely to delight in god , and his service , we may have so many tasts of his heavenly joys here , and such frequent glimpses of that glory , that we cannot hide our comforts in the holy ghost from our own hearts while we live , and when we die , our souls will rejoyce to fly into christs arms , for the consummation of all our hopes , all our joys unto eternity . and whoever doth observe , will find that the deepest sorrows for sin , does raise the highest joys for our reconciliation , and will prove our fullest happiness on earth . ii. the more we search into the ways of devotion , the clearer we shall see , and experimentally find , that true divine philosophy , when fixed in the heart of a divine lover , is the highest extract of all the blessedness that mans nature is capable of in this world : for god may be said to delight in filling those souls with his celestial joys , that study him , and will bring a regenerate man to such a sense , and contempt of his past life , that he shall soon arrive at so great a degree of felicity in his approaches , and converse with him in holy meditations , as to lament when he thinks of what joys he has lost , by wandring so long from god. for the felicity to love god , and to be beloved of god , is a pleasant meditation to entertain a pious mans heart his whole life ; and will invite him to spend more time with god , then with all his creatures . iii. we should always pray with such intention of spirit in that great duty unto god , and with such fervent zeal , as if our souls were that moment to expire , and to carry our pardon with us to heaven . and every time that we receive the holy sacrament , we should consider , that we are climbing a step nearer to heaven then we were before , so to shew our desires to be there . and whoever will have patience to read these plain lessons , and mind them so seriously as to practice them sincerely , will find more pleasure therein , then he can fancy before he tries , ( if he never tried to meditate till now , ) because a firm , fixed , ratified devotion , has in all ages been experimentally approved of , for the highest delightful diversion , that the heart of man can enjoy . iv. delight in the lord , and he will give thee thy hearts desire ; that thou maist still increase that delight more and more in his mercies and blessings , in his love ; and thy trust therein , with a comfortable peace of conscience , until he brings thee unto the supream delight of all delights , to see his face in glory ; and until then , to entertain thy heart with the joyful assurance of that felicity to come , as the highest desire a man can have , by continual improving thy delight in god ; for from him who is the fountain of mercy , and grace , continual joys do flow . v. we are to seek earnestly , and to pray daily for christs righteousness as our chief treasure , and not to rest until our hearts be inriched with some portion thereof , to carry us to heaven , and in our way thither , so to arm us here , that no approaching evils may divert us . we are also to consider , that the gospel does not invite us to forsake the pleasures of this world , to go into a dungeon , ( which were a hard lesson ) but to remove from hence to inhabit heaven , with all its glory to eternity ; yet this natural cowardly disease of fearing to die , being born with us , is without cure , until the holy ghost do fall so on us , and dwell so in us , as to overcome our frailty by his grace , and to make us see , and understand how to value our interest in heaven on christs account ; and by that faith , to raise in us such holy courage , as to pass through the grave with joy to our eternal bliss ; which requires a divine valour , beyond the reach of a natural mans fancy , with assistance from above . vi. most men do forget that our greatest affair on earth , is to serve god frequently , diligently , and publickly to own him ; in the first place to secure our blessed eternity by his favour , while we have time to do it : and in the second place , to follow our callings for a subsistance , by his providence prospering our labour during our abode here : but we do often invert this , by doing quite contrary all our lives ; by hungring and thirsting after perishing goods , and serving god at spare times only , as our least concern ; until the agonies of a death-bed shews our mistake too late . for it is a great presumption to neglect god all our days , and expect a crown of glory at our last gasp , as a reward for our neglect ; it is dangerous to provoke god so . vii . if we did set our hearts to take pleasure in piety , as we do to improve our delight in other things , we should find that heaven gates would fly open to our sincere addresses , and perceived the spirit of god working in our hearts , with divine transports full of unexpressible joys , while that sacred flame burns bright within us ; and such emanations from the holy ghost , are the greatest invitations we can have , to encourage us to prepare for a place in heaven , and to make us esteem those celestial joys , above all the glories of this world ; where the greatest princes terminate their highest ambition to die the sons of god , ( or should do so . ) viii . what god hath revealed to us at mid-night alone , shall be our portions in the next world : and if we can repeat the same communication with joy in the day-time , which we had with christ in the night , we may entertain a comfortable assurance that the holy ghost was at first , and is at last enkindling those divine flames within us , to raise our elevated transported souls to heaven . ix . the greatest epicure cannot have so much pleasure in satisfying all his appetites , as a regenerate man has in his conversation with god , during his devout addresses , in which he finds the holy ghost raising up his heart to an assurance of his favour with god , and giving his soul a delight far above all carnal fruitions , by the very victory over them . but this is only intelligible by pious hearts , and requires a divine valour to encounter , and overcome in such skirmishes with satan , and to relish the felicity and glory of such triumphant joys as follow every such victory . x. if we consider that god asks nothing of man for all his benefits bestowed ( but the heart of man ) and that nothing but man can give the heart to god , and that we ever heard , nor read of any man , that ever made ▪ that sincere present to god , but did receive it back infinitely enlightned , and enriched with treasures of never fading blessedness ; who then can believe this , and omit to make so advantagious a present of his whole heart unto god ? to shew his faith , his love and obedience , as his greatest happiness on earth . for we may in a way of speaking ( and i hope without offence ) suppose the heart of man was made triangular , as three seats , for god the father , the son , and the holy ghost , who are all one god , as the three corners are one heart , which can no more be divided , than the godhead , who will so fi● when he dwells therein , as to leave no place for the world , the flesh , or the devil , to abide there : and from hence it is , that god forsakes us , when we forsake him ; when we deliver up his habitation in our hearts unto his enemies , when we thrust him out , to admit of any of those rivals into any corner of our hearts , we then affront the whole trinity , ( and drive away all them , all him ) to entertain and court a destroying guest , instead of the lord of life . xi . god will not suffer those that are his to live in the dark ; for if god be with us , he will make us see that he is with us , and will never go out of our sight , until he has brought us where we shall never go out of his , and will sometimes make us start with a surprizing joy , to find he is so near us , as to give our hearts a taste of the same joy we shall have in heaven ; though infinitely increased then , and superinvested with glory . how great comfort then must this be , when long habitual sinners are thus blessed , thus converted , and thus reconciled to god , by faith in christ's blood , when god does so eminently manifest his glorious goodness , in visiting the souls of sinners , and powerfully calling us great criminals , to become chosen vessels , where himself vouchsafes to dwell ? to think fully of this , is to think of nothing else in comparison of this our great concern , which now begins , and now assures our eternity with god , which is above all earthly felicities that pass away like dreams . ( as ) what signifies the persian , grecian , or the roman empires now ? where are those great , glorious , glistering bubbles now ? never worthy to come into competition with the higher aims of regenerate men indued with divine love , whose immortal souls are fed with such celestial joys , as can only flow from their immortal object , ( god ) on whom their ambitious hearts are fixed with such a lively faith , as doth create a contempt of all earthly fruitions , and stand ever ready as adopted sons of god , with joy to pass through the grave , to an immediate possession of a crown of glory ; for when god is pleased so to descend and dwell with us here , it is to assure our souls they shall ascend , and dwell with him in heaven . xii . he that has heard the bell toll for him to the grave , and lives after it , will do well to call to mind what agonies he then felt , and what vows he then made to god on his recovery ; and now every day to examine his heart , how well he has performed those vows , and how much fitter he now is for his next summons thither : for every bell that he hears now toll for others , is his alarm to make ready for his day of judgment . a concern so great , that no man can guess at the terrible terrors of a dying , despairing sinner , but he that has felt them ; nor can any man know the felicity of living ever ready to die , but he to whom god has given the grace to live so ; and to accustom himself to compare frequently those past amazing terrors of despair ( from which god did then deliver him , ) with such new light by grace from above , as will exalt his soul out of those dark despairing clouds , to expire in a full reconciliation to god at his last hour . xiii . if we believe christ on earth did all those miracles the gospel mentions , and that by faith so many of all sorts were healed of their infirmities , the same faith now no doubt will procure the like mercies from the same christ , now he is ascended , an● united unto god the father , where he sees all our maladies , and hears our cries , and is as ready now to cure our leprous souls , our withered limbs , our bloody issues , and to cast out as many legions of devils tha● possess us with pride , envy , lust , revenge , gluttony , avarice , and all the rest of that black train : so that if we be now as desirous to be cured as they were then , an● do cry out for mercy as they did , we shal● be made whole like them , and follow christ 〈◊〉 ever after , until we enter into 〈◊〉 eternal rest. xiv . if we observe how the holy ghost works on our souls , when our sincere ●●evotions do raise our hearts to heaven , ●●d how much our fancy soars above ●●r own reach in extasies of joy , and ●elestial delight at that time , we may ●ereby know how god accepts such sa●●ifices , and by his returns of comfort , ●nd ardent desires to repeat such adresses , as often as our affection and feli●ity does encrease by our devotion ; for ●●en god meets our sincere prayers with ●●ch consolations , and inward depen●ance on his mercy and grace , as will ●●lighten our hearts with divine love , and ●●ing us to a constant conversation with ●im , by living a divine life ; so to wean 〈◊〉 from the world , and fill us with such ●oly flames from heaven , as noth●ng ●●all shake our faith , nor divert our ●houghts from making ready for our ●ourney thither . but 't is neither writing ●hus , nor talking thus , nor praying thus , ●●ut doing thus , must bring us thither . xv. it were well if we did treat god with as much respect as we give to one another ; for men generally ( when invited to a great man's house ) in common civility do dress themselves to their best advantage , suitable to such company , and fit for such respect and welcom , as they expect there : how much more ought we to prepare and adorn our souls and bodies , when we are invited by the glorious majesty of god unto heaven , and by his holy spirit are daily solicited to come , where we are sure to be received and welcomed by his son our saviour , and all the host of heaven , with divine caresses , suitable to the dress we appear in ; and what we want of that innocent whiteness , we shall find the angels adorned with there , his son will make up , by covering us all over with his bright rayment of celestial purity . so then , such men whose hearts are ambitious of that ornament , and that honour , will prepare for it before they go , and then will not miss of being so arrayed when they come thither ; so that our sincerity in making ready , is our work here , as it is christ's work to own us there , and is also ( in a great measure ) the business of god the father , the son , and the holy ghost , all three as one , to encourage and contribute to assist us in our desires and endeavours towards this holy dressing , for our blessed reception into heaven ; and our whole lives are given us here , for time to make ready to enter into that eternal glory at the resurrection . let no man then , who has faith in christ's bloud , afflict himself with doubts , or fears , that he knows not how to serve god acceptably ; for god sees through the hearts of men , and observes such as are set humbly , and sincerely to love , fear , and obey him ; unto such he will send his holy spirit to fill their souls with his guiding light , so fully as th●y cannot miss their way to heaven . xvi . if we consider the soul of man as an extract of the divine nature , we may well think that true devotion is the highest epicurism we are capable of in this world , where we may make evangelical righteousness our superlative delight , and by it express our gratitude to god , in raising our hearts to divine love of him ; so to manifest our high and glorious extraction , by a constant joyful conversation with god in humble addresses ; and so fix our election as the consummation of god's prime purpose to adorn his best creature ( man ) with his greatest blessings ; for nothing can be greater than to give himself ( as he always doth ) unto those who desire him , in whom they have all that heaven and earth contains . xvii . we are to seek god , and not to leave seeking till we find him , and we may be sure to find him , who desires to be found by those that seek him as they ought , and delights to be so sought , that we may be sure we have found him , that is , when we delight in him , more than in all his ●reatures ; so we do not deceive our selves by mistaking our delight in god , but are pleased with all his methods , in weaning us from the uncertain glories of this perishing world , that our souls may be ever ●oaring up to him , when we have found him , so as not to lose him again . but we too often meet with men who have skill to make the world believe they have found god , and do enjoy him above others , and are full of divine joys in shew , from their dissembled piety professed , so to obtain credit and trust to deceive the innocent ( which when gained ) they soon unmasque themselves to act as they designed : and then , how va●t a difference is seen betwen such , and a truly regenerate man , that has found god indeed , and does converse with his great maker in full tranquility of soul , through the expectation of his joyful resurrection from the grave ! while the hypocrite has an aking heart in the midst of all his joys , and all his hopes ; that fears to find god too soon , whom he never had a thought to seek ▪ xviii . the divine lover , who is accustomed to converse with god at midnight , will then , at first waking , find his heart so full of fervent zeal , so glowing hot , that no sleepiness can suppress those devout flames from soaring up towards heaven , where his soul enjoys those refreshing comforts it is used to find from the kind welcomes of his beloved , while that holy flame lasts , and when his soul descends from this early visit , it retains the idea of that delight the whole day after ; still exciting this divine lover to retire , and repeat those celestial joys , as the highest , and most delightful entertainment he can wish for on this side of heaven ! for god is the centre of a divine lovers soul , it cannot move from him without some impulsive force , which we should disdain to yield unto . xix . how frail is humane nature ! that can never be so much pleased on earth , as ( within some time ) not to become weary of what we most delight in : and how much greater frailty is it to know how to be ever pleased , and for ever happy ! but cannot set our hearts sincerely to endeavour for it . and yet there is another frailty in some men above all the rest most wonderful ! that such as have , on serious thoughts of their eternity , resigned their hearts to god , and for some time , known no joy , like their transports for heaven ; that such men , so raised , should prove so weakly fixed ! as boldly dare make room for satan in their hearts again ( as the more welcome guest ) where god did sometime dwell ; this were a dreadful thing to think on ; if the mercies of god were not far beyond the reach of sinners to deface . and from hence we may learn , that holiness is the peculiar gift of god , and that we are raised to all degrees of piety by his holy spirit , who of ourselves can neither rise nor stand one moment in his favour longer than supported by the same spirit , thus to give us humble thoughts of our own little or no strength . and yet we are not obliged to rest in such humility , but ought to labour , and to pray for more and more talents of faith and grace , till their encrease do raise our souls higher and higher , in ambitious zeal to become divine lovers , and not to be content with less preferment than adopted sons , when we find the holy ghost thus at work within us ; and so may strive to raise our new affections , by holy thoughts , to the highest pitch of devour extasies of devotion , and by this divine experiment to try if we can love god too much , and have more zeal in prayer , than he does like of ! or can so tire him with our importunate addresses , that he will turn away his face , and deny his love unto souls wholly devoted to serve and please him . but when we find our hearts full of such sincere raptures in devotion , we may assure our selves they come from god , who does ever approve and accept of such flaming sacrificed hearts , as are enkindled from above , and are much different from any such enthusiams as satan can infuse , only to infect those wavering hearts , that do still incline to be his vassals . xx. those who have obtained of god to become truly regenerate , do find that a sincere repentance , with contrition and conversion of heart to god , are rewarded with peace of conscience , and so great a delight in humble converses with god , on their meditations of heaven , and their eternal b●iss , that all worldly pleasures do give way to those divine transports , which flow from the holy ghost within them . and no time so proper to meet god , as when they awake at mid-night , before any worldly concerns entertain their hearts ; for he that chearfully recommends his soul to god , when he lyes down to rest , will to his infinite comfort , find god ready to receive his first waking ejaculations ; who begins the day with the same adoration , and trusts in him , that he lay down to sleep with : so that our mid-night conferences with god , will by custom grow more pleasant than sleep , and will fix such a divine love on our creator , as will produce great joy here , and some glimpse of that glory we shall have in heaven ! for god never receives our sincere addresses , without multiplying of his favours in return by such manifestations of his grace , as will preserve us in his service until we meet again , to pursue those holy meditations , which will bring us unto him in heaven , when we die . xxi . a righteous man is a divine philosopher , that enjoys all his heart can wish in this world , by his faith in christ , love to god , charity to men , purity and humility . and the holy ghost is the great chymist , that conveys all these ingredients into the furnace of a pious heart , and there , by his influence , and operation , produces the grand elixir of true righteousness , which preserves the soul unto eternal happiness . and whoever finds the holy ghost thus working in him , will find the comfort and consolation of his salvation in this life , which with the serious consideration of his future felicity , will be entertainment for his whole time here , and keep him always ready for his summons to heaven ; and will make his passage thither as easie to the righteous , as it is terrible to an impenitent sinner . xxii . it is impossible to fancy , and to find any earthly entertainment for the heart of man ( but devotion ) that can raise his delights higher and higher by fruitions , without la●situde unto eternity : which elevated devotion , is a felicity , that the divine lover only has ; and is created in his heart with his resurrection from sin to grace , by a continual succession of growing joys , on the assurance he finds of his second resurrection to glory at the day of judgement ; which is god's peculiar work in the souls of his beloved , to make them see that he is never absent from such as are totally devoted to love and serve him ; for such , and only such , can securely enjoy god in all his creatures here , and have him also to eternity in heaven . if then the rugged way thither , be so pleasant to a righteous man , what will his seraphick joys be there ! and how worthy of our utmost endeavours to live so , that we may die capable to participate of those joys then . xxiii . men do generally create terrors , to fright their own hearts , as they do children , with ugly vizards ; we represent death unto our fancies in dismal forms , as a messenger sent from satan to hurry us from our present delights into everlasting flames . and then 't is no wonder , that habitual impenitent sinners , do start back from the approach of death , when so dressed . but the regenerate man , has an antidote against this evil ; he summons his celestial thoughts , and sets his soul in order , ( as a great prince in state ) incircled with heavenly joys , ( as his nobility ) and is also attended by crouds of guardian angels , to receive the same death , with caresses of great friendship , who appears before him , drest in bright gorgeous raiments , as an embassador sent from the king of kings , to consummate a league of amity , and to give him possession of his new conquest , with a crown of eternal glory , long fought for , and at last obtained ; so that we generally mistake our passage into the next world , and call it death , which is assured life , ( and that eternal ; ) it is our faults , if we be frighted at the terrors of torment there , where everlasting joys do answer every pious mans expectations , who looks on the pangs of his departing soul , but as the momentary touch of a sharp lancet , that makes him bleed for future health ; so that men prepar'd for heaven , may change the terrible aspect of a grisly death into a divine angelical form , fit to be courted with a most hearty welcome , who is sent by god to conduct us unto him , where every wise good man desires to be ; and this is a great ●ark of the holy ghost on the hearts of men , to bring sinners to such an evangelical felicity , to live so in gods favour , as to rejoyce to ride on deaths chariot in triumph into heaven . xxiv . a pious man is never alone when most alone ; but then takes more delight in his approaches to god , then this world can afford the greatest epicure ; for his devout heart is ever on the wing towards the throne of mercy ; from whence his soul is filled with divine comforts beyond expression , for god never fails to entertain a sincere soul with high consolations . xxv . watch thy first waking thoughts which will declare thy soul unto thy self ; whether carnally minded , or spirituallized ! for then is thy fancy fresh , unclogg'd with worldly affairs , and then the time to blow up thy flaming gratitude to god , in some proportion towards what thou hast received from him in mercies , and in blessings , ( though short in point of merit , ) yet such holy aimes , such pious ambitious contests , god allows of , and is well pleased to see such use made of his grace , by such divine emulations in the hearts of men , who do endeavour to raise up their gratitude in competition with his benefits : but this must be in such humble addresses , as doth become dust and ashes , who can do nothing of our selves , ( that is good ) nor think beyond what we receive , and must thank god for the thanks we give him ; for it is the holy ghost that excites , and enables us to such a frequent and free conversation with our great maker ; by which elevated zeal , and sincere affection in our daily acknowledgments , we ●hew , that we have some taste of that joy , and some glimpse of that glory here , which we expect in heaven ; and is some testimony , that we have not received the grace of god altogether in vain . for no man can give effectual thanks to god for his mercies , until he find some assurance of his reconciliation by the bloud of iesus christ , which is the fountain of all mercies , and the great argument for our gratitude to the father of mercies , who forgives transgressions to raise our gratitude to love. xxvi . whoever has so much faith , as to create true notions of the holy trinity , and gods eternal habitation of glory , and bliss in heaven ; where he believes that christ has purchased places for all penitent reconciled sinners ; that man cannot chuse but wish , and indeavour to be one of that blessed number so redeemed from hell , and raised to everlasting glory on christs account : but how to attain unto this felicity , and to find in our hearts that we have attained it , is our greatest work in this world , and our most joyful entertainment here , which is a pre-possession of heaven , as much as our frail nature is capable of with the divine assistance of the holy ghost ; so then , we must observe if our hearts are become so regenerate , as to find more pleasure in our approaches to god , and our devout conversation with him , then all the fruitions this world can afford us ; for then we shall find an inward dependance on god in our own hearts , such as will guide us by his divine guiding light , unto the means and methods of attaining our wished salvation , and within a little time certainly grow to a much more habitual delight in piety , then our forsaken sins formerly were ; and will hold our hearts up to heaven , ever ready to enter in , when death comes to conduct us thither ; and it will be great joy to pass the pangs of a death-bed , and ●errors of the grave , with an assurance that our souls shall be with god , the moment that we depart from this world , if we live righteously in it . xxvii . if we give our whole hearts to god , wherever we are , whatever we do , our minds will be fixed on him ( the only centre of our souls intrinsick happiness ) 't is like a man forced from his beloved companion , by some great affair ; he dispatches it quickly , and with speed returns where he left his heart ; and thus we may try our hearty love to god. but when trivial objects , and vain diversions ▪ do easily withdraw us from his converse , and then detain us whole days in idleness , so as to afford god but some few moments , for our morning , and evening sacrifices ; we may reckon that our love bears the same proportion with the time spent in his service : we may also find on a strict search , that we are mistaken in the donation of our hearts to god , by keeping of a small corner of our hearts in reserve for diversions , only to gratifie some fair-faced appetites , which do insensibly rob the major part , until that corner have ingrossed the whole heart ; by which we fool our selves , to think our all-seeing god will be mocked with such thin vizards on our hearts . take heed therefore of idle diversions , and pray for grace to become regenerate , to set thy heart on things above , which begets true love to god , with blessedness here , and for ever ; which eternity can never be too much thought on , nor the lord who disposes of eternity , be too much loved , or too much feared ; and if when we lye down to sleep , we could but learn to think that we might wake in the other world ; we should labour to live close up to god , so that satan may find no time , to come between to tempt ; and then such reconciled sinners would discern their conversion to be a sure testimony of god's mercy , and the spirit of faith fixing the foundation of true piety , by which we must ascend , as the first step of that ladder towards heaven . xxviii . it is a stupendious thing , to think how our corrupt dust and ashes , may be exalted , when the spirit of god is at work in the heart of man , when a great sinner is cleansed from his pollutions , and all his past transgressions are so wiped off by the holy ghost , in the receiving of the sacrament , that he finds christ born within him , and his soul filled with a new kind of divine transports , which raise him in meditations up to heaven , by such devout addresses , as grow higher and higher in ambitious zeal to be near god , until he obtain to be owned an adopted son , and while he remains on earth , by faith to share with angels in some degree of heavenly joy , and to perceive some beams of their glory , which he shall participate of at the resurrection ; and until then , be here feasted with such devout celestial delights , as will give him an assurance that these are the marks of his election , to comfort , and to fix his heart on god , who will guide his soul through his pilgrimage on earth ( full of storms , and calms more dangerous ) untill he brings him unto his glory ; for if we believe it to be gospel-truth , that our bodies are capable to become the temples of the holy ghost dwelling in us , we must also believe that he will manifest himself so as we shall discern his being in us , by such a divine life , with such extasies of joy , as no soul can reach without his assistance ; which if we practise to observe , we shall find will prove to be our greatest consolation that the heart of man can have . xxix . we talk of death , as we do of eating , drinking , and sleeping ; and do flatter our selves too much , by thinking we are as ready for the grave , without a full consideration , how nice , and great a preparation is fit for our appearance at the resurrection ; when our whole lives here , spent in the service of god , is not too high a price for the crown of glory we then expect . and yet few men do afford the hundred part of their time , to become capable to receive that inestimable purchase , which christ has made for us by his bloudshed . and nothing is more strange , then that we should so much forget what we are always a doing , ( which is dying ) and is god's great mercy to free our souls from the dungeon of this world , to fix them in his eternal bliss . xxx . god sees our first intentional approches towards heaven , so that we cannot make more hast in our addresses unto him , then he makes to meet and welcom our sincere devotions , with raptures , and extasies of joy , to encourage , and guide our frail nature to love , and serve him above the world ; that can in no degree afford so high delights as our souls find , when our whole hearts are offered up to him in daily sacrifice , while that holy flame lasts . xxxi . our greatest concern , is to live so righteously , as to be ever ready to die ; which no man can think of too often , nor prepare to much for , if he considers that every moment advances towards the grave , through which we must pass to eternal joy , or eternal misery ; and is an argument enough , not to mispend our time , but day and night to call on god , for his divine guiding light to shew us the way to him. xxxii . sleep is so like death , that it is no wonder if we dream often that we are amongst the dead ; for though we are not now visited by visions as of old ! yet such frequent conversation with dead friends when we sleep , may be looked on as kind notions from above , to give us some reflections on the grave , towards which we do walk as fast in our sleep , as when we are awake , so that we ought to imploy more of our thoughts on every minute that so hasts on to our eternity , then men generally do ; and by such dreams we may learn to converse day and night with god in our humble addresses , to make us fit company for his departed saints when we die. xxxiii . if we could attain to as great faith , as the first martyrs had , we might have as much felicity in piety as they had ; who rejoyced so much to leave this world , that no torments could de●er them from death , to be with christ. and if we could raise our souls to fancy the glory of heaven as they did , we should believe that nothing there , is so dirty as our brightest diamonds , where the beauty of holiness by faith , as by reflection , does eclipse all the beauty , wealth , honour , and glory of this world , in the hearts of such as are become regenerate . and if our souls were so sanctified , and advanced in divine love ▪ as those blessed martyrs were , we should admit no rivals with god in our hearts , where he delights to reign alone . and then , we should find our god every where with us , carefully providing for all our wants , and supplying all our defects , as if he attended on us dust and ashes , with his providence to guard us while we sleep , and to watch if our first waking thoughts be set on him , and to expect them as his due , and his delight ; as if the almighty courted us for favours , more then we do him for his mercies , and his blessings ; and when our souls become thus enlightned by his divine rays from heaven , we shall find our hearts so full of him , that a wilderness , ● prison , or a dungeon will seem a throne , and will be our heaven here ; and then we shall know no joy like having god ever in our sight , with hearts fixed on our eternal bliss already thus begun . xxxiv . if we consider the extent of miracles , those we call the greatest , are but as wonderful as the smallest , for every thing we see , all we think , every motion that answers to our thoughts in every part of our selves is miraculous , ( as to dust and ashes ) and so in the same ballance , we may weigh our birth , and dissolution , and resurrection to be equally miraculous . but if we consult our own consciences , and throughly examine our own hearts , we may be confirmed in the belief that there is no higher miracle , then when the holy ghost turns the hearts of men from their long habitual , idolized , carnal appetites , into a spiritual affection towards god , with such heavenly transports as do create the peace of conscience , with such a settled joy in god's service , as will accompany our souls from hence to heaven ; which spiritual resurrection from sin , being god's work in us , is a sure mark of our adoption , and by this miracle of mercy to become thus regenerate , we may account it the highest ! because of highest concern to us , to be so raised from hell , to heaven ; and a greater miracle to confirm the christian doctrine , no man needs to seek after , then what he may thus find in himself , if thus led by the holy ghost ! and thus exalted from reprobate dust , to be the adopted son of god. xxxv . piety is the best policy , because by it we obtain all that the heart of man can wish in this world , and the next , which every pious man has a great proportion of here , and the fool only thinks he can mock god , or flatter him ; while he does only deceive himself , in hoping to serve god , and the devil at once ; to satisfie vitious natural appetites , and enjoy spiritual felicities at the same time , as if the way to heaven were through hell ; but if we do doubt whether eternal happiness , is preferable before short fruition on earth , we may enquire of a voluptuous sinner when he is become truly re●generate , if he does not find that the peace of conscience is a more constant delight , then the greatest momentary gratifications of flesh and bloud . for when he is so called to an assurance of his sonship , by his spiritual comforts from the holy ghost within him , and such transports as do afford heavenly joys , with some glimps of that glory , which he shall participate of at the resurrection ; he will perceive it is the same gift of god , beyond humane acquisition ; so that mans best policy is to lead a pious life , which will fully satisfie all his ambitions , and answer the highest affections his heart can fancy , by having god so , by whom he has all that is in heaven , and in earth . and whoever god does thus give himself to , will find that he has him , and will perceive this is his spiritual adoption , to incourage and inable him to live righteously all his days in more honour , glory , wealth , and felicity , then all the empires of this world can afford without god : so that piety is the best policy to establish our happiness in this world and the next : xxxvi . there can be no comfort in this world , beyond an assurance of sins forgiven , with a full reconciliation to god ; and no man can have surer marks of his election , then to find his former contempt of god , turned into divine love of him , with the holy ghost converting the hell that was in his heart , into a paradice by his habitation there ; which is an infallible earnest of glory ; for when god gives us grace to will , and to do his will , by the power of his spirit , we shall want no comforts here , and be also filled with holy courage , and a joyful faith to turn the terrors of the grave , into a delightful desire to be with god ; which is a righteous mans greatest consolation . xxxvii . if a regenerate man , blessed with divine love , do observe how the holy ghost works in his heart , at the time of his sincere vigorous addresses to the throne of mercy ; he will find that his delight in the service of god , does increase with his devotion , and that his devotion is raised by that delight ; so that his soul ▪ by custom in such approaches , does grow higher and higher , by so joyful a confidence in god's favour , that no allurements can divert his love , nor storms shake that trust on which his peace of conscience is surely founded here , and his salvation at the resurrection as sure : yet care must be had that such elevations of the soul ▪ may not grow beyond those gospel rules set us to follow ; so that the felicity of piety may be sometimes allayed by humble recollections of our own unworthiness , ( when at best ) lest spiritual pride do puff up our hearts with such seraphick joys , as use to rise from such extasies in devotion ; ( so as to think ) if angels in the presence of god , do rejoyce at the conversion of a sinner , what joy may that sinner have , above those angels ? who is so much more concerned then they are , when he finds himself snatched up from the brink of hell , and become as an angel in heaven , before he arrives there ; which is a kind of epicurism in devotion , and may be too much indulged , if not acknowledged from whence it comes , with gratitude for so great a benefit received . xxxviii . christ gave us a sure rule to know , and to shew our love to god , which is ( to obey his commandments ) and not to treat him like our fellow creatures , with passionate words , sighs , or tears , or joys , but by the sincerity of our thoughts , and actions , to shew our obedience better th●n by vehement extasies in devotion ; though such exterior declarations from the heart , do advance our zeal , they may deceive us with flattering hopes of our being better then really we are ; for 't is not our frequent prayers , nor hearing the word preached with d●light , nor receiving the holy sacrament with an elevated faith , that ●ully expresses , or denotes such love to god , as he expects from us , but it is our 〈◊〉 endeavours in all selfdenials , towards an uniform ob●dience to all his known commandments , an evangelical sincerity in the duty required , that manifests our love to god , and is most acceptable to him ; for though our performances do prove short of our duties , god sees our integrity , and esteems us for that ; our sincerity towards obedience , is very acceptable with god. xxxix . god sees our frailties , and knows that no mans fancy can reach the felicity of divine love , but his , who is endued with it from him ; nor can that man by words express those joys that his transported soul finds , in such welcoms as god affords in his divine endearments to his true lover , by such celestial raptures , as do make him forget that he dwells on earth , while that bright flame of his devotion lasts ; and on his return from heaven , while the thoughts of that blessed address remains , it grieves him to find that he is still on earth , so that his body cannot mount upwards with his soul , to the throne of glory , and fix there together . xl. how weak is our faith , in the matter of death ; and how strong the frailty of our nature , that makes us fear to go , where we desire to be ? so to create terrors in the passage , when there is really none , or if any , they are such as cannot be avoided : how vain then is it to raise : melancholly-clouds to eclipse the glory , and dull the joy we are entring into , the moment that we die ? xli . great converted sinners ought frequently to consider the wonderful goodness of god , for his double mercies , who does not only forgive all past transgressions , on our reconciliation ; but on our future obedience , our faith , love , and gratitude , he rewards such great sinners with grace to obtain eternal bliss ; easie conditions to be admitted by god's immense goodness unto this purchase of mercy , and reward on christs account . which grace we must improve by rising still higher and higher in god's favour for the future ; and then we shall have a double joy in all such fruitions , and diversions , as we may own in god's sight here , and at the day of judgment , and may now thank him for ; with hearts full of purity , and such bright shining innocence , as god delights in . xlii . god's spirit is never absent from those that seek him sincerely , and whoever observes it , will find it so . god loves a souls whiteness , that flies all approaches towards sin , with detestation . when god delivers a penitent sinner from the slavery of satan , to rejoyce in the freedom of his service , it is to shew him a glimpse of heaven , to invite him thither . xliii . as a good conscience is a continual fea●t , and a great blessing , so 't is a dangerous th●●g to ●e over-much delighted 〈…〉 duties , ( though peace be in 〈…〉 should forget from when●●●ll 〈◊〉 p●●●ormances do come ; and so 〈◊〉 attribute holiness to our se●●es ▪ ●●ich is god's peculiar gift . there ought also great care to be ha● , that 〈◊〉 be not mistaken , to think we do enjoy tru● peace of conscience , when we have it not ; and that we do not flatter and abuse our own hearts , with some things of fancy , like more holiness then we have ; and so believe our vows , and desires to piety , are effectual performed , before our actions do justifie those good resolutions , and self-denials , to avoid such snares , as lie concealed under innocent diversions ; lest we fall , when we think our selves most safe : so that a pious man is to be as careful how to manage his piety , as a sinner is to obtain it . xliv . when we are assaul●ed by any temptations to sin , we may recollect our thoughts thus , shall i , for this moment of sensuality , part with my interest in god ? shall i quit my sonship , now i am reconciled ; and my title to an eternal crown of glory in heaven , to satisfie my vitious fancy , and a few momentary appetites on earth ? and now cast off the felicity , and security i have by peace of conscience , while i love , fear , and serve god , and by my trusting faith in christ , do stand fast fixed above the reach of malice , and all the storms this world can raise ? shall i depart from this regenerate state so full of blessedness . to become a trembling coward , frightned at every shadow of every evil that approaches me ; and so become justly terrified with the horrour of a despairing soul , when death approaches , which may be this minute , to step into that eternal woe , denounced against the sin i am tempted to commit ? such reflections , with such sincere prayers as such mediations will suggest , are surely good guards to defend and free us from the danger of yielding to any temptations to sin . xlv . a true penitent sinner , whose heart is touched ( by grace from heaven ) with remorse for his wicked life , and a sence of god's many mercies to him ; ( he repents ) and recollects , to the best of his memory , all the actual , and mental transgressions of his whole life ; and offers them up to god in confession , with an humble sincere contrition ; and makes new vows for an universal cleansing from all iniqui●ies , with a total resignation of himself , soul , and body , in a full obedience unto all the gospel laws for the future . thus , this penitent sets himself with holy vigour , and his utmost endeavours , to walk after his saviours steps , submitting his will , to god's will in all things ; whose favour he now seeks with so great hungering and thirsting affection , that god in mercy has cancelled all the records of his long neglects , and insolent repeated sins ; so as to remember them no more : and also by his divine power does raise this penitent to a spiritual resurrection from sin , to grace , and so fills his contented , converted heart with frequent comforts , and such assurance of his adoption , as to encourage him to perform this new covenant unto the end of his life . by whi●h infinite mercy , and grace , this penitent does become so regenerate , as to perceive the spirit of god at work within him , raising his soul to such a sacred love of his great maker , as to think all time mispent , that is not imployed in gratitude to god , for his diliverance from hell , and his promotion towards heaven ; of which glory , he has now some prospect , and from hence , he grows higher in gods favour , until his holy ambitions do increase , desiring to be always in his creators ●ight , and aiming at a favourites sons place in the court of heaven ; thus by degrees his soul becomes so elevated , and transported with these celestial honours , that he contemns the empires of this world , with all the glistering objects here below , as unworthy to divert his thoughts on such perishing trifles as he did admire , before his heart was fixed above on his eternal bliss ; which now fills his soul with such continual joyful extasies in devotion , that he is sometimes frighted at the joy he feels , lest he may embrace presumptuous enthusiasms , by such high consolations as his soul delights in , when his meditations , and addresses do ascend in such bright flaming zeal unto the throne of mercy ; but when he considers that god , ( who sees his sincerity through his heart ) will not reject such sin●ere sacrifices ; he then hopes that these joys do arise from the emanation of the holy ghost , to let him see how god receives , and welcoms a whole heart offer'd up to him ; with such divine lights as earthly souls can neither see , nor comprehend ; and by this tast of bliss , and by this beam of glory here , he judges how much greater he shall have in heaven ! and thus , upon a full search of his whole heart throughout , this penitent now finds with great felicity , that god is pleased to dwell in his heart , where satan did so long triumph : until these new transports for his celestial bliss have quite extinguished those dim shadows of delight that formerly misled him to neglect his god , without a serious thought of heaven , or hell ; or the least concern for his eternity ; until his soul was thus raised above the reach of his iniquities , by his conversing day and night in heaven . and thus the soul of this new convert , is caressed with bright seraphick joys , by grace so fixed , and so enlightned from above , that his inward dependance on god , is his continual consolation , and support ; full of such high comforts , as he must think do proceed from the holy ghost , to furnish this his new temple with sufficient grace , where he now intends to dwell . and by all these blessed guiding lights , this penitent is invited to live such a righteous life , as will give him an humble assurance to trust , and rejoyce in his reconciliation , with a settled faith that he shall see the face of god , in the face of death , the moment that he dies ; his soul shall be with christ , where his departed saints abide , until the resurrection . xlvi . we need no better argument for god's love to us , then our love of him ; which is the highest work of his grace planted in our hearts , by which only we are enlightned to know how to love , and serve god as we ought ; that we may be capable to enter into his eternal glory , prepared for his lovers . xlvii . [ a prayer . ] lord jesus , i beseech thee forgive my transgressions , and now send down thy holy spirit to cleanse my heart from all impuri●ies , and then dwell there , to guide my meditations , and prayers aright , with such servent zeal , as will encrease my faith , my love , and trust in thee my god ; that i may know no joy on earth , like my approaches to thy throne ; and from thence impower me so to practise these great lessons i have writ , as to live with holy courage , ever ready to die , and fit to appear at thy tribunal , on the great day of judgment , with such reconciled sinners as by thy infinite mercy are become the sons of god. lord , i beseech thee let my heart be now so filled with divine transporting thoughts of thee , and thy salvation , as to leave no place for satan there ; that my enlightned soul may be ever on the wing , hasting towards that eternal bliss , which thou h●st purchased for me at so high a rate ! and though my zeal ( supported by thy grace ) do now encrease , let me never think my self near enough to heaven , till i am there . for now i find that no repulses will make satan quit the field , nor my rebellious sences to obey , that i may gain a perfect victory , beyond the reach of a surprize ; nor can i alone maintain this christian warfare , without thy strong supplies from heaven ; for which i daily pray , and by which i shall at last subdue the world , and my own heart , with all the powers of hell , and death together : then from the grave , in triumph rise with thee , my god , and thy departed saints , to my eternal rest , in thy celestial glory . xlviii . the uncertain , certain time of death , was by divine providence concealed from mankind , to make us live ever ready for that great concern , which sets a period to our mortality , the same moment on which our immortality depends for eternal joy , or misery ; yet this known truth , by all believed , is by our perverse nature so much neglected , as if not believed , or as if by our wisdom and care , we could foresee , or prevent the moment of our dissolution , contrary to god's decree : by which blind contradiction , few men do prepare for their pass to heaven , until too late ; and so become wilfully surprized by an enemy we might subdue , if ready armed , and well prepar'd for the encounter ; for 't is we that make death terrible , who is sent in kindness to conduct unto everlasting bliss , unless we by our impiety , do compell him to lead us the wrong way , into eternal flames . a near dead-despairing sinner , reviving from the jaws of the grave , can best describe its terrors , and best judge of the felicity to become fit to die , when next summoned to step into his eternity . xlix . though we cannot guess at the glorious essence of god , nor fancy what heaven is ; nor can tell whether the joy , or glory there be greatest , nor do know any thing whereby we may express either of them ; yet by our faith in all gospel-truths , god does so enlighten , and encourage those souls that are wholly devoted to love , and serve him , and that approach his presence with such humble zeal , and sincere awe , as is due to his almightiness ! that he sometimes descends into the hearts of such men , and spiritually dwells there , as in his own temple ; and sometimes raises the souls of men , with such high transports of sacred love to him , that they are filled with holy air , or something nameless , so divine for joy and glory , while that seraphick flame doth last ; it looks like raptures , and holy extasies , sent from heaven to invite men thither , by shewing them so vast a difference of delight , between heaven , and earthly fruitions ; so to encourage us to expell all carnal vapours , when ever they ari●e to interpose , that nothing may eclipse that divine light from shining on us , by which god gives us grace to endeavour with all our power to raise up our hearts to him , as often and as high as our clogged souls can mount with such a weight of flesh and bloud about them . but when the holy ghost lends wings to a divine lovers heart in his devotions , nothing can hinder his souls ascent to heaven ! and by faith to raise his ●ancy to such a joyful conversation with god , as will enrich his mind with chearful thoughts the whole day after . l. if the felicity of piety were as generally known , as it is despised , there would be more saints , then reprobates on earth : but , as it is satans chief work to amuse , and abuse our frail natures , with present fruitions of fallacious delights that last not : so it must be our business to get better guides , that we may find our way to heaven , in spight of his diversions ; which the pious man finds in a constant conversation wi●h god the father , the son , and the holy ghost , in his sincere meditations and prayers ; when they are all at work within him , raising his soul to such a divine felicity , that he has no room for such contemptible delights as carnal fancies can suggest to d●vert him : for his pious life keeps him as much above all the fading gaieties of this world , as the reprobate is enslaved to them . and if it were possible to make a voluptuous epicure see , and relish those continual joys , which true peace of conscience affords to a regenerate man , it might wean him from his mistaken momentary happiness ; while the pious mans felicity , is founded on a sure rock that reaches up to heaven , and shews him such a delightful prospect of his eternal interest there , as gives him a holy courage to out-face death , when he chearful●y submits unto his summons to the grave , as the only gate to heaven . li. the great felicity of true piety , is only known to the regenerate man , become a divine lover , whose soul is ever busie in servent addresses to his beloved , from whom he receives such welcom , that his transported soul forgets this world , while that bright flame burns within him ; which fills his heart with such transcending joys , in conversation with his beloved , as can only be expressed , when two such divine rivals meet , with pleasure to repeat the great favours that both do daily receive from the glorious object of their love , and with such angelical affections to each other , as doth raise their felicities , by the holy emulation their united hearts have to joyn in a constant adoration of their beloved , whose universal kindness does afford so great pleasure , and consolation to all his true lovers , that their joys increase by the number of new rivals ; which makes them invite all they can get , into their society ; and together sing hallelujahs on earth , until they be added unto those choirs of angels , already in the glory of god. lii . we all know that we are every moment dying , and that death is but the last puff of breath ; and though nothing else be worth the thinking on , nothing is less thought on then death , which we can neither prevent , nor delay ; and should therefore be made as easie as we can , by a constant expectation of his approach , ( because surprizes are most terrible ) which the divine lover is ever armed for , and best knows how to baffle that great conqueror , by chearful embraces as a welcom friend , who comes to conduct him to his souls joy in heaven ; which holy valour , god always provides his lovers with , at their hour of death . liii . a divine lover has ever in mind the glorious idea of his beloved , and remembers that he is always in his sight , who doth observe all his looks , thoughts , words , and actions , how they do agree with his professed love ; that is , if the whole man be resigned up to study , and to do the will of his beloved , with a chearsul heart , as the supreme delight , and fullest happiness his soul can wish for here on earth . this divine lover does also take all the opportunities he can every day and night , by holy meditations and prayers to approach the throne of mercy with a sincere heart , so full of his beloved , as to leave no room for sin , or worldly vanities to abide there , either to divert , or clog his soul , when raised on the wings of servent devotion : and thus he spends his time , ever striving to please , and as careful not to offend his beloved , still jealous lest any undiscerned rival , should in some friendly disguise steal into his heart , and claim a place there ; so to deface that altar , and defame his daily sacrificed heart , entirely offer'd up to his beloved ; and every night lies down to rest with the same zeal , and inward dependance on his souls joy , with a full assurance , that if he awake in the other world , he shall be with his beloved there ; from whence such growing comforts do arise , as to confirm his adoption , and fix his faith to live so righteously , that he enjoys god in all his creatures here , with great satisfaction . yet with holy courage , is ever so ready to die , that in spight of his natural aversion from the g●ave , he resolves to rejoyce at his summons thither , where he stedfastly believes to meet his beloved ready to raise him to his eternal glory . for though the hill we climb to heaven , be full of thorns and briars , we may gather roses , and lillies in our ascent , to make it more easie ; if we do mind how our celestial joys increase , as we arrive towards the last step we make , to enter into that glory . liv. god mocks no man with a false light , that begs his guiding light sincerely , with such a dependance on him , as shews a faith capable to receive it , and to be led by it ; so as to embrace , and welcom such divine operations , and comforts , as the holy ghost conveys with that light so clearly into his soul , that he must see it comes from god ; and which will raise his heart by this light thus led , to find such a spiritual joyful trust , and confidence in his great maker ; that no storms can fright him , nor vain delights divert him from his constant cou●se towards heaven , nor shake his assurance of a blessed participation of god's glory at the resurrection . so that the greatest sinner that can obtain grace to repent , and forsake his sins , so as to be thus led to live ever after in god's favour , will not fail to be received into god's bosom the moment that he dies . lv. it is too true that thou art fallen into disgrace , and dost deserve it , ( thus : ) suppose thy heart to be a royal fort , entrusted to thy keeping and defence by the king of kings , ( for so it is ) and is besieged by satan , with an host of giant sins , disturbing thee with continual loud alarms , and frequent sharp assaults : yet by thy strong guards within , ( from heaven sent ) and thy constant vigilance , with holy valour thou bravely didst repulse this mighty enemy , and hast gain'd many victories ; for which , thy king did promise to reward thy virtues with a crown of glory . but by thy success grown proud , and securely confident of thy own conduct , and mistaken power , thou didst become so negligent of thy out-guards , and so remiss within , that the subtle enemy was encouraged to return with stratagems , and did by his insinuating spies , corrupt thy chief ossicers who let in a few pigmie sins , ( sly foes ) disguis'd like smiling friends , full of flattering allurements ; such , as in short time were by thee admitted , and enterta●n'd , and so far trusted , as to get an opportunity to surprize thy fort , and to lead thee in satans chains towards his eternal darkness . thus the glory of all thy first victories , are by thy prosumption and supine negligence , turned into reproach ; and thy reward into a just punishment , for being so baffled by a conquer'd enemy : until by thy submission , and repentance , thou be restored to favour , and deliver'd from this captivity , by a more powerful conqueror . lvi . as to love god and fear him , is certainly to please him ; so , to do neither , is as sure to offend him : and on this , which we so little regard , our present , and eternal happiness depends . so that we cannot be too watchful , that our own hearts do not deceive us , by thinking that god only reigns there , where his creatures have more interest then himself . but he is not to be mocked with outward shews , or formal ceremonies ; he discerns our neglects , when our hearts are alienated from him in the least degree , and sees through all our disguises , when with burning souls we adore his creatures joyntly with himself , if not before him ! who never will admit of such competitors , as those idols of our setting up are ; whom we worship , love , fear , and delight to converse with more hours every day , then we do afford him ; by which 't is evident , tha● god has not our whole hearts , and so does not reign there . lvii . that peace of conscience which is grounded on the felicity of piety , is such a continual feast , full of such growing joys , as only the regenerate man can feel , by the divine love he finds his own heart full of , with such returns of gratitude to god , as begets a kind of raptures , and extasies in devotion , such as do invite and encourage him to a delightful sincerity in all his addresses to his great maker ; with whom he converses day and night , where he ever finds access , and high returns of grace from god. lviii . a particular self-denial of some darling sin , may shew a good inclination to piety , but is not the perfection of that duty , which must be universal to all that god forbids ; and not only to forbear actual transgressions for a time , but for ever : else we fortifie in vain , by leaving such gaps open , as will invite the enemy to re-enter ; by which we also hold up a dangerous treaty , and commerce with foes that ever study to destroy those hearts that do admit them : for while satan has any part there in possession , or reversion , or but a hope to claim by , he will disturb the whole man ; so that all his pretensions must be totally abolished , by giving up our whole hearts to god ; and this for our good only , that our carnal warfare may be more easie here , by placing our only joy on him. and then our pilgrimage on earth will end in the fruition of never-fading happiness in heaven . lix . to die is terrible , when we are surprized by it ; but by frequent meditations of dying , custom will make it easie : for if we believe heaven to be better then earth , we must believe that we shall find better company there , then we converse with below , and 't is death that only can convey us unto them . and if by a righteous life , with a lively faith , we can be assured in our passage through the grave , that our souls shall tast some degrees of that eternal bliss , with the departed saints , the moment we expire ; can any thing on earth invite us to stay longer here ? but our frailty is such , that we generally make that the least business of our life , for which our life is given us ; and is really the only considerable object , sit for our continual thoughts , so to love and serve god here , that we may be capable of dwelling with him for ever in heaven , and in that hope go chearful to him , when he calls for us . lx. a regenerate man , in his highest divine course of life , may be assaulted , and diverted by such surprizing temptations , as he cannot at first sight so resist , and reject , but that satan may pursue , until he drives a regenerate soul from all its out-works , into its cittadel in heaven ; where god does never fail to give such powerful aids , as make the invading enemy retire and vanish . lxi . let a long habitual sinner that repents , manifest his conversion to himself , by frequent sincere retirements with god , and then set his whole heart to raise and fix his collected thoughts on things above ! which will create a delight in the lord , more then in all his creatures ; and by such custom , he will grow to grudge all time as lost , that diverts him from the pleasant conversation of this new gain'd acquaintance with his gracious god ; who also likes to have him wholly to himself , ( when he desires to be so : ) and when this convert doth obtain grace to arrive at this felicity of favour here , he cannot rest so , but will raise his ambitious zeal to such pure love , as to hunger and thirst a●ter the sight of god's face in glory . for if thus enlightned by the holy spirit , his faith will increase , and cherish such divine flames with joy and gratitude , as the surest marks of his reconciliation , and adoption ; and will encourage him to proceed with vigour in his advance towards heaven . lxii . do nothing in private in god's sight , that thou darest not do in the view of all the world , and own at the day of iudgment ; and keep this resolution ever in thy mind , and constantly pray for grace to do so , by which thou wilt avoid many sins . lxiii . there is nothing more deceitfully prejudicial to a new converted sinner , then to believe himself a favourite of gods , upon his first serious thoughts and inclination to piety , with some light flashes of spiritual joys in devotion ; ( which novelty ) an habitual sinner mistakes for a possession of heaven , at first sight , and in too much hast , thinks himself an adopted son : which time and perseverance can only make legitimate ; and must also be tryed by a nice and serious examination of our hearts , such as is seldom understood by new converts ; who may rejoyce to find they have discarded some presumptuous sins , and yet be far from a just pretence , and ti●le to a place in heaven . ( for instance , ) a man may resolve well , and pray with zealous sincerity , repent too with sighs and tears , and have a great proportion of faith , hope ▪ and charity , with humility also ; but if he want the true christian purity of heart , the rest will not prove a full acceptable . sacrifice to god , who only sets his seal on our whole hearts resigned unto him. so that if we keep a reserve but of one corner for unlawful diversions , to bestow on our fellow creatures , or on carnal sinful appetites , all the rest will not be accepted , for god will admit of no sharer , nor endure competitors . so then , we are to consider , if the value of such a small reserve , be worth the losing of the whole purchase we pretend to ; and next , what kind of salvation it would be , if god deal with us accordingly ! if he should accept of so much of our hearts , as we are pleased to spare him , and leave the remaining reserved part for satan . for though god designs a full perfect eternal happiness unto all that give their whole hearts to him , and affords his divine guiding light , with power to find the way to heaven , for all those who pray to be so guided with sinceri●y and faith ; yet the smoak of our parcel sacrifices from our divided hearts , will not ascend half way to heaven . lxiv . if we believe there is so great joy , and happiness in heaven ; why are we so lazie , and cold in our approaches thither ! why do we not prefer that glorious crown of immortality , before the perishing goods of this world ! for which , our hearts can have no rest until obtain'd ; which is a sad consideration , to think how we neglect our greatest concern , by delaying our reconciliation to god , as if time were at our dispose either to recall , or adjou●n , and do not consider how every moment that we carelesly mis-spend , carries us on to our last step in●o the grave , and our first step into eternity ; but if we did think frequently , and seriously of heaven as we ought , and that the grave is the way thither , we should not dread death as we do , nor fear to go , where we desire to be : but such holy valour , does only belong to righteous men , and not to habitual sinners . lxv . many men fear to die , because they are better acquainted with this world , then the next ; which they want faith for , or else are loth to part from their beloved sins , and fear god's anger for such crimes as they fear god's anger for , yet will run that risque , rather then forsake their sins , until they die . though all men know , that the best way to triumph o're the grave , is to live so well , as ever to have in mind the two eternities of bliss and torments ; to one of which death conveys us . so that it is no wonder if we tremble at the sight of death , when we prepare not for it , by considering , that every moment leads us on to what we so much dread , and yet so much neglect ! and also men should consider that the youngest , and most healthy do stand every minute on the brink of eternity to perswade them to be ready for their summons thither : so that unless we want faith in christ's merits , and doubt god's promises , that if we become so truly pious , as to love god so much above all his creatures , that we cannot fear to part with them , to go to him. so that nothing can more concern mankind , then frequent thoughts of our preparation to step into our eternity , when we all know there is no true rest , but that which is eternal . is it not then great folly , to know that we cannot live ever here , and must be gone for ever , and yet do still set our hearts on these moments , and prefer them before that for ever ! thus to fear petty troubles here , and not be at all concerned for endless torments ! and this for want of thinking seriously , that we carry immortal souls within us , and should have immortal aims , and immortal ends ; when we consider that our eternity begins with our birth , and we that moment do begin to die , and so are dying until we are dead , and gone for ever ; which words ( for ever ) ought to ring ever in our ears , to mind us to live ever ready for that for ever ; which will make us not to fear death , when we consider , that we have a merciful god , who when mans conversion begins , his displeasure makes a period : so that 't is want of piety and faith , that makes us fear to die . lxvi . if we believe all we have , that is good , does come from god ; we ought in all our enjoyments , to give him continual thanks , so to keep up our hearts to heaven , by a constant gra●●●ude , which is as acceptable as prayers ; and the pious use of his creatures , and daily blessings , we shall fi●d a double delight in all the good things we receive from god's hand , because we do enjoy him in them ; and shall avoid all such evils , as we dare not own to come from god : and if we consider that our l●ves here , are only to make our journey to heaven , we cannot have a better guide thither , then the holy ghost , who will never mislead them , who desire to be guided by him ; and from whom we shall get such a habit of holiness , as will bring us to such an intimate acquaintance with christ , as will in a short time wean us so much from the love of this world , as to be chearfully ready to die ; when we see that the end of our journey is , god's call to take possession of the crown of glory , prepared for us . lxvii . apious man , that lives ever ready to die , has a continual prospect of his glorious resurrection , and can have no greater happiness on earth , then his inward assurance of being one of god's elect , who , christ says , shall sit on his right hand in heaven , when the reprobate are cast down into everlasting flames . lxviii . it is said in scripture , that when iacob found god was so near him , he was afraid ; which may teach us , that no man ought to think himself fit for a familiar acquaintance with his great maker , such as to remove the reverential fear , that is due unto so high and supreme a majesty ; and yet we may believe , and find that his kingdom of grace is already come , and is amongst us now ; so that we may with humble hearts say as iacob did , surely the lord is in this place , and in our hearts too , when we are led by his holy spirit to study him ; and can fully consider , that though all our senses are naturally inclined to like , and covet varieties of all sorts , and that our busie fancies are as readily subservient to work the same way , and as eagerly do pursue the various desires of every appetite , though we every day find that all objects do by fruition soon decay , and cloy our highest desires that are not rooted in eternity . how fit is it then to consider this ? and how much better it will be to perswade our immortal souls to rob our perishing senses of their depending fancies , and imploy them on things above , as far as they can reach towards the glorious habitation of god ; where such objects are as immortal as our souls are , and where our variety of joys will increase by such fruitions as never fade , but will grow and multiply the more for gathering , so as to be ever filling our hearts with high delights , but yet never so full , but still to admit of more and more felicity as our desires rise , until we reach the fountain of eternal bliss , where our souls will be replenished with celestial joys , but never so to overflow as to be weary of them . and thus we may be as happy , as iacob was , if we can perswade our hearts to throw out satan , with all his disguised flattering troops , and entertain the holy ghost as chearfully as we have indulged our blind affections , that led us on towards our eternal ruine : and when we have thus discarded gods enemies as our own , we must approach his glorious majesty with fear and trembling , though we do adore , and worship him at the same time with comfort . lxix . if we did well consider of dying , and the joy our souls will have as they expire , when reconciled to god before that hour comes , it will be ample reeompence for our whole lives spent in his service , and 〈◊〉 worthy of our continual meditation , and devotion to prepare for so immense a mercy to penitent sinners ; such as will turn the terrours of the grave into a joyful assurance of a blessed resurrection to glory ; beyond which , no man can fancy a concern fitter for his thoughts to work on , and his utmost eudeavours to obtain of god ; who never rejects a sincere heart offer'd up to him in a daily sacrifice ; which the pious man never fails to do with delight ; and never misses of the consolation he seeks at his hour of death , and in his way to it . lxx . the true idea of holiness , is divine love ; which we may judge of , by entirely resigning our wills , to the will of god ; and the perfection of righteousness , is to live a divine life ; such as takes delight to abhor the crimes we have loved , and to press on in our devotions , until we obtain a full victory over all our carnal passions ; and by worthy receiving the holy sacrament , to fix and confirm our christianity , on the assurance we find by a lively faith , ( thus qualified ) to live ever ready for our call unto eternal bliss , which may be the next minute , and cannot be too often thought on by those who love god , and desire his love , on whose free mercy our eternity depends . lxxi . we may flatter our selves with a mistaken belief of holiness , which we have not , and we may abuse the world , with a disguised shew of holiness , which we know we have not ; but when death comes , such vizards vanish , and our hearts will be display'd in their true colours , to our selves and others . so that the best marks for regenerate men to know themselves by , is strictly to observe , if they love god with their whole hearts , with an universal delight therein ; that is , with thankful hearts to praise his holy name , to fear , obey , worship , and trust in him with such a lively faith , and clear affection , as to be ever ready to forsake all we have in this world , and chearfully to breath our souls into god's bosom , when he calls for them : and whoever shall obtain this treasure of grace to find these marks in himself , will have such a proportion of that joy , and that glory , as will encourage him to persevere in righteousness , until he arrives at god's eternal rest ; where such blessed souls desire to be , who do know no diversions so delightful here on earth , as a daily preparation for heaven . lxxii . to think , and try , are two small words of great consequence ; because that man who will not think , or dares not think what he has done , or what he is doing , or what he intends to do , is in a sad condition ; for he can neither confess his sins , nor repent , nor forsake , nor ever hope for a pardon for them , while he neither thinks , nor trys to learn to think of his eternity . he is past cure , without a miracle of mercy for his conversion ; which is seldom afforded to such stubborn hearts as will not think , nor ever try to think seriously of their salvation , before it be too late . lxxiii . no christian in his senses , will own to love god's creatures , better then we love him ; yet we do it , and see it not ; that is , not observe how often , and how long we lay god aside , to enjoy them ; for nothing can take us from god , but what we love better . and though there is no felicity to be compared to piety , nor any diversions so delightful as devotion , when we love god , and serve him with sincerity ; yet we mind it not enough , that mind it most ; too much , no man can . lxxiv . we are naturally apt to cozen our selves , with thinking we believe what we do not believe , and for want of due consideration of all our ways , we run on in such undiscernible errors , as must offend god , while we think we serve him best ; and this , by indulging many kinds of innocent diversions , until they become crimes . though we know that vain and idle thoughts , do often grow to foul suggestions , which pious men should therefore not admit of . lxxv . we are often misled , by thinking too much of what may be , and too little of what must be ; in providing too much for our uncertain hope of living from year to year , with too little regard ●o our assured death that must come ; as if our moments here , were of more value then our eternity in heaven ; though we do know that nothing in this world is worthy to entertain our immortal souls with true delight , but by making ready to go unto god with chearful hearts ; of which , few men do think enough , and none can think too much , because it is the greatest felicity that our piety can reach , and a sure mark that the holy ghost is working in us ; which no habitual sinner is capable of . lxxvi . no man can want a subject for meditation , nor have a more useful entertainment , than frequently , and seriously to consider , and examine his own life , by recollecting what mercies , what blessings , and deliverances he has had from god ; and to enquire of his own heart , how little obedience , gratitude , and love he has return'd ; what vows made in sickness , dangers , and in times of trouble , but never kept . and above all , to consider how often god has knocked at our hearts for entrance , and been denied , or delayed , to admit of some more pleasing guest ; or whenever permitted to enter , how coldly received , and slightly treated , until thrust out again , to make room for some darling sin , that must be welcomed . this , if fully considered , may bring us to a sense of our offences , and shame to think how unfit we are for our death-beds , and eternity to come , with the amazing terrors , to think how we can call on our so much offended god for mercy , which he could never prevail with us to accept of ; and what hope then , can such insolent contemners of god , have in their last day ? but on the contrary , this meditation will bring comfort to a regene●ate man , who has entertain'd christ in a chearful heart , with sincere integrity , to such a joyful trust in god's love , by his fixed faith , that no carnal affections can remove his transports for heaven ; the expectation whereof is delightful to him , above the terrors of death to lessen . lxxvii . the sum of all the great lessons we can learn , is to shew , that a faithful penitent sinner , who is become so regenerate as to forsake all his iniquities , and can perform an universal obedience to all god's laws , with such evangelical sincerity as to make a total resignation of himself , with all his interests , into god's hands , must be led by the spirit of god ; which will keep up his heart to heaven , in a constant concern for god's favour , where satan dares not appear to tempt , when he sees us so united unto christ ; and this will bring a penitent to endure his pilgrimage through all the storms of this world , and defend him from the glittering vanities also , so as to know no fear , nor joy , to interrupt his expectation of heaven , and the happy hour to breath out his soul into the bosom of god ; which holy ambition , will entertain his heart here , with more present happiness ▪ than all the worlds wealth can afford to a wilful habitual sinner . lxxviii . [ a prayer . ] lord , i beseech thee , let thy holy spirit direct my prayers in my approaches to thy throne of mercy , and there pray within me , that so guided , i may find grace from heaven , to support me in my passage out of this world , unto thy habitation of eternal bliss . and now wean me from longer wandering in the vain labyrinths , and glories here , by having ever in mind , that all the greatness , and various pleasures i have seen , and shared in , are vanished like a dream ; and thereby find , that nothing is so delightful to a regenerate reconciled sinner , as a retired habitation , free from the noise of worldly affairs , where by thy grace , peace of conscience may encourage me to be ever ready at thy call , o god! with a joyful heart , to make my last step into the glorious eternity i hope for , by the merits , and mediation of jesus christ. lxxix . when the holy ghost dwells in our hearts , we shall find new principles of a divine nature , producing there an universal victory over all our carnal appetites , and an universal obedience to all god's laws , with trust in his providence , and such faith in christ's merits , and intercession , as will assure us of all god's promises , as if now actually in our possession ; from whence will arise continual comforts , with hearty gratitude for such love and mercy to penitent sinners . and by this first resurrection from sin to grace , be assured of our second to glory ; so that to be thus sanctified by the holy ghost , we are united unto christ , brought home to god the father , as his adopted children , and do begin to enter on our everlasting happiness even in this world , by our continual meditations , and prayers , so to raise this holy flame as high as here we can reach , without presumption ; so to fix in our hearts the joyful practice of such a divine life , and divine love to god , as will produce divine joys here , and for ever in heaven ; which no carnal fruitions can attain . and thus we are led by the spirit of god , and do become the adopted sons of god. lxxx . if the most voluptuous sinners could discern the felicity of an holy life , what constant elevated joys , the peace of a quiet conscience brings to those who can wean their minds from the fading pleasur●s , and drudgeries of this world , to fix their hearts on things above , sinners would make hast to become regenerate . for if we consider right of eternity , we must know that our immortal souls , when freed from the slavish appetites of flesh and bloud , can have no transports like those immortal joys they find , when settled in their centre , god's bosom , from whence they came ; so that our souls can relish no felicity like the hope of heaven , nor be much concerned for any thing less then eternal bliss ; which though of our selves we cannot reach , yet if we give our hearts to god , we cannot miss it : but if in contempt of god , we live and die in endless sinning , we may justly fear that our eternity will be in scorching flames . we ought also to consider , though god has promised pardon unto penitent sinners , he has not promised one hour of life to repent in ; since therefore we can neither prevent death , nor foresee it , let us always expect it as at hand ; and prepare for our eternal glory in the presence of god , while we have time to do it . lxxxi . most men do say , and do believe they love god , and no doubt many good men do , more or less ; but all mankind ought to enquire into their own hearts , if they find not more joy in their idle diversions , then in god's company ; if they be not quickly weary of conversing with god , in meditation and prayers , hasting to return unto their diversions , which they love better then him ; and then consider the consequence of such contempts , and how much our selves do scorn a divided heart , where we love ; much more then , doth god despise those who prefer his creatures before himself . lxxxii . god knows our frailties , and doth allow us diversions , but they must be such as we may own in his sight , and see him in them , with grateful hearts for such refreshments , as humane nature does require , and such as we may glorifie his name in their fr●itions : and be sure not to flatter our selves into evil temptations , by our fair-fac'd diversions too much indulged , lest they sting us to death with smiles . lxxxiii . there is another kind of happy , and blessed diversions , free from sinful vanities , and fading glories of the world , which david so much delighted in , by his retirements to converse with god , as his souls chiefest joy ; and whoever seeks god with the like zeal , no doubt will find him , as david did , and be as fully happy as he was in god's esteem ; which is an ambition that does become good christians , as the best diversions we can have to raise our hearts to heaven . lxxxiv . men ought with great care to watch their diversions , for we are often betrayed into a neglect of god , even by innocent diversions , which by custom do insensibly engage our hearts to consent unto evil actions , when we design nothing that is ill . so that if we serve god as we ought , we shall delight to converse with him in our retirements , and account our holy meditations of heaven , to be our most pleasant diversions ; so to refresh our spirits , when tired with worldly affairs ; and we shall find that such celestial diversions , will be blessed with divine joys , that cannot be shaken by carnal appetites , nor by glistering vanities , when once fixed and ratified by god's reception of us into his list of adopted sons ; and then be so guided by his holy spirit , as to grow higher and higher in his favour , till we participate of his glory ; which inward assurance will be a more pleasant subject for our diversion , then all the wit , the wealth , the honours , and beauties of this world can entertain our hearts with . and when god dwells thus in the souls of men , it is the most ravishing diversion we can have , to see our selves live ready to enter into his eternal joy , at a minutes warning . lxxxv . when we approach god with sincere hearts , there can be no diversion more delightful then our souls union with him ; who knows all our wants , all our oppressions , and sees all our concerns whatever ; and is as ready to redress our grievances , and to bless our honest endeavours , as we can be to desire it ; which our pious diversions , above all other diversions the most delightful ; so that the best of idle diversions , ( though innocent ) is like warming frozen vipers in our breasts , until we give them strength to bite us to death . and if we do observe it , we shall find , that there is no real essential pleasure in any diversions , but in true devotion ; which the regenerate man finds to be true . lxxxvi . we have two very remarkable notions , fit for frequent consideration , to judge how our hearts stand towards god , and how we may discern his love to us : the first is , to observe if we have more joy in our retired devotions , then in the fruition , and conversation of his creatures ; in which we cannot be mistaken , if we diligently observe how his holy spirit works in us at those times . from whence arises the second consideration , to observe how our souls are elevated by his divine comforts descending on us in such devotions ; which is the best assurancc we can have , that we do love god above all his creatures , and doth also shew that he sees it , likes it , and rewards us for it , by his returns of grace , in giving a delightful perseverance in such sincerity to him ; which is the highest experiment that our frail natures can make , when we love god so well , as to c●nverse with him in our humble addresses , before all carnal selicities , and can rejoyce to go to him , when he calls for us . lxxxvii . after all that has , or can be said , the only way which god himself , hath in his holy gospel fixed on , for the exaltation of his glory , in the forgiveness of sins , is , that all sinners should come to him merely upon the account of grace in the bloud of christ ; and not to rest on , nor support our selves with general hopes of mercy , mixed with our endeavours , and obedience ; but to come up to the gospel rule by a fixed faith in christ , and make that way our all ▪ by giving glory to god therein as he hath appointed , lest we perish eternally ▪ for no man shall receive pardon and forgiveness of sins , but those who come unto god by the bloud of christ. and the sin against the holy ghost is only excepted from such forgiveness . lxxxviii . all the arguments we can hear , or read , or fancy to our selves , by conversing with god in holy meditations of heaven , and eternal bliss in his presence there , will not extinguish the natural affection between our souls and bodies , so far as to desire , or to be willing to have a separation by death ; without a miraculous addition of faith , and grace , to work beyond the reach of our nature : though we do believe that the time between our death , and our resurrection , is but a moment to eternity ; and though that moment should last an hundred thousand years , it will be as undiscernible for its duration , as while we sleep one minute . so that we must be satisfied in this mystery , without farther enquiry ; and pray to be contented in that point , to be as happy when we die , as god's departed saints are , until they and we arise together . and this is great comfort , to know that we shall be with them in death , if we do sincerely endeavour to live and die in god's favour , as they did : and so make ready to go , where we all pretend to desire to be , when we can stay no longer here . lxxxix . we must not entertain spiritual pride , nor welcom flattering enthusiasms in our devotions , nor attribute such holiness to our selves as is the immediate gift of god : but we may , nay we must joy , and rejoyce to find the holy ghost at work within our hearts , to perform our self-denials for us ; and to raise our souls to such a selicity here , in our love to god , and delight in his worship , as will give us a tast of our eternal bliss , when we shall see , and enjoy him as the angels in heaven do . xc . it is no wonder to see men very devout in a time of danger , sickness , or any other afflictions ; but when the evils are removed , does our gratitude for deliverance justifie our love to god by future obedience ? do we in health and prosperity , approach god with the same vigour in our prayers , as in our sickness ? for souls led by the spir●t of god , are alike devout in all changes ; and we being made whole , ought to thank god , and to sin no more , lest a wors● thing come unto us . xci . ovr greatest affair in this world , is to make ready to go out of it for ever ; because every moment may be our last here , and then how dismal an eternity are we hasting to ! if not reconciled unto god before we die : this is enough to perswade us to set our hearts on the love and service of god , who will never let their devout endeavours be lost , that seek how to please him , when with sincere affections , they prepare to come unto him. xcii . whoever finds that the power of divine love , with the expectation of heaven at this distance , doth create such joy in his regenerate heart , as doth bring him to delight in a divine life also , by his frequent conversation with god in humble sincere approaches ; he will soon grow to such a habit of holiness , as will raise his faith to foresee some beams of that coelestial light , which his soul shall shine in at the resurrection , as a reward of his inward dependance on god here : and if thus reconciled and led by the holy ghost , he shall also find this is a good antidote to prevent relapses into sin ; and thus armed with divine joy , he will be safe from carnal temptations , and will have his soul full of such heavenly comforts , as will sweeten all afflictions , and at last beget such holy courage , as will destroy the sting of death , by living ever ready to die ; for he that can love god above his creatures , will gladly part with them to go to him. xciii . let no man boast of his own righteousness , for no man has any , but what is given him from god ; yet let every man rejoyce , and be thankful for such grace as doth sanctifie , and enable his dust and ashes to become regenerate , and learn so to welcom the spirit of god in a chearful heart , that he may make it paradise where he is pleas'd to dwell : and then that man's natural corruptions will be refined , and his body consecrated into the temple of god ; and by this miracle of mercy , the most incarnate sinner may become an angel of light : but not by his own inherent righteousness , but by god's grace and mercy , with christ's righteousness imparted unto him. xciv . amongst all the great lessons we have learnt , holiness is most worthy of our study , to search our hearts if we can find there the gospel-marks of our election ; for when god invites us by his holy spirit to this sincere enquiry , he will direct us by his divine guiding light , to find , and to feel when we have found the treasure that we seek ; by the comforts that will still grow , until they fill our souls with such coelestial joy , that we cannot miss of , nor mistake what we search for , to assure our election ; for god will not be hid from such as he sees does seek him with their whole hearts , and that do hunger and thirst after holiness ; and when we do obtain grace to discern such marks of our spiritual filiation , we may in great humility rejoyce , and sing hallelujahs unto god with the angels in heaven , to shew the highest adoration our hearts can express , in gratitude for such mercy afforded unto men on earth . and by thus entertaining our selves within our selves , avoid temptations , and set our hearts above the power of all vain objects to divert us from the prime end , and felicity of our christian calling ; which is our resurrection from sin to grace , as the chief mark of god's favour to assure our reconciliation ; for grace accepted , and persevered in , is the infallible earnest of glory ; because christ has made the kingdom of grace here , all one with the kingdom of glory . which is much talked of by many that prepare not for it ; because most men in health do think themselves ready to die , and do not find they are not , until the bell tolls them to their graves ; hoping to jump from hell to heaven at once , but the ascent is high , steep , and very hard to climb . xcv . though the great art and mystery of self-denial , to subdue all carnal appetites , is the most difficult part of our christian calling ; yet the same holy spirit that invites us to it , will impower our hearty endeavours , by diligence and custom to gain so absolute a victory over our tyrant fancies , which before enslaved us , as will raise our souls by constant self-denials , to much greater spiritual delights even here on earth , which the regenerate man can only judge of . xcvi . [ a prayer . ] o lord prepare my heart to pray , and bless me with contrition , and repentance proportionable to my sins , that my love , and my obedience , may now be as great as my crimes , and my neglects have been ; who never thought on thee in all my ways , nor of my souls eternity till now , being led by thy holy spirit to pray for grace to set my heart continually on thee , my god ; that i may know no joy on earth , like my humble addresses unto thee , in my retirements ; by which i can only judge of my new love , and gratitude , for thus turning of me from mine iniquities , and by this miracle of mercy and grace , hast snatch'd me up from hell , into this heavenly prospect of thine eternal habitation of glory . lord let these divine transports in my approaches unto thee , wean me from the world , that the remnant of my days may be spent in preparing of my soul for thy summons to heaven , that the terrors of the grave may not divert my frail nature from coming with joy unto thee , my god , when thou art pleased to call . and i beseech thee , make this holy flame burn still brighter and brighter , when i draw near to pray , that my heart may melt with joy for this my reconciliation , and comfortable hope of eternal happiness in heaven ; and that i may be so strong with divine valour , as to welcom death , that only can conduct me thither . xcvii . when god delivers a penitent sinner from the slavery of satan , to rejoyce in the freedom and felicity of his service , it is to shew him a glimpse of heaven , to invite him thither . how great a crime will it then be , for such a man to turn reprobate again , after such mercy shewn ! xcviii . nothing does ruine more souls , then not frequently examining our own hearts strictly , how they stand towards god ; and with what sincere delight we serve him , in our devotions ; for the bright flaming zeal of a sincere sigh , will pierce heaven , when luke-warm words uttered aloud , can find no entrance , nor is at all regarded by almighty god , who allows us to knock hard at heaven gates for entrance , when our groaning hearts express our desires ; for he loves to be pressed with violence for his favours , to shew that we value what we pray for . xcix . endeavour above all things , while thy soul is in communion with god , to keep thy affection up to him , and strive not so much for long eloquent language , as to be heart-wounded , in thy petitions , for when thy devotion flags , thy prayer is done . we ought always to pray , as if we were that moment to die , which will keep our hearts intent on the great work we are about ; and he that in praying , can adorn his sorrow for past sins , with penitential tears , before he parts from god , will wash them off , with tears of joy , for that sorrow . c. there is nothing in our view more destructful to the souls of men , then the false opinion , that christianity does impose slavish laws upon us ; as if piety only consisted in heavy burthens , to be poor miserable dejected cyphers in the world , made up for sorrows , and sufferings , with self-denial vows against all humane natural fruitions , and felicities ; for most men being bred up in these mistaken prejudices , cannot easily be perswaded , that the true christian gospel rules for a spiritual life , does exceed those carnal appetites we so much struggle for , and the regenerate man as much despises ; in comparison of his souls continual feasting on the expectation of heaven , whose firm belief of his eternal joy , as an adopted son of god , is a felicity above all the fading enjoyments this world can afford the most ambitious , luxurious person , who has all that his heart can wish that way . so that no man can have a more chearful soul , then he whose faith in christ , and trust in god , makes participate of all the lawful pleasures this world affords ; and when piously used , is a delight far above what the wicked can pretend to , when the terrors of an evil conscience must imbitter his fruitions . and this no man can so well judge of , as a converted sinner , become regenerate , who has tasted , and forsaken the most voluptuous pleasures this world has , for the present joys his soul finds by faith in his eternal bliss ; which shews that a good christian lives more pleasantly in this world , then a vitious man can do . ci. when christ has wrought his great miracle of conversion in the hearts of the most obdurate sinners , those near lost men , by his grace becoming truly regenerate ; such evangelical sincerity will grow in their hearts towards god , as to take more pleasure in his service , then all their past carnal fruitions did afford them : so that whoever is enriched with this grace , will find divine comforts in their retirements to be alone with god , such as will beget heavenly raptures , and preserve their hearts the whole day after from satanical assaults ; and by the custom of such early morning exercise , will in time beget an habitual delight to begin the day with god , and never forget those high ejaculations , until they meet the lord again , to renew and confirm their commerce for heaven . but it is no wonder , that men generally great sinners , are so hard to be converted , because they cannot set a true value on what they understand not ; but most wretched those , who have been thus enlightned , and for some moments rais'd to heaven ; yet are so frail by nature , and by custom prone to evil , as to forsake these seraphick joys , and return to fordid earthly fruitions , rather then continue in the assured everlasting joys of heaven ; by persevering in that righteousness , which they have tasted , and like not . cii . though david did commit some great faults , he was a man after god's own heart after that , and one of the best patterns in holy writ , fit for us to imitate ; for his love , and gratitude to god , who by custom grew to such a pious friendship with his great maker , that much of his life was spent with god alone in his retirements , with whom he consulted all his affairs , made all his complaints to , and humbly begged whatever his needs were , with such a familiar trust in god , as his only support , and only delight : so that if we now consider david's great affairs , as a king , full of troubles , ever in wars , though glorious by his atchievements , yet in frequent dangers , vexed by a stubborn people hard to govern , besides the disorders of his own family ; so that we may think he omitted no opportunity to be with god ; that hath left so many psalms full of such high divine raptures , extant , to manifest his great piety ; that it is a wonder he could get so much time for so many prayers , praises , and contemplations . by which we may learn , that in what calling so ever god has set us , and what troubles so ever he appoints for us , we may find time to converse with god by day , and night . so that if we repent , confess , and forsake our sins , with hearts as servent towards god , as david did , no doubt we shall be as well received , though neither kings , nor prophets . we may also call to mind , that david , as the least considerable person of his family , had the lowest imployment , to keep his fathers sheep ; yet his heart was then set high on god , or he might have been devoured by that lion , or that bear he slew , if god had not been with him . and we may also think , that he was better acquainted with god at his flock , then saul was on his throne ; else he had not escaped saul's surious malice , and so soon ascended that throne . by which we may see , that the greatest king , and meanest man , may learn of david , to love , serve , honour , worship , and trust in god , with such a delight , as will grow to a friendship with his creator , and raise his soul up unto heaven , whatsoever his imployment on earth is ; and those hours , and years of our life , which we trifle away , as a burthen to be rid of , not knowing how to spend idly enough , we may imploy as david did , and never be alone , when most alone . thus we may enjoy a happy , and blessed security on earth ; and have a true courage above all such accidents as make ill men tremble . and thus a pio●● man enjoys a present communion with god , and christ , by a lively faith , to such a degree , as doth assure his soul of eternal bliss in heaven ; and when satan finds us always in such company , he will have small hopes to get an audience for his addresses to destroy us . so that if we can live thus like david , we may hope to die in god's favour like him ; and as chearfully resign our souls into god's hands , who loves us more then we can love him ; and though we cannot reach david's highest perfections , as an inspired prophet , we may like him , give continual thanks to god for all we have , and sing praise , honour , and glory to his holy name , whose mercy endureth for ever . ciii . did men watch the deceitfulness of sin , and would heartily check the first appearance of evil thoughts , with the remembrance that our all-seeing god is ever present , to observe if we do fight , or do invite our long known enemies , to their accustomed conquest of us ; such precautions would make us either fear to offend , or joy to please our god , and would soon teach our careless hearts , how to subdue those tyrant appetites a far off , which so often do enslave us , when permitted to approach at a nearer distance ; who do hold such a natural intelligence within , that if we but admit a parley to treat with those subtle enemies , they will with fair pretences lead us on , until they undermine our souls , and blow us up , before we can discern the danger we are in ▪ and when once entred at such a breach , 't is then too late to grapple with a foe that is in possession of a fort without resistance gained . yet this sad truth by long experience taught , is seldom learnt , because we too much love those glistering fetters , and consent to put them on before they be imposed ; and then fear to be too soon freed from such a pleasant bondage , vainly thinking we can at our own pleasure shake such shackles off , and be at liberty , until surprized by some unlook'd-for doom , from whence is no redemption . civ . a frequent examination of our hearts , is of use to keep men close up to godliness , and some rules are very necessary to examine our hearts by , to know when we walk aright , as well to check remissness ▪ as to cherish those divine motions which do raise hearts up to heaven , and may keep them there , when so raised ; which is a great assurance for flesh and bloud when converts ; and will beget a joyful hope of being received into god's bosom , when become so regenerate as to find a sincere delight to dwell there ; which is a great degree of blessedness , and a good assurance that we shall be so for ever in the next world. what labour then , or what time spent can be too much , to obtain grace to become so universally cleansed from sin , and universally obedient to gods commands , as will produce a total resignation of our selves , and all our interests into gods hands , and keep our hearts close up to heaven , until we arrive there ? for when god is the prime object of our souls desire , we shall take all opportunities to retire from the world , to converse with god in humble addresses for our eternal h●bitation with him in glory . but if this duty of meditation be used as a servile drudgery , to avoid a rod held over us ; we are not right at heart , and far from being regenerate , far from loving god , if we take no delight in being with him ; for though humane nature cannot reach to angelical holiness , yet evangelical sincerity may be acquired by the divine assistance , if rightly sought ! and then , as many as are led by the spirit of god , are become the sons of god ; beyond which , no man can wish , nor think ; and when this state of bliss is obtained , with what diligence ought we to keep it up to the highest pitch of love and gratitude that our fancy , and our faith can reach ; for by such emanations from the holy ghost ▪ we may judge of gods love to us , and thereby guess what immense glory we shall have in heaven . and thus we may daily feast our souls with angels food , if we can conve●se with god aright : so that to be regenerate , multiplies our joys here , and assures our happiness in heaven ; and though no man can of himself attain to this state of grace , without the divine assistance ; it is never denied , if sincerely begged ; nor was ●ver given in vain to deceive any man , in the point of being regenerate . cv . we have no better way to express our love and gratitude to god , for all his mercies and blessings , then by our self-denyals : for , our obedience to his laws is duty , and no virtue to forbear a sin that we take no delight in ; but to crucifie a beloved darling lust , rather then offend god by it ; that is self-denyal : and unto whomsoever god gives grace to do so , he gives a joyful satisfaction to his soul for so great a victory , as lays a firm foundation to raise his thoughts to heaven on : and is a good argument to shew that he fears gods threats , and trusts in his promises , as the greatest testimony of an active faith so much required ; and when all this is done , our christian warfare is not done ; for when carnal sins do cease , and our appetites are overcome by grace , satan still pursues , in hope to frustrate the felicity of our conversion , by disturbing our piety with spiritual pride , or some enthusiasms , to reduce us into his power again . so that when we are best , we must watch and pray most , for supplies of grace to enable us to fight on , lest we end worse then we begun . the sum of all that can be taught , is to bring men to godliness and honesty ; which is the perfection of christianity . cvi. it is said in scripture , that without holiness , no man shall see the lord ; by which we may observe , that gods injunctions are designed for mans greatest happiness ; because holiness is certainly our only true felicity in this world ; and cannot be less in the next . for if by righteousness and faith , we may see a glimpse of gods glory here ; we shall see him in fulness of glory at the resurrection ; and enjoy him too on christs account . cvii . no man did ever seek god with a sincere heart , that missed to ●ind him ; god loves to be so sought , and to be so found , as we shall be sure we have found him by our delight in him : all which is the work of the holy ghost within us , to our great comfort here , always to enjoy god , if our delight be set on him ! above all earthly fruitions . and thus we may find god , and enjoy him as well in courts of princes , as in a wilderness , if we prefer nothing before the finding of him ; and so the greatest courtiers may live like saints on earth , and be saints in heaven when they die . cviii . 't is not amiss for a righteous man sometimes to fancy himself on h●s death-b●d , with his friends bewailing his depar●ure from them ; while he pities their mistake , who pities him , that is going to see the face of god , in the face of death ; and to meet christ , who with open arms comes to receive his soul into his eternal rest ; such meditatations will raise our hearts to endeavour to die so , and will bring us great consolation while we live so , in gods favour , that our faith fail not at the last gasp . cix . there is no felicity like piety , no peace , no security , no conversation , no diversions can come into competition with a divine life , and divine love to god ; so to fix our interest in this world , and the next ; for we shall fall as we live , and shall rise to everlasting judgment as we fall ; for though christ came into the world to call , and to enable the greatest of sinners to become capable of this felicity here , and salvation after ; we must repent and forsake our iniquities , or can have no part in him . cx . we cannot make too strict ▪ a covenant with our eyes and hearts to wa●ch the deceitfulness of sin ; and observe how every look , and every thought , is naturally apt insensibly to convert innocent intentions , into evil ; before we discern the subtle enemy undermining of our souls , with the fair appearances of harmless diversions , if too much indulged until they become destroying snares . cxi . god often treats his professed lovers , as we do one another , when we find that a professed friend has some concealed jewel that he prizes above his professions , though he offer up all the rest which we desire not , we reject his complement , and still desire to have that reserved beloved jewel which he values above our favours . and so god rejects all our complemental services , until our reserved darling lust be offered up to him , as the jewel we most prize , and the only sacrifice he will accept ; then in return , of our whole hearts , he will give himself to us for ever . cxii . let him that thinks he stands most fixed in heaven , take heed lest he fall ; and remember that david ▪ and solomon , ( both of them gods favorites ) could not stand longer then by his grace supported ; nor were our saviours beloved disciples , all free from stumbling , by which , and many more examples , we are taught not to presume on our own righteousness ; but to look on our frailties as inherent to us , lest dust and ashes should presume on our own performances , without continual addresses to god for such supplies as we do every moment need . and we may also think that god permits some good men to some relapses , to awaken , and quicken them to the frequent duty of his worship , so to own him , that no man may hope to serve him as he ought , without him . for satan is most busie and ambitious to reduce a convert out of christs flock , to become his slave again ; rather then to continue his celestial freedom ; such a victory he accounts his master-piece , so to subdue careless men , who too much trust unto their own integrity , and take no heed how they stand , lest they fall . cxiii . we cannot pray too often , because frequent sincere prayers do bring down blessings from heaven ; but when we mak● negligent addresses , they shew such a disrespect , that the glorious majesty we approach , turns from us , in contempt of such careless petitions . for when we are excited to divine worship by the holy ghost , god looks for such intention of spirit , with vigour in our devotion , that shews how much we value what we pray for ; he admits of our frequent zeal at all times , though he sees our unworthiness , and never fails to cherish an humble contrite spirit , when he rejects a presumptuous babbler . so that when we approach to pray , our first petition should be , for grace to prevent all diversions from satan , and our selves , who where his publick temptations fail , is ever busie to disturb our devotions with frivolous or foul suggestions . cxiv . how can we think that god doth believe the frequent professions we make , that we love him above all things , when we forsake him so often for trivial , and vain fruitions ? for though no man is free from such frailties , as we ought to watch , and pray for amendment of by grace from above ! for to be absolutely perfect , is impossible , because our nature will not admit of such angelical perfection ; yet no man ought to question his sincerity , because he cannot do , that which is impossible for men to do . cxv . we spend much of our time in laying foundations for happiness on earth ; when our happiness is , that we have none here , but what we can raise from our hopes to find in heaven ; which we are seldom inclined to think on , but when we find we are not so well provided for here , as we hope to be there . cxvi . all men know that every moment of our lives , every step we make , does advance us towards the grave ; but we do not seriously enough consider of this our greatest concern , while we march on with merry hearts towards our eternal habitation of rest , and happiness in heaven ; ( as we think ) but in our careless journey thither , do entertain our souls with such worthless vanities , or such known wickedness , for our diversions ; that we do often mistake the way , if not quite lose it , and so arrive at a dismal habitation of woe , before we see whither we are going . cxvii . we cannot love , or fear god too much , we cannot thank him , or trust in him too much , nor think of him too often , from whom we have all that we enjoy , and on whose free mercy our eternal doom depends ; and this moment may be that doom to every one of us . so then he is the most happy man in this world , that lives ever the most ready to die ; with a sincere desire to be with god ; which is a sure mark of his reconciliation , and adoption ; to love god thus , and to be thus beloved of him , will bring us to delight in god above all his creatures , which is the highest felicity our p●ety can aim at . cxviii . [ a prayer . ] lord enrich all hearts with divine love , that desire it , and inflame their souls with such desires towards thee , as to live righteously , and to value such enlightning comforts as flow from those transports thou doest afford unto reconciled sinners , become regenerate ; so to encourage them to inform , and reclaim such as go astray , by seeing the vast delights that do attend thine adopted sons , in their way to heaven ; and by that bright light from above , to judge of thy celestial joys prepared for them there . cxix . not to think at all , is impossible , and to think too much of what we ought not to think of , is too natural to us ; but to think of the everlasting torments in hell , comparatively with our pe●ty short pains here , will fright us into some care not to offend god so , as to send us thither : pu● to think of the ioys of heaven as we ought , and by our faith in christ to bring us thither ; with our love to god , our christian charity , our purity of heart , and our humility to god and man ; which is the divine lovers part , who is ever thinking on his eternal bliss , and how to please god most , so to prepare for heaven , which he sees every moment is at hand ; and the joyful expectation of that happy hour , is his souls continual consolation ; as those will find , who do sincerely labour for it . cxx . it is one of the devils chief arts , to cheat men into a belief that it is a melancholly thing to be religious ; but a man truly regenerate , will need no other arguments to convince the contrary , then what he finds in his own heart of delight , when the holy ghost has taken possession there ; and when his retirements with god , will furnish him so fully with his loving kindness , and those enlightning gifts , those beatifying graces , and refreshing comforts , those divine manifestations of his presence , creating such a ioy , with such peace of conscience , that no carnal appetites , nor all the malice of men and devils , can remove him from his firm station of bliss , which he participa●es of in this prospect of heaven only . but no man can believe this , nor guess at the felicity of a pious life , until he do obtain grace to become regenerate . cxxi . whoever considers that his day of death , is his day of judgment , for his eternal being ; will find that his time yet to live , is little enough to ask god pardon for the time he has mispent ; whoever doth closely and seriously set to this great work of conversion , will find that his sighs and tears , will produce more joy in his latter-days , then re-acting his former crimes would be , when the two eternities are put into the scales . cxxii . let us not please our selves with presumptuous thoughts , that we are the temples of the holy ghost , till we have examined our hearts strictly , to find if we are free from all habitual sins , in thought , word , and deed ; for god will not dwell in a polluted temple : we must next examine what proportion of divine ioy , the holy spirit ●ills our new hearts with , to confirm , and sanctify our souls , in the love , and service of god , thus dwelling in us ; and then observe , what a new kind of entertainment it is , to delight in god , with the peace of a quiet conscience ; which by frequent meditations , will hold us up above the reach of any storms , that satan can raise , or the malice of men can contrive against us ; and then we are to fix all this happiness , by worthy receiving of the holy sacrament , so as christ may be born within us , and be so vnited unto us , as to confirm our spiritual filiation : thus qualified , we may look on our selves as temples of the holy ghost ; in all humility rejoycing to be so blessed , when we are so . cxxiii . we ought to enter cavea●s in ●ur hearts , against the approaches of such sorts of temptations as we fear most , and on all occasions , to search the register of our vows made to god ; to see if we do not stand pre-ingaged to him , to resist the temptation then assaulting us ; and if so , how unworthy shall we be so to break our word with god , upon record ; and how dangerous to provoke his anger by such a contempt ; thus we may destroy many designs from satan , and our selves oftentimes the worse devil of the two . cxxiv . we are too often abused by flattering diversions , as if holy meditations were not more pleasant , and more durable , then vain delights ; which rob us of our real essential joys , for shadows of pleasures , that ever abuse us . cxxv . we ought often to consider of how little value all is , that we have on earth , which we must for ever depart from when we die ; and should therefore set our selves to secure a blessed eternity where we go ; and which god invites us to , on the easie terms of repenting our past sins ; and forsaking those crimes , which we have been so often cloyed with . cxxvi . let thy spiritual resurrection from sin , ( which is gods works within thee ) assure thy reconciliation , and confirm thy election , so as to fill thy heart with bright flames of a sincere evangelical devotion , that thou mayest live and serve god chearfully , until thy time comes to die ; and then with a holy valour pass through the grave with a lively faith to participate of his glory , at the resurrection ; for by a ready submission , thou wilt conquer that great tyrant death , by a foresight of those celestial joys , that raise thy soul to know thou shalt be with god , the moment that thou diest . cxxvii . we ought to pray continually for the holy ghost to dwell in us ; to inform and enable us to do our duty in all things , with the spirit of faith ; which will improve our zeal , and to contemn this worlds glories , and will fill our hearts with higher thoughts for a joyful expectation of a crown in heaven , prepared for those who value it . cxxviii . we should always have in mind when the spirit and the flesh contest within us ; that our will is the judge between those two solicitors , and that god leaves the option of our eternal bliss , or eternal woe to us ; that is , whether we will become spiritual disciples , or carnal sinners ; for no temptations can make us guilty , unless we consent to sin . cxxix . the greatest argument against despair , and for a pious life , is very short : that if we do repent , and forsake our sins ▪ with a sincere universal obedience for the future ; we shall be as certain to partake of gods promised mercies , as if we had never gone on in those former sins ; though great and frequently repeated , which is great comfort unto all such as hope to go to heaven . cxxx . the generality of mankind , do spend most part of their lives , on the delightful acquisition of wealth , honour , learning , or the like ; and are but unskilful merchants , that purchase rich jewe●s , with more hazards , and at higher rates , then their intrinsick value will afford them to be gainers by , when obtained . and for which , we pay most part of our precious time , that is the only treasure we have ; and of much more worth , then all we can purchase in this world , by the profuse expence of that time , on such glistering tri●les as must perish with us , if not before us ; when a tenth part of our mis-spent time , would procure eternal wealth , ho●our and ioy beyond expression for our immortal souls , if we would devoutly traffick for heaven ▪ but we are naturally inclined to set our hearts on present fruitions , more then a hundred times their value in reversion ; because heaven is , or may be far off , and we have time enough to think of that , when we have nothing else to do ; though this minute we may be called to our eternal doom ; and too late find the difference between a reprobate , and a regenerate life . cxxxi . a man truly regenerate , will not admit of the least contest from carnal appetites , his heart being so fixed on heavenly joys , that he detests all approaches to divert him , as below the pleasure he has in his conversation with god in private ; who he believes will assuredly bring him to heaven , if he prefer his service , before the fading bubbles of this world. cxxxii . of all the blessings that god bestows on men , there is none greater then the peace of conscience , which a pious man finds when he is dying with great comfort ; and which ought to invite all men to live divine lives , with assurance that god sees our sincerity , and gives sufficient grace accordingly , at the hour of death . cxxxiii . a great reprobate , ( by the grace of god ) become regenerate , can experimentally judge how much the felicity of piety doth exceed his former epicurisms : men in this world , without putting eternity into the scales , against moments ; and observes that the continual tranquility of a quiet conscience is much more pleasant , then all his past unlawful fruitions , attended with such terrors as a guilty soul is loaded with . cxxxiv . every pious man that has forsaken his sins , for fear to offend god , who he pretends to love also ; does begin well : and when god sees his sincerity to obey him in all things , he will not let him rest there , but adds faith and grace till his heart longs for a nearer communion with christ in heaven ; and by a daily custom of such elevated meditations , god will bring this pious man to despise this world , and to overcome the terrors of the grave , by his expec●ation of heaven , where his soul longs to be . cxxxv . we must not desire to die , to be rid of affliction here ; but if we can obtain grace for so divine a love to god , as to be glad to go to him , when he calls for us ; that will be enough , and such holy courage at the hour of death , will bring great joy to our expiring souls . cxxxvi . the souls of righteous men , are said to be with god the moment they expire ; but to what degree of bliss they are admitted before the resurrection , is not revealed unto men ; but it is enough for us to believe that god takes care of those souls that served , and trusted in him , as well as for his departed saints ; we need to desire no more then to be with them . cxxxvii . the design of reading the scriptures , preaching , praying , and fasting , is to bring us to lead such pious lives , as may shew our faith and love to god ; and so to divert our hearts from worldly vanities , by constant meditations on the ioys of heaven , to invite us thither : and also encourage our timerous souls with grace from above , to contemn the grave , where they shall not rest one moment . which if well considered , our holy resolutions would scorn to fear , and shrink back from the last step we must make , to take possession of the crown we seem to labour for , which will shew that we have but cold desires to be with god. cxxxviii . no regenerate man can be mistaken in gods service , who sets his h●art sincerely to that work● for god who sees our hear●s throughout , will not lose such a votarr● but will sanctify his zeal , and make h●m see that an humble contri●e heart , is the sac●ifice he likes ; and will shew by his 〈◊〉 of comfort , and consolation to such a man , that his soul will be transported with raptures of joy , in his divine contemplations ; when he finds such inward assurance of god● favor , that he cannot doubt of his reconciliation , when thus enriched with grace , and thus led by the holy ghost , his devout heart will rise higher , with bright flames of love , aspiring to get into christs bosom . cxxxix . we should in our meditations , often reflect on the unquiet , and uncertain wealth and honours of this world , and how unworthy such fleeting fruitions are , to be preferred before eternal felicities ; that so we may not set our hearts , and spend our time on such vain acquisitions , when immortal happiness will be had on easier , and more certain terms , and we surely become the sons of god. cxl . the greatest business of our lives is to learn to die with holy courage , and not to start from the grave , nor repine at such means and methods , as our kind god appoints , to make us willing to come to him , and by such gentle corrections , to withdraw us from the world , that our hearts may be always working up towards his throne of mercy ; where christ has purchased places for converted sinners , amongst the angels , and has appointed his holy spirit to invite , and conduct us thither , by his inward comforts which grow from the gospel-promises , ( and is the christian faith ) that repented sins forsaken , shall not be charged on us in this world , nor the next , which is the foundation of divine valour in a dying convert . cxli . the generality of mankind , are naturally inclined to love those who love them , and to judge of friendship and hatred , by the assisting or crossing our designs in this world ; and the universal object herein , is death : so then we are to consider the real effects of this great monarchs power , that controuls the world , and see whether he be a more general friend , or enemy to mankind : for as he cuts down some in their first buds , others in the prime blossoms of their youth , and surprizes many of ripe● years , by hurrying them into unexpected destruction , from such wealth , and honours , as their carnal hearts were most delighted with ; yet the same death , is kind to the most of men , who are oppressed with various sorts of agonies , both of mind and body , beyond the cure of the best remedies , until by death released from all degrees of maladies , and miseries . now if all this be well considered , we may bring our selves to such an acquaintance with this mighty monarch death , by a daily conversation , and preparation for our submission to his unresistable command , so as to rejoyce when we are freed from future evils , and by death conducted to our eternal rest. and the same moment that our souls expire , we shall conquer him , who conquers all the world ; and for ever triumph over his victories over us . so that 't is our weak faith , and frail nature , that makes death seem so terrible an enemy unto unrighteous men only . cxlii . the true joy of a good soul in this world , is the very joy in heaven , only there 't is superinvested with glory , which a righteous man enjoys that moment he dies , without any stop by the way . cxliii . there is nothing more worthy of our continual thoughts , our utmost endeavours , and hearty prayers , then to obtain the blessedness to become regenerate : for when the holy ghost sanctifies the heart of such a man , with the comfortable marks of his reconciliation , and adoption , that man will soon find the continual feast of a good conscience while he lives , to be more pleasant then all other things which this world affords ; and at his hour of death ▪ the felieity of his adoption will fill his soul with holy valour , and accompany him to his everlasting glory . which joy no mortal fancy can conceive , and is the highest works of our strongest faith to think on , and to prepare for . cxliv . he that can upon examination , find such comfort in his soul , as to be ever ready and willing to appear at the day of judgment , must be enlightned and guided by the holy ghost , and sanctified by a spiritual resurrection from sin to grace , and from all worldly temptations ; so as his chief delight , will be in a divine conversation with god , by frequent approaches , for the continuance of such mercies as have so raised him from the terrors of hell , unto the joys of heaven . cxlv . the truly pious man , is always blowing up his smoaking flax , to flaming love , for those daily mercies and blessings he receives from god ; so to teach others the felicity he finds therein , to invite them to heaven . cxlvi . to hear , to read , to w●ite and meditate , and to pray often , are the means to understand our duty unto god , as also to ●ix our faith : but if we do not live and practise accordingly , our great knowledge will aggravate our crimes , and provoke god's anger against us , for slighting those divine instructions , which the holy ghost inspires us with , and for which god expects an account from us . cxlvii . he that can make a total resignation of himself , with all his interests , into god's hands , has made a great advance towards heaven , and may trust in god ; so the foundation of his trust , be laid deep in a fixed heart , on a spiritual resurrection , universally cleansed from all known sins , and so reconciled , that god will accept of the trust : but we are too apt to mistake such resignations , and to flatter our selves with peace of conscience on that account , without a due examination , whether all our actions and affections , do justifie such a resignation as we offer up to god ; without which , it is a great presumption to pretend to trust in god. cxlviii . to be regenerate , does include all blessedness that we are capable of in this world , with a joyful prospect into those eternal felicities we shall have in heaven ; and is a sure testimony of our reconciliation . cxlix . there is nothing more clear , then that holiness is the foundation of true happiness , even in this world , and cannot be doubted in the next ; for whoever lives a divine life , will have his heart full of divine love to god , and then will soon find the felicity of piety , to be so much more pleasant then all other diversions , that he will take all the opportunities he can , both day and night to approach god in holy meditations , and humble prayers , as the most delightful entertainment his soul is capable of on this side heaven ; and will find god's favour confirmed to him , by grace sufficient to support his contented heart through all the storms this world can raise , and fill him with joyful thoughts of his salvation at the hour of death , which is our highest aim , by the perfection of piety to obtain . cl. [ a prayer . ] lord give us grace to discern the bottom of our own hearts , that we be not deceived by too slight a search for divine love there ; nor flatter our selves with hopes of being favourites in heaven , while we prefer thy creatures before thee , and see it not . lord guide us by thy divine light , and make us see that true devotion is the most satisfying diversion we can have ; and will enrich our hearts with desires to be with thee in paradise , and will create courage to pass chearfully through the grave , so to ●ustifie our faith , by our last step out of this world , into a glorious eternity with thee our god. cli . if we consider how many times we have stumbled , in our christian course , and how many times fallen , and by what small rubs been overthrown , we should take more care to stumble no more at such straws ; but pray for grace to enable us to run over all mountainous temptations , if they cross our way to heaven ; and when god sees a vigorous sincerity to serve , love ▪ and trust in him , he is then ready to support us through the whole course of our lives ; which no man can doubt of , that observes how god admits of our many risings , after so many great and wilful falls as most men make ; and yet he still invites us to repair past evils , by running out our new course better , with a due prospect to our last step into the grave , from whence we must arise to claim the crown we run for . and this will raise all devout hearts , to the brightest flame of faith , and love , that men are capable of , when we consider that every moment of our life , may be that last step , by which we must gain , or lose the crown we run for . clii. because angelical obedience is a perfection of holiness above the capacity of humane nature , god does make allowance for sincerity in performance of duties ; b●t himself holds the scales , to see that our sincerity be full weight , according to the grains he allows us . and the holy ghost within us , has a continual treasury , where those grains are so reposited , as to be ever ready to supply our sincerity , and to turn the scales for our advantage , according to every mans utmost endeavours , which will never be rejected for want of weight . cliii . let no man despair of the forgiveness of his sins , if he do confess them to god , and do turn from them to him with sincere contrition , and repentance , devoutly practised for the future , in obedience , love , and faith , trusting in gods mercy and grace , with our reliance on christs righteousness imparted unto us ; on which assurance , we may live with comfort , and die with joy . and whoever doth entertain himself with such frequent meditations , will find them to be the most delightful diversions he can have , to consider that though we may fail in our best endeavours , gods mercy and christs righteousness can never fail , can never be exhausted on our sins , by supporting sincere penitents , until brought unto heaven ; so that in this high expectation of future eternal bliss , we ought to be contented with our lots on earth , whatever they be ; trusting in gods free mercy , and christs merits , without despairing of our salvation , if we can repent past crimes , and forsake them for the future : but if we have not a resurrection from sin in this world , we shall have no resurrection to glory in the next world. cliv. piety and faith , include all christianity ; but we often mistake praying , preaching , and godly talk , for piety , which are but steps towards it ; for we are obliged to do righteousness , or else we are not of god : and so it is with those who think their faith sufficient , that can ( parrot-like ) repeat their creed ; when 't is our active faith that is required , to do what the gospel teaches . so that if a due regard to faith , and piety be settled in our hearts , we should find more time for meditations on those great concerns , whatever our callings , or imployments be ; for our bodies cannot be so engag'd to labour , or in any courtcrouds so imploy'd , but our souls may be raised up to god in ●ervent ejaculations , without any tongue-noise , or facediscovery , to inform god , who knows our hearts better then our selves do . so that by faith , and piety , we may converse with god here , and begin our eternal happiness on earth . clv . it is a wonder to see that all mankind should be loth to leave this world , where so few are truly happy , or that think themselves so , ( as to be contented : ) the weak old sick man , would live on in pains ; the strong and healthy youth , the rich , the poor , the great in titles and commands , the mighty princes , and their slaves , all of all sorts are subject to repine , to envy , and to malice , revenge , and avarice , to ambition , or some other discontent that robs their hearts of peace ; and yet all desire to live on : though our days , if justly divided ! we should find three parts of four , allotted unto cares , fears , troubles , and sorrows ; and the remaining part , entertained with shadows of delight , to mock our senses , rather then such real pleasures as can affect our souls ; and yet no time , no arguments , no examples , nor our own daily experience , can divert our fr●il natures from this infelicity , which was created with us , by a mighty providence , to shew that our time of sojourning here , must not afford any thing of value to divert our hearts from aiming at our eternal habitation of rest ; where we are to expect more felicity , then we now know how to wish for . but this the regenerate man can only understand , who knows the felicity of piety , and finds there is no security on earth , but in loving , fearing , and serving god , which assures him of a place in heaven , and gives him a comfortable passage thither . clvi . if men did consider their christian calling , and the miraculous plantation of the gospel of christ , by twelve illiterate men , who were taught by the spirit of god , for the conversion of the then heathen world ; we should now have more active faith , then generally appears by the lives of men ; for though we are not called to a severe bloudy martyrdom , as in the primitive age , to justifie our faith by torments unto death : but by the great mercy of god , our required martyrdom is now so gentle , in comparison of their sufferings , that we are only called to obedience , and faith ; only to own what those blessed martyrs died for . so that if we prefer gods glory and his service , before our own carnal appetites , we shall resist all temptations to lust , and vanities , which offend god , and destroy our present felicity also . when this easie happy martyrdom of sin , is only required of us , to repent past crimes , and forbear to repeat them ; we shall receive in lieu thereof , gods favour here , and eternal joy in heaven . clvii . a frequent consideration of our state towards god , shews us the best prospect towards heaven , and doth teach us the way thither ; and begets holy desires on the expectat●on of our future joys ; and such consideration also , gives us the prospect of those everlasting flames that attend us in hell , if we run on in sinning ; and will terrifie our hearts with the expectation of future torments , if we neither value gods promises , nor fear his threats : so that nothing can be more concern to mankind , then frequent and serious consideration , of all we say , do , and ●●●nk . clviii . to fear to die , is a contradiction to our faith , and all the zeal we profess to god , when we fear to be with him in glory ; and by which , we undervalue christs purchase of a place in heaven for us , by preferring our abode here , before eternal happiness with him , which we can n●ver ob●ain but by dying . clix. no considerate man can pretend to fear god , and do what he is sure will offend him ; nor can he think that he loves god , when by committing wilful known sins , he contemns his laws ; nor can he believe that he has any argument to trust in god , who does neither love , fear , nor serve him as he ought ; nor can pretend to any parcel of divine gra●e , or comfort in death , if he live and die in his habitual course of sinning . clx . why do christians fear to die , but because we do not live after christian principles ; which neglect , begets infidelity , and makes us doubt to go unto christ , else we could not fear to be with him , who sits at gods right hand in heaven ; and where we may participate of his eternal glory , if we live after his gospel rules here ; by which we shall scorn the terrors of death , and make our days on earth also as happy , as long . but if we go on in voluptuous iniquities , pamper'd up for the day of slaughter , 't will be no wonder that we tremble at our dissolution , and the approach of the terrible day of judgment . but if we live ready to die , and fit to step into eternity ; the grave will prove easier , then a long life , if compared with the short pleasures of our best worldly en●oyments , that keep our hearts from heaven . clxi : frequent consideration of our eternity , does beget a due examination of our hearts , whether god be there , to direct and support us in our way to heaven ; or if satan governs , what a dismal eternity we are hasting to ; so that to have god always in our sight , by a frequent examination of our hearts , we may check the first appearance of evil , with the thought of eternal condemnation ; but if goodness inhabit here , then to cherish such thoughts , as will blow the holy fire into flaming zeal , and declare an interest in christ : and by a daily custom thus to retire and consider of our salvation , will ●ill our hearts with such a pleasing habit of holiness , as will bring god home to us , who will not permit a wicked thought where he is pleased to dwell . clxii . if we did duly consider that our transparent hearts , do shew our most secret thoughts to god , we should not so often provoke him to anger , by putting our evil thoughts into action ; this would be of great use , if by practices we can bring our hearts to be as transparen● to our selv●s , as they are to god ; and would in a little time obtain grace to cast out wicked fancies , as fast as satan can suggest them , or our own fancies create them ; which then would leave no stings behind , to poison hearts so strongly guarded . clxiii . we ought to be ever mindful that true religion , is to lead a divine life , and will beget divine love in our hearts to god , and to endeavour to endear our selves so , as to become capable of his love to us , though we can never be worthy of it , we shall not fail to have it , if we sincerely desire it . clxiv . the gospel says , that our saviour died to satisfie god for the sins of all mankind , that truly repent , and amend , and do stedfastly believe that if we do so , all our sins , how many and how great so ever , shall be forgiven us . we must then enquire of our own hearts , for the truth of our repentance , whether we shall find arguments to doubt , or to believe our selves , to be in the number of them that christ came to bless , by turning us from our iniquities ; and then it will be our duties , as an effect of our faith , to believe we are amongst such penitent sinners as christ has redeemed with his bloud , and will be no presumption to think we shall have places in heaven on his account , if we come to god by him ; and may also have an humble assurance in our own hearts , of such a joyful resurrection , as will allay the terrors of death , and give us a chearful passage to his eternal bliss ; and thus pious penitents may die chearfully , without presuming on their own justification , and less assurance then this , may prove a groundless despair , on our diffidence in gods promises , or an undervaluing of christs merits ▪ and intercession for us ; on which our repentance , and conversion is grounded , and our salvation depends . clxv . consideration has a vast extent , it reaches all past time , and looks on towards eternity to come , it searches into hell , and up to heaven , and humbly consults the glorious attributes of god , and teaches us how to know , and obey his will ; it enquires into the bottom of our own hearts , and the fathomless thoughts of our unbounded fancies , how they stand towards the obedience we profess to god ; and if on a full confideration of all our ways , we find our hearts fixed on god , it does produce divine consolations , it entertains and satisfies us with a continual variety of joyful objects to enlarge our souls on , suitable to the great end we aim at . so that consideration is the greatest and most useful lesson , that was ever taught to man ; and the most delightful study we can practice , to make our troublesom travels in this world easie to us , by our constant expectation of eternal joy , and glory at our journeys end ; which requires much consideration how to reach , lest we miss our way thither . he that retires to consider what he must do to be saved , makes his religion his business , for without retirement , our thoughts ●low at large ; but in retired holy meditations , some awe and reverence does seize on the soul , which while that pulse beats , declares it to be alive , and active , in searching for its salvation , and never fails of finding those comforts it seeks in this world , by the assurance of glory in the next . clxvi . if the felicity of piety were generally understood , men would make more hast to become regenerate ; that in our assaults from satan , and injuries from men , we might triumph in such storms , as terrifie the hearts of impious livers : but above all , if we consider an impenitent habitual sinner , on his death-bed , full of despair 〈◊〉 through the horror of his crimes , and apprehension of the hell he is falling into ; and at the same time observe a converted sinner , reconciled to god long before , now delivering up his soul unto his saviour , with a fixed faith , and a chearful heart , hasting to take possession of a blessed seat in heaven , prepared for him ; it must needs invite the lookers on to cleansing , and reconciling to god before death surprize us . this great concern for our eternity , is in few words thus : god has pronounced , that impenitent sinners shall not enter into heaven , nor shall true penitents be shut out ; which confirms the felicity of piety , unto a regenerate man. clxvii . faith ever was , and ever will be the foundation of religion ; for no man can worship what he believes is not , nor can endeavour to please , or fear to offend he knows not who , nor what , nor why ; so that we must believe there is some divine existence from whence all things are , and by which all things subsist , and we among the rest are what we are : from these natural reasonings , and notions , we enquire into traditions , and by searching the holy scriptures , we are powerfully taught concerning god , christ , and holy ghost , and there also learn to improve our faith ; to believe the resurrection after death , and that if we do live righteously , we shall when we die , participate of that glorious being , in the eternal presence of our incomprehensible creator . the next step our faith leads us towards heaven is , from the consideration that our dust and ashes is entertain'd on earth with so great pomp , and such high delights , that we must believe , and expect that our immortal souls will have much greater transporting joys in heaven , then our flesh is capable of , until refined for the day of judgment : and if thus by pious living , we can raise our faith to trust in christs merits , and intercession , 't will bring us unto an humble confidence of our salvation when we die ; which cannot be had but from above , and such grace from god , will encourage us to look more kindly on death , who only can conduct us to this everlasting joy we believe in , and hope for . so that by such meditations of heaven , death will become so familiar an acquaintance , as not to fright us from going to god in his company , and will in our last hour , support those souls with comfort , whose sincerity god sees , through all our failings , and accepts of . clxviii . 't is a wonder to see what pains men ●ake , and what hazards run , to gain ●●rishing wealth , to entertain our bodi●● with , which are more perishing then the wealth we seek , and all that time , neglect our immortal souls for their eternity . and though time be our great concern , we value nothing less , but vex our brains , and study still how to be rid of what we cannot keep , nor ever can recall : and though from day to day we are cloy'd with our fruitions , and tired with new delights , even worn out with various diversions , yet in our whole lives never can afford a few minutes time to gain true rest ; but still from age to age intice , and betray our souls unto new vanities , till youth and vigour is decayed ; and then too , revive our dead appetites with fresh budding idle fancies , ( often worse then all that went before ) until we are surpriz'd by death , and hurried into eternity , before we do see our selves old enough to be at leasure to think of that grave , which is every moment ready to swallow us : whereas , if we did set our selves at first to resist all assaults from satan , with a pious vigour , and observe it , we shall find and feel great pleasure in every victory over every temptation , which formerly did enslave and triumph over us . and then , what honour , what ambition can be greater , then to conquer so great a conqueror ? and by practice , thus improving our divine military skill this way , we shall raise daily trophies so acceptable to god , that we shall discern our souls climbing up to heaven thereon . clxix . it is worthy consideration , how many men do spend their whole lives in reading books , to learn what has been done of old , thereby to instruct the present age , and to inform the future ; and when by much study , and by time grown decrepit , they slip into their graves with the most ignorant , and do there create , and feed their own worms , who understand not that great wisdom , so much labour'd for ; and then too late such learned men will find , that more advantage might have been made , by studying themselves , ( ne're thought on ) still labouring for a few bubbles of momentary praise , as of more use , then to secure eternal bliss for their immortal souls . self-study is a continual inquisition on our own hearts , to consider all our thoughts , how they work towards a good , or a bad end , and then to cherish or suppress them as they arise ; for some appear in forms at first fight so ugly , they cannot be too soon smothered , and some so disguised in pleasing shapes , as may deceive a careless heart , if not acquainted with the marks the wear● ; and that way armed , and well warned by former harms , so as to avoid new wounds from enemies so dangerous , that we must not treat , nor dally with , but make them retreat by a brisk charge , and bold defie . we are also to study to discover another sort of foes , more dangerous then all the rest , who lye in close ambush , until some opportunity do call them forth for an assault ; and are of form so lovely , and so innocent in shew , that charity her self would warm their cold limbs in her own bosom , and not discern the danger , until these cunning serpents bite beyond resistance , and then declare for the supremacy over the whole man ; and then muster up all his senses , and all his faculties against himself , and thus steal a victory , by corrupting those guards that were given for his defence . so that by a long negligence , we grow so ignorant of our selves , that every assault from satan , shakes the whole man , until at last he roots him up for ever : but if our eternal being is considerable , we should allow some ti●●le to study our own natural inclinations , and affections to good or evil ; and to learn such rules as may rectifie our senses , to submit unto our more rational souls , when led by grace to work upward towards god , which will teach us the wisdom of salvation , and raise our faith to such dependance on christ , as no worldly learning can contest for the priority . let us then imploy our time so , as to learn to know our selves , and our duty unto god , in which our everlasting happiness is most concerned . clxx . there can be no better arguments for frequent meditations , then to think seriously of our sins , of death , and our resurrection to judgment , as we ought ; and to prepare for so great a concern , at a minutes call to step into eternity ; so ready , that we may so love god , and fear him , as to serve him with delight here , and to have celestial joy when we expire . clxxi. no man ought to think himself above the reach of temptation ; for when satan finds us but a little relaxed in our devotion , or any thing cold in our affection to god , he can dress an old forsaken sin , so like to an angel of light , as to surprize a young divine lover at first sight , ( when his guards are withdrawn ) but when his beloved sees him in such danger , he will by his divine guiding light , unmask the disguised fiend , and so reclaim his near lapsed lover , unto his devout addresses as before , and make him see by such assaults , that he can stand no longer in favour , then by his grace supported : but he that is become a well-settled regenerate man , so as to stand ever on his guard , with holy courage to repell all approaches from satan , as fast as they appear , will make such frequent victories his chief delight ; and when our common enemy sees that all his attempts on such a man , are in vain , he will desist , who only watches opportunities for his attempts , on those he finds remiss ; and who is often belyed by some men who do invite him to such easie victories , on those of his own complexion , as black within , and as great devils as himself . clxxii . alas poor man ! dost thou complain because thou canst not sleep ten hours every night , when nature doth require but five ? thou fearest to die ! yet wouldst be dead near half the time thou hast to live ; for sleep is so like death , that we cannot distinguish wherein they differ , until we awake . but thou art tired for want of entertainment in long nights ! alas poor man , that is a sad grievance indeed , and worthy of pity ; for thy saintship has no sins to confess , nor pardon to ask of god , no cause to wash thy bed with tears ; heaven , and hell , with eternity to come , are not worth thy thinking on , until the bell toll thee to thy grave ; and then too late thou wilt wish for some of thy time lost in sleep , then to watch , and pray , and to lament in sackcloth and ashes . while the regenerate man finds no time so fit to raise his soul to heaven , as when he awakes at mid-night ; nor any consolation so great , as in those hours borrowed from sleep , to converse with god in holy meditations ; which fills his heart with present joy , and peace of conscience , that lasts the whole day after ; and is a good remedy to prevent such fancies as do invade the drowsie souls of lazie men , when they cannot sleep . clxxiii . art thou fallen by a surprize ! who has not , or may not fall so ? but if these falls be frequent , there is much danger in such relapses , and though not fit to cause despair , yet worthy of great care for the future ; lest thy surprizes grow into a habit , and prove but an excuse , when thy self betrays thy self so often , which will find no credit at the day of judgment , to procure a pardon from the almighty searcher of our hearts ; whose omnipotence is affronted , if we think by a trick to hide from him , those crimes we are commanded to confess , bewail , and forsake . clxxiv . when god gives us grace to make holy vows for self-denials , with power to perform them , he fails not ( by his holy spirit ) to assure us of his acceptance thereof , by the joy our hearts will feel after every resistance of satanical assaults , which will in little time encourage us to take more and more delight in those victories over our selves , who are the greatest enemies we have . clxxv . it is no easie work for men in health and prosperity , to think so often and seriously of death , as is requisite for our preparation to the grave , though no other time is so proper for it : for when pains and sickness d● distract our minds , we are only diligent to seek remedies for cure , and often find none , but do die with a short prayer sighed out ; as if [ lord have mercy on us ] were a charm to redeem threescore years mis-spent in sins and vanities , without any thought of our salvation all that time ; as if heaven were too melancholly a business to trouble our idle heads with , while youth in vigour reigns , which seldom affords any credit for the felicity of piety , and such romance discourses as they understand not ; while a righteous man knows no joy on earth , like his expectation of heaven , and living ever ready to die , in hope to be with god there . clxxvi . when god endows the hearts of men with holiness , it is a sure mark of his especial favour , to give us a free admission into the court of heaven , to be with him there , as often as we please , in our meditations ; and if we can improve this holiness , so as to become divine lovers of him , we shall be admitted ( as it were ) into the bed-chamber of the king of kings , to enjoy all the priviledges and immunities that his departed saints have there . to know this , and to do thus , is to enjoy heaven on earth ; in which felicity , the atheist and the hypocrite can have no share with a divine lover , who is ever ready to be snatch'd up into heaven , while he is meditating of his going thither . clxxvii . if we have joy in earthly fruitions , what will our happiness in heaven be ! and if the hope only , and expectation of heaven in pious hearts , be pleasure above all our enjoyments here , what transporting joy will the possession of eternal bliss be ! when we shall see god , and participate of his glory as the angels do ; and if we be so regenerate as to believe this , and do take delight in such contemplations , it is a sure sign that the holy ghost is at work within us , and will beget such holy courage in our hearts , as to pass us through the grave with chearful souls to be with god. and if we love , and trust in him as we ought , there can be no diversions so delight●ul , as such devotion is to a divine lover , who converses day and night with god , that is never absent from them who do sincer●ly delight in him. clxxviii . we are taught to pray against sudden death , that is , to perswade and lead us on to be always so prepared , that no kind of death may be too sudden , but that we ( like eliah ) may every moment expect to be snatch'd up into heaven by a fiery chariot , or taken up in a flaming zeal of divine love , by an apoplexy , or some other accident , of as quick an ascent as his chariot was . but generally our mistake is , to pray for lingering long sickness , only to gain time for terrors to awake our sleepy souls with sighs and tears , to move god to mercy then , which we valued not before : but the regenerate man who has so cleared his accounts with god , at the holy sacrament , as to have christ new born within him , and is so led by the holy ghost as to s●nctifie his future life , that he lives ever ready , and willing to die : that man will find the most sudden death to be god's mercy , and a favour to free him from the agonies of a tedious sickness ; for we too often do mistake such sudden dissolu●ions , for god's judgments , to see men fall so ; when themselves feel a joy to be caught up into heaven , without pain , to take possession of their eternal bliss . now god grant that all men may be so well prepared for all kind of deaths , as none may be too sudden , for any who call on his holy name . clxxix . [ a prayer . ] o holy ghost , lord god the comforter , who art never absent from those that desire thee with sincerity ; vouchsafe , i beseech thee , so to enter my heart that i may find thee there , consecrating of it for thy temple , by thy abode therein ; and now direct me how to welcom so great a guest , with gratitude and joy , for such divine comforts , as flow in hearts where thou inhabitest , ( and where satan dwelt before . ) lord keep possession against him , and all invading enemies ; for i cannot defend my self without thy aid ; nor of my self know when , or how to approach the throne of mercy , unless my addresses be so guided , and so sanctified by thee , as god will not reject them . clxxx . [ a prayer . ] o lord god , i beseech thee give me grace to imploy the great fancy thou hast given me , on my greatest concern , to obtain thy mercy and grace , with christs righteousness , to work out my salvation ; that i may no longer mis-spend the time , which every moment hasts on to my eternity ; but with diligent zeal , to pray for faith in christ , such as will be the foundation for a divine life , to shew my love to thee , my god , by an universal obedience , with purity , charity , and such humility , as will raise my heart unto the highest pitch of divine love ; that my conversion may be now more eminent , then my crimes have been . and now , o god! i beg thy grace to confirm , and fix my soul in the assurance of my reconciliation , and adoption , by receiving ●he holy sacrament this day with such faith , and due preparation , as to put off the old man for ever . and so to eat , and drink the consecrated bread and wine , as the body and bloud of my lord and saviour jesus christ , with all his benefits ; as he himself gave himself to his disciples here on earth ; that i , now by thy holy spirit led , may like them , walk after him. and let thy mercy , o lord ! supply my defects , in the pe●formance of this great duty , according to the sincerity of my heart , entirely offer'd up to thee , my god , in this days sacrifice ; so as the records of my sins may be cancell'd in heaven , and my name be now writ in thy book of life , amongst thy reconciled sons , on my saviour jesus christ's account . clxxxi . to spend our time on idle thoughts , is like pursuing of vain waking dreams ; a folly so much less then nothing , that only mad-mens fancies can delight in , and is a shame for sober men to imitate , whose souls refin'd by piety , may be ever on the wing towards heaven , filled with felicities above the reach of any worldly hearts to guess at , which is the pious man's continual entertainment , and delight ; so to pass his time with his creator here on earth , as to find his heart full of something so divine , that he does think himself in heaven , while that celestial flame enlightens him . clxxxii . idleness is the fountain of all evil ; the devil directs his chief emissaries on earth , with addresses to an idle person , who is then fit to take impressions from all sorts of temptations , when god is absent ; 't is such men that invite satan to steal by degrees into their empty hearts in such disguises , as he well knows suits best with their idle fancies , so to divert them from all holy purposes , with some idea's of past delightful objects ; until they quite forget their sacred vows to have god ever in their sight , which secure them from all such assaults . and it is but a slight argument , which many men use to excuse their time spent in idleness , because they want learning , and the use of books for their diversion ; when all ages shew , that piety is not , nor ever was confined to learning : 't is not our wisdom , nor our eloquence , but our faith and our sa●ctified affections , that is most acceptable to god ; and such sincere affections , will never want devout entertainment to keep our hearts so fixed on heaven , and our concern there , as will bassle satan with all his arts , as often as he attaques us . clxxxiii . to be really contented , is an epicurism , seldom thought on , and so far from being understood , as but little valued by the most of men , who are over-busie in labouring to change our conditions ; still aiming to get what we have not , though the last acquisition rarely brings more satisfaction , then what we had before . whereas a contented man , has all that he desires , and enjoys what he has , because allotted to him by the divine providence , who doth chuse better for those that do relie on him , then we can for our selves . clxxxiv . we ought not to repine at crosses , nor to murmur at sickness , or any other affliction whatever , because they are god's cordial antidotes , to repell the poison of such sins , as he sees do use to infect our souls with malignant diseases , such as create a despairing conscience when we die , and hazard eternal torments in the next world ; we are therefore to kiss the rod that works so great a cure , and that hand that smites us in love , to make us fit for his mercy , by repentance , and conversion from being great sinners , to become his adopted sons , and so above the venom of future biting afflictions ; for he only hath perfect peace , whose mind is stayed on god , the rock of our salvation . clxxxv . no man can do all that he should do , but all men may do as much as they can do ; and god requires no more , to obtain his love here , and salvation hereafter : but we are naturally so prone to flatter our selves in this point , that when we think our hearts most safe , we are often surprized by a forsaken sin , and shamefully subdued by it : for when we make a covenant with our eyes , and hearts , not to go astray ; though we cannot hinder the first look , or thought that is amiss , we may so check them at first appearance , as they shall not invade us a second time , nor bite on , to harm us ; so that , if we do stumble heedlesly , we may prevent wilful tumbling into relapses , and wallowing in them , for which there is no excuse . clxxxvi . it is worthy of observing , how some men by a long customed and settled habit of living ill , have so naturalized their sins to themselves , and themselves to the devil , as in time they grow to think it a point of honour and conscience , to be constant to that profession , and are asham'd to quit satans black livery , which they prefer before their first engagement to god in baptism . i have heard a gentleman say , that when he had lived many years in great iniquities , it pleased god by a long sickness , to beget such remorse in his heart , as upon his recovery to become a convert : but for a long time after , he did conceal this change , as asham'd to practise his conversion by a publick new course of life , ( so much out of fashion ) and did many times in conversatio● seem to like , what he liked not , to avoid being thought an hypocrite ; until he consider'd how much greater a shame it was , to serve god in a corner , so to smother his highest act of mercy towards him , in not daring to own the thoughts of his salvation ; and how unworthy he was to become an adopted son of god , while he feared to declare his hope of so high an advancement : on which account , he did take courage to profess his conversion , which he thought not fully to manifest until the hour of his death . by which we may see , how dangerous it is to run on in habitual sins , until we grow ashamed to forsake them . clxxxvii . it is a wonder to consider , that mankind should be so universally bred up from our infancy to study , and by laborious callings to imploy our talents of sense and reason , in the acquisition of such perishing goods , as the world affords ; and generally so late begin to inform our selves of our souls intrinsick value , being created for a participation of god's glory , when ascended into heaven ; how unworthy an exchange then do we make , who believe this , and yet do violently labour for the short-liv'd vanities , ( and indeed ) the nothingness of this world , in comparison with eternity , at the immense price of our immortal souls loss , and our eternal joys in heaven , for everlasting flames in hell. and this , because we do not consider , that god did not make the world , to mock man with fallacious delights in the enjoyment of his creatures , but intended it for our entertainment , and diversions in our journey to heaven ; and therefore has given us rational souls , such as by living virtuously , we may enjoy the world and him together ; and so advance our selves by gratitude , and love here , to a confirmation of a full ●ruition of him at the resurrection : thus if we would sincerely study virtue , and set a true value on the perfection of righteousness , we might enjoy this world with double pleasure , and have heaven hereafter , with all its glory also . clxxxviii . we do mistake nothing in this world , more then our pleasures , which we do compell our fancies to comply in , and do often take more pains to justifie those vanities , then any delight we find in such short-liv'd fruitions : whereas if our hearts were set on god , and our souls raised to serious thoughts of our eternal bliss ; such divine entertainments , would grow to a continual feast , ●ull of surprizing joys , and such heavenly delights , that we should with pain suffer , and with remorse endure our vain diversions , and lament to see that our nature does require such frequent relaxes from our most rarified , and ratified devotions . clxxxix . we cannot want arguments for meditation , if we call to mind our christianity , that is , diligently examine if we do participate of christs righteousuess , to such a degree , that our conversion from sin , and our natural corruptions , be changed into such an evangelical habit of holiness , as to manifest our spiritual resurrection , and election to our own hearts ; for then , nothing can engage us unto higher gratitude , and love , then a true sense of so great a benefit received , which when seriously considered , will mount up our souls to frequent extasies of blessed joy , by our devout approaches in adoration of god the father , the son , and the holy ghost , who are all three always working us up to our salvation . then which , nothing can be more worthy of our meditation , and sincere examination , that we may be ready for the day of judgment ; which no man can be , that does not live so , as to be chearfully ready to die ; for it is a much greater business to go out of the world , then to live in it . cxc . no other man can cozen us so much , as we cozen our selves , in what we like ; because we naturally raise fallacious reasonings , against true reason , to justifie our unlawful desires ; and do very easily perswade our selves to comply with our most idle fancies , and eagerest appetites , to what we know is against all reason , and religion too ; thinking that our frailty is excuse enough , to follow our blind inclinations to evil ; and do also indulge our aversion to goodness , on the same account , so long as our endeavours do prosper in wickedness . but when we are thunder-struck by some surprizing affliction , then we can begin to think , and to find how much better , and pleasanter it is to delight in god , and by our utmost endeavours to improve that delight , by frequent and fervent addresses , until we obtain new celestial joys , which soon discard all our old carnal fruitions , by a constant fixing of our whole hearts on heaven ; so as to be really offended at the most necessary diversions , when they interrupt our divine communication with christ , for the hastning on of our preparation towards that eternal glory he has purchased for us . which is the most joyful expectation of a regenerate man , who sees the difference between momentary vanities , and everlasting bliss , and sets him on fire to desire above all things , to fix his heart on god , and to delight in holiness , as his supreme felicity on this side heaven . cxci. whoever has the patience to read , and the piety to practice these plain lessons , ( if he observe it ) will find that his felicity does increase with his devotion , and that his days will grow fuller and fuller of tranquility , in the midst of worldly storms , and feel them not . let him also observe with what security he sleeps , with what joy he awakes at all hours to find his heart at work with god , before his eyes are quite open , giving god thanks for all his mercies , and above all the rest , for thus turning him from all his iniquities before it be too late , that he might not trust unto the uncertain security of the best death-bed repentance ; but to live and die so reconciled to god , as to manifest his pre-conversion , by a chear●ul righteous life , and a joyful resignation of his soul unto christ when he expires , will be joy indeed . cxcii . judge not the serious looks of every pensive man , as if his heart were oppressed with discontents ; who may that minute be conversing with god in meditation , and triumphing over the glories of this world , which thou enjoyest with all its delights , and which he may have had as high as mortal man can fancy fading happiness ; but now , as tired with busie crouds , and cloyed with glistering vanities , he entertains his soul with inward elevated joys , for so great a victory over himself , which thou seest not ; and dost therefore pity , or condemn , what thou wouldst admire , if clearly understood . cxciii . if the spirit of divine meditation , were w●th sincere affection fully improved , by the diligent practice of raising our souls as near to god , as our mortal fancies can reach ; the holy ghost would at such times assist us with such increase of piety , and such growing joys in our near approaches to the throne of mercy , as would shew us some bright rays of that glorious majesty we adore , to affect our souls with such transporting thoughts , as would set our hearts on fire , with eager desires to be amongst those angels that do attend on the majesty of heaven ; whose love and goodness , in mercy admits us dust and ashes , so to converse with him , as a clear testimony to our own hearts of our adoption ; by which pious practising to fix our affections on god , we shall so delight in him , as now to conquer all those imperious appetites , that have so often conquer'd us ; and may soon learn the celestial military art , to subdue all temptations that assault us ; and from their ruines , raise fresh trophies every day , most acceptable to god , and so beneficial to our selves , that we may discern our souls mounting up to heaven thereon . cxciv . we ought to look on death , as chief goaler on earth , god's prime officer , by him intrusted only with the custody of our imprison'd bodies in the grave , until the great goal-delivery at the day of judgment ; when death must deliver up our imprison'd dust , at a moments warning , to meet our souls at god's tribunal ; where his office ends with himself , who is then no more . so that instead of quarrelling with death , for doing of his duty , let us make peace , and get a reconciliation with his great master , that we be not lodged in deaths dungeon , amongst the impenitent malefactors , but may be placed in his best apartment , with the reconciled sinners , by god's grace become saints , and pray that we may with them appear in their glorious resurrection , with our lord and saviour jesus christ. cxcv. i that write my own thoughts only to review them , for my own satisfaction , must say again and again , that whoever seeks god with sincerity , will certainly find him , and shall find that he has found him : and though early seeking , and early finding be best , as most safe , because no man can promise himself one minute longer to seek god , then his first call to it ; yet if he find favour to be called again , and be sent to work in god's vineyard at the last hour of his day , and god see that he works then , with such vigour in that last hour , as if he would equal , or out-do , any that came in to work before him ; the lord of the vineyard observes his endeavours , and rewards him equal with the first comers . ( though no man ought to trust unto a death-bed repentance on this argument ) because the best rule is , to remember thy creator in the days of thy youth ; the next best is , to remember him in the time of full manhood , in the strength and vigour of thy age ; but if not then , the next best is to remember him in thy old age , before thou hast quite forgot him , lest it be too late ; for though it be last , and worst , yet then is not too late with god , if we answer whenever he calls , he will give us g●ace to do whatever he calls for ▪ and to give him then our whole hearts bathed in peni●ential tears , full of contrition for all past offences , he will accept th●m , and make us see that his mercy has ●ollowed us , through all our wild insolent con●empts of the highest nature , which aggravates repeated sins , after pardons upon pardons begged : so that when god doth not forsake , but follow and watch over such reprobates , and does snatch them from the brink of destruction , it is to bring them to a reconciliation , and such a resurrection from sin , as will support them for ever after by his holy spirit ; which shews that his mercy , and his grace , are beyond the power of our sins to deface ; for if our repentance , and contrition , be his own work within us , the operation of that grace will testifie , that his mercy endureth for ever . let no man then despair of gods mercy , or think it too late to repent , if he can forsake his iniquities , so as for the future to love and serve god as he ought ; for above all things , we must believe that god does abound in mercy and grace , more then we can do in sins ; and that jesus christ is the lord our righteousness , and when we find that the holy ghost dwells so in our hearts , as to create an effectual application of god the father , and the sons work within us ; we may comfort our selves with an humble assurance that all three , the whole trinity together , have wrought this salvation for our sick souls ; when restored to such health , and favour as to fall into no more desperate relapses , after we come to a true sense , and shame for our dangers past , and such a joy for our escape , as becomes regenerate men : and then , we shall know no felicity on earth , that exceeds such an expectation of heaven , as will fill the hearts of men endued with such transports from above . and this great blessedness , the most illiterate man is as capable of , as the most learned ; for god will be found , according to the sincerity of those that seek him , not for their abilities , or qualities ; and jesus christ is ever as willing to be the rock of our salvation , as we can be desirous to build on him , for our foundation . cxcvi. we do too often mistake repentance , and abuse our selves with a belief that a few customary sighs , will blow our sins out of gods remembrance , and his judgments also from lighting on us ; but we shall find it far otherwise in the end : for if by the recollecting ▪ and renouncing of our sins , with zealous confessing them to god , will not draw tears from our eyes , we are to heighten our contrition , by a foresight and aggravation , of such eternal torments , as are due unto us from our incensed god , and to pray with vigorous sighs , and ardent groans instead of tears , until our hearts do melt within us , to express the sense we have of our offences , and by frequent repeating our indignation against our selves , with the greatest remorse we can raise our hearts to ; that so we may divert gods judgments , and convert them into mercy and grace , through our faith in the bloud of christ , which only can wash all sins , and all sorrows for sin , from our hearts , and then fill our souls with a joyful feeling of our reconciliation : thus by sincerity striving with our utmost endeavours to imitate , and to out-do the returning prodigal , in our repentance , we may be restored and welcomed into our fathers house , and in his arms find our eternal rest. cxcvii . when long habitual sinners are call'd to repentance by grace from above , so as to become fully reconciled to god , such men ought to give glory unto his holy name , by some eminent way of expressing their gratitude for so great a blessing , and for ever after to live close up to heaven , on the strength of their new reconciliation , and in expectation that every moment they breath , may be their last puff of breath , which is death ; in which puff their souls expire into everlasting bliss : so that as often as they lye down to sleep , and when they awake to work , until they sleep again , they should ( with all their worldly affairs ) mingle devout reflections on the mercies they have received ; and feed on those celestial fruits which grow from their divine reconciliation , such as will keep them ever watchful , and ever ready for gods call to their eternal rest , and make them joyful at their quickest passage thither . for sudden death , seems only uneasie and unsafe to lookers on , unto whom surprizes are most terrible , but can be none unto them who every minute do expect , what they know is every minute coming on , and is most welcom to such souls as the holy spirit dwells with ; by which sure marks of their election , they are ever ready and desirous to be with god , which expectation is the highest felicity that man can have on earth . cxcviii. we do generally flatter our selves with a belief that our chief aim is to be in heaven , and to enjoy god there , while we fear nothing more then going thither ; and it is because we do not seriously enough consider what it is to die , until the moment we are dying . and yet our tongues do talk so frequently of death , as if we thought of nothing else ; but such slight thoughts do vanish with those airy discourses , and we as soon forget to prepare for what we were talking of ; which makes so many men start back from the fruition of their highest wishes , and are frighted from taking possession of their eternal happiness . and though dying chearfully be a divine valour , above the reach of dust and ashes , god doth ever support those that are his , with such a proportion of holiness and righteousness , for their souls spiritual food and nourishment , as shall add courage unto all that desire to be with him ; and they shall be so , the moment that they die ; which is sufficient consolation , to invite men to live so piously , as to die chearfully . cxcix . though no mans piety can attain to the purity of angels , until they become angels ; yet pious mens evangelical righteousness , may be blessed with such a degree of angelical holiness , as to raise their divine affections towards god so high , as to delight in him , above all the glories of this world ; and fix such a conversation in heaven , as to be humbly assured of a joyful resurrection to glory , with christ and his departed saints ; which is felicity enough to set mens ambitious hearts on cleansing , and purifying here , that they may become capable of so great honour and eternal joy , as to have angels places in heaven when they die . cc. though the divine mysteries of heaven , and the joys there , be gods secrets , undiscernible by us ; yet we are allowed to think that all things there , must be far more excellent then our highest fancies can reach , and yet by the sanctified operations of the holy ghost , which we find in our own souls , when inflamed with elevated zeal to god in our sincere addresses , and when our hearts are engaged in meditations above wha● any words can express ; it is evident that those seraphick joys , which are reserved until we see god face to face , must needs be infinitely more ravishing delightful , then what is revealed unto flesh and bloud ; so that it is no wonder if some men ( who do believe this ) do retire from the diverting affairs of this world , to entertain their souls with such contemplations of heaven , as may bring them unto a more frequent , and nearer conversation with god , when they have such a taste of those joys in heaven , as no other man can guess at , unless by the same light led ! and then , such meditations will be of great use , to prepare such men for a chearful departure out of this world for ever ; which nothing can so well do , as an inward assurance from above , that they shall go to a better place for ever , and to better company for ever ; and happy is that man , whose soul is feasted here , with the thoughts of the joys in heaven . cci. our time is the greatest treasure that we have ; which we may call one way , well spent , when we give it , with our selves , to attend on gods vicegerents here on earth ; by his appointment to serve his princes , and himself together ; and so may live eminent examples of virtue , and die with the credit of our time well spent , to shew others that piety may grow in courts , and prosper there . though it sometimes happens , that some men fail , and that some mens most lawful acquisitions by honest industry obtained , may be torn from them by envy , and undue means , who may also undergo such severe censures as they deserve not , from the misguided tongues of malicious men , who see not the true cause of every ruine , which often does proceed from gods justice for some concealed past sins , to punish us by such means , for such crimes as we have hid from men , but cannot hide from him. so that we may charge our punishment for sin , on the perverse nature of our own improvident selves , who do neglect the redeeming of our mis-spent time while we may , and by repentance obtain gods pardon , on which depends our present happiness , with our future eternal bliss , or eternal woe , not enough thought on , to make us redeem our time , in time . and hereon we may with shame consider of , and guess at , what the fallen angels would give , if they had whole worlds to dispose of ; what would they not do ! how many thousand years with joy suffer the torments they are in , to have the time ( we value not ) allowed them , to be admi●ted unto a possibility of repentance , and pardon , by redeeming their mis-spent time , of their rebellion in heaven , before they fell from thence to hell. while we careless men , do pamper our vi●ious frailties , so as never to value the time we have , until it be gone beyond recall , un●il the despairing terrors of a dea●h-bed state do let us see that god in justice gives us over unto perdition , because we would not redeem our mis-spent time , and seek his mercy , before the evil day overtakes us ; which we all know is every moment hasting on , ready to swallow us up into everlasting flames . but to such men as the terrors of hell cannot fright , nor the joys of heaven invite to redeem their time , in time , nothing more can be said , but lord have mercy on them , who will not have mercy on themselves ; for no misery can be greater , then when miserable men will not commiserate their own misery ; but will hope from a death-bed , to jump up into heaven at once : but they will find the ascent too high , too steep , and too hard for those to climb up in such hast , who never learnt to know the right way thither . ccii. when a soul is in fervent conference with god , about its eternity , the holy ghost will be working that soul up to see that eternity , gives an addition of joy , to the joys in heaven , and those joys do also increase the glory of eternity ; all which eternity , joy , and glory there , christ has purchased for penitent sinners become regenerate , and reconciled unto god , by faith in his bloud ; and as our proportions of faith do increase , our desires will increase to be with god ; as often as we dare remember that we must die , and are every moment dying . although we cannot attain to be inspired prophets like david , nor reach the first rank of saints with st. paul , we may become penitents , and divine lovers in some degree like them ; though not to shine so eminently on earth as they did , yet we may follow their steps here , so as to share in the ●ame glory with them at the resur●ection , when converted reconciled sinners are invited to the same eternal happiness , as the departed saints enjoy there and what can be more wish'd for to encourage us to live piously , and die chearfully , then to be with god in glory ? cciii . we should avoid many great crimes , if we could d●scern the deformity of sins , through the devils gay curtains always drawn close to hide them , until death displays them in their true colours ; which then will fright us into despair , at the sight of such gri●ly aspects , as we so joyfully embraced for prime felicities . but if we can learn the pious skill to draw such curtains timely , those fiends behind them will vanish on a full view , not able to endure the test of such a discovery . cciv. did we believe heaven to be , what heaven is , we could not prefer this world before it ; and if we did love god better then his creatures , we should not forsake him so often as we do , for them ; and if we did think of eternity as we ought , we should grudge every moment that diverts our hearts on trifles , when every minute may be our last here , and the next may crown us with eternal glory . so that we should set our hearts to raise our thoughts on frequent , and full considera●ions of our death-beds , and think seriously how the terrors of unrepented sins will bite then ; and what a joyful passage our souls will have , if reconciled before ! and then we should need no other arguments then such thoughts , to perswade us to live so righteously , as to be ever ready on the shortest summons , to step into that eternity of bliss . ccv . it is said in scripture , that as many as are led by the spirit of god , they are the sons of god ; which is a sure foundation to raise high structures on , by which we may climb to heaven , in a constant conversation with our great maker , in most delightful addresses ; for if we can by frequent practice , follow this divine-guiding light , we shall learn that celestial road so perfectly , that we may travel day and night safely , without mistaking of our way , or failing of our happy rest at our journeys end ; which we shall more then guess at here , by the present joy we find in our way thither . and if we observe our sleeps also , our very dreams will entertain our souls with pleasure , above the reach of any waking fancies ; and by all this , we shall certainly find something from above , that will beget a consolation in a purified heart , to testifie that it is gods work within us , who mocks no mans sincere ardent desires , with false hopes of a felicity he shall not find , for by a righteous life , and lively faith , his improved grace will bring our natural frailties to die so chearfully , that we shall leave no pleasures behind us , so great , in this world , as we shall have by going out of it to him. ccvi. a dream of heaven . though sleep deaths image be , i have been now i know not where , convey'd i know not how ! where something did appear so dazling bright , i could not see its glory , for the light : my soul surpriz'd with wonder , and amaze , methought i pray'd , and did forbear to gaze : frighted , and pleas'd , at what i lik'd , and fear'd , i found it was a dream of heav'n appear'd , which waking fled ▪ but did my fancy fill with bless'd idea's , which abide there still : with such transporting joy , that i can weep to think of what i had , and could not keep : ccvii. he that would improve the pleasure of piety , is to consider how his body does every moment descend towards the grave ; which will invite him to excite his soul to mount much faster towards heaven , by such a continual devout contest , which shall move fastest , that he will grow to such a delightful zeal to god , that every step as he ascends , will raise his holy ambition higher and higher , with joy on joy , until his last puff of breath conveys his soul into god's eternal glory ; and all the way thither , will teach him to tread on the thorns and thistles of this world , as if he walked on roses and lillies , through the joyful expectation of his felicity at last . ccviii . a divine author says , that every man ought to be of some calling , that he may be of some use unto the state where god has made his station ; for he that will be good for nothing in this world , is as nothing , and shall be nothing in the next ; he is but as an excrement on earth , none of gods useful creatures ; so that to be of a lawful calling , and diligent in it , may expect a blessing from heaven on his honest endeavours . and princes whose calling is of a general concern , are set on pyramids , that all the world may see and imitate their virtues ; judges must be vigilant in doing justice ; great commanders at sea and land , must be prudently , not rashly valiant ; the workman must work ; the courtier must wait ; the merchant must travel ; the preacher must teach ; and the greatest reprobate ( if he becomes regenerate ! ) has a great calling also ; for he ought to declare his conversion , by his future life and conversation , that his devotion may be more eminent then his crimes were ; so to manifest gods mercy to himself , and by his example to shew others the way to heaven : so that no man should hide his talent , that can by any honest means improve it for the good of others . the hypocrite is the only unhappy man this way , who will himself perish , though he do good by encouraging others to piety by his example , who cannot discern the hypocrites counterfeit zeal , that travels through the church of god , as his nearest way to hell. ccix. when we have repented our sins , and forsaken them , and received the holy sacrament , ( which is the seal of our reconciliation ) we are not to fright our selves with the memory of our forgotten crimes , but must express our gratitude , by recollecting and acknowledging the evils we have done , with the highest aggravation that we can ; so to magnifie the free mercy of god , with christs merits , for pardoning such great crimes ; and then to comfort our hearts with the gospel-consolations thereon . so that no man ought to despair of a place in heaven , that does sincerely endeavour to get in , when the father , the son , and the holy ghost , are so active to bring us thither ; and yet we find it a very hard lesson to learn to die chearfully , when the practice of our whole lives can seldom teach us in seventy years to be perfect in it when we die . ccx . let us not lament the long time we lye in dust before the day of judgment ; for those who died six thousand years since , and we that die now , with them that die a thousand years after us , shall all awake the same moment at the resurrection ; and all this time shall be but as one moment divided amongst us all ; for death , and sleep , distinguishes no time until we awake from both . so that we may reckon , that we shall be in abraham's bosom the moment we expire , though we shall not know what is meant by abraham's bosom , until we , with the departed saints , arise from thence together . ccxi. he that considers what evils he has done , with all the aggravations belonging to such crimes , must needs be terror-struck at his hour of death , to think what great punishments are due to such innumerable offences so often repeated , if not reconciled unto god before that time ; ( but if so bless'd ) what comforts will that black soul find ! when by tru● repentance , and faith , he is washed white as snow , by christs bloud in the sacrament , and purified into adams first innocence , and so be thus metamorphosed from a devil , into an adopted son of god , by a blessed union with christ , and filled with such serene joys as are beyond expression ; and yet our frailties are such , that when we know this , and can do thus , we are still so subject unto relapses , that we cannot stand in this happy station , a minute longer then by gods grace supported ; to let us see , that we must not depend on our own righteousness , but are to pray continually for christs righteousness to bring us to heaven . ccxii. christ said , i am in the father , and you in me , and i in you ; he also said , that if you ask any thing in my name , i will do it ; these are two short lessons of mighty consequence , for what can man desire more then to be in god ? and what can we wish for more , then to have what we ask ? and what can sinful man ask more , then forgiveness of all past sins , and grace to sin no more ? by christ● s●nding the holy ghost to sanctifie us , and to dwell with us for ever , and so to conduct us into heaven when we die . ccxiii. we ought to think often , and to rejoyce as often as we think , that the holy ghost is never absent from them that sincerely desire him , and do give him a warm welcom into a chearful heart ; and he that can afford this holy spirit a full possession at his reception , may keep him ever there , and will always find that he is with him , by the operation of his grace where he inhabits , still exciting him to love and delight in the law of god , and impowering him by his divine-guiding light , to live after the law of righteousness , which will bring him to such a union with christ here , as will assure his eternal rest with god in glory at the resurrection . ccxiv. though a lazie idle retired life , be not according to the christian rule , that says , no man is born only for himself , but is bound to imploy his talent given to him , for gods glory , and the good of others ; yet some men who have spent many years in the busie affairs of this world , with honest industry in their callings , may without a crime retire in their old age , from the noise and hurry of business , and also quit those gaieties , which they find through a long custom , that their frailty cannot totally re●ist their participation of ; and on that account may retire from such diversions as do disturb the full consideration , and preparation for their eternal being in the next world. by which retiring also , they may teach others to become so regenerate , as to find more felicity in private contemplations of heaven , then in all earthly fruitions ; which those that live in continual crouds , can hardly find time for . ccxv . it is great piety for a man in health , to live ever ready to die ; but it is another kind of story , for a dying man to rejoyce that his hour is come to go to god , and to quit his share in all the glories of this world. so that we are often to contemplate this great point of religion , and to practice on deaths image ( sleep ) every night when we lye down to rest , that we may learn to compleat our preparation for that mighty work of dying chearfully , which is so much discours'd of , and so seldom seen , though our last pangs do frequently seem to comply with what we cannot hinder ; and nothing can more conduce to cure this natural frailty , then setting our hearts to love the law of god , and to shew it by word and deed , and holding a constant conversation with our creator , in the daily raising of our faith , and our affection to our resurrection from deaths dominion , unto his everlasting bliss in heaven . ccxvi . there is no felicity in this world , without a contented mind ; and there can be no full contentment , without such a fixed dependance on god , as to be pleas'd with whatever he appoints , as best for us . which divine contentment , will raise our hearts to such a gratitude to god , with such a conversation in heaven , as will beget an holy courage to contemn all the crosses , and all the allurements this world can afford ; and this spiritual contentment we ought to cherish , as gods great favour , for us to delight in while we live , and to trust in when we die , as a mark of our election ; thus to divert us from longing after the perishing glories of this world , that never can assure us any lasting contentment by their enjoyment , nor any comfort when we expire . ccxvii . he that writes devotion , walks on a narrow plank with precipices on either side , and is in danger to slip into the gulf of spiritual pride on his own righteousness , or else in too much humility for his own unworthiness , may presume to think , that some things from the holy ghost informs him with evangelical rapsodies , when his soul soars so high towards heaven . so that in our best actions , we are with humble and grateful hearts , to give the honour and the glory unto god , for all that we do well . ccxviii . to love god , and to be beloved of god , is an immense meditation ; which by practice , must needs improve our interest in heaven : for when god sees our souls set to seek him this way , he will send his holy spirit to raise our ambitions higher and higher , to gain his favour , in hope of such an union with christ , as our nature is capable of ; by which such elevated enlightned hearts will find a felicity on earth , that no mans thoughts can guess at , that does not feel it , with a joyful assurance of being received into heaven when he dies ; so that we cannot have a better argument to invite us to live piously , and to die chearfully , then to love god thus ; for the true joy of a good soul in this world , is the very joy of heaven , which death shall not take away , nor interrupt it one moment . ccxix. we may do well to observe davids method in his victory over his sins , when they were his declared enemies : he did not retire from his charge and calling , to hide himself from their assaulting temptations , but forced them to fly from him ; and pursued them so , as they might never be able to return upon him . and having thus vanquished , and discarded all those his old companions , when he perceived them to be his enemies ; he soon became a man after gods own heart , and then found that he had strength , company , power , joy , wealth , and honour enough in god alone , with whom he spent the most of his time after , in prayers and in praises . so that as he did , we should discard our old evil habits , and all our old companions , ( workers of iniquity ) and make them fly from us , as david did , and then we shall find all those joys in our conversation with god , which david had . ccxx . david says , that god heard the voice of his weeping ; which shews that the sighs and tears of penitent sinners , are heard in heaven without words , and that devout tears which cannot speak , do speak aloud in gods ears ; nay , when we desire to weep , but cannot pour out tears themselves , ( doctor dunne says ) that god sees tears in the hearts of men , before they blubber on their faces ; and he is said to hear the tears of a sorrowful soul , which for sorrow cannot shed a tear ; the very lifting up our eyes to god , in a sincere sorrow , opens him windows , through which he sees a wet heart through the driest eyes ; and by his returns of grace , gives comforts , with the blessed peace of a quiet conscience , to assure our reconciliation unto him ; that we may with chearful hearts expect deaths summons unto our eternal rest in heaven . ccxxi . the supine epicure , the practical atheist , and the divine hypocrite have gained so great a vogue in some parts of the world , as hath almost worn true christian religion out of fashion , and out of countenance too ; while those are thought ill-bred men that practice any piety ; and none so well accomplish'd as they who have those three eminent vertues in most perfection , which do very often dwell together in such careless hearts , as do not at all consider , or not enough examine their integrity towards god. ccxxii . vve do generally wonder at , and pity the melancholy lives of some devout hermits , who are retir'd into desolate habitations from the converse of men : but do not consider the blessed contentment which their souls enjoy in a conversation with god , as if themselves were then in heaven ; with such an ambitious zeal , as fills their hearts with happiness , and holds up their souls so fixed on christ , as to desp●se all the glories of this world. so that we ought not to pity those happy men , but to look on them as divine objects , fit for our devout envy and immitation , who do enjoy felicities above the reach of earthly minds to judge of ▪ but yet every pious man , that can give his whole heart to god , needs not give his whole time too ( for we are required to serve god more waies than one , ) and may convert our closets into cells , where we may be sure to find god as often as we desire to meet him there ; as well as on the tops of rocks , who will not be confin'd to time , or place , that is ever with us every where . so that the mountain hermit , and the city hermit , may have spiritual entertainments , and comforts alike , while they live , and may die with as high delight to be with god ; and may shine equally as bright in heaven , when they meet there . ccxxi . let us redeem the time we have mis-spent , while we have time to do it , by making ready for our summons to the grave , as our prime business here ; and when god sees our hearts are fully fixed on him , he will guide and conduct us through the dark rugged paths of death , by the bright consolations of his holy spirit , to entertain us with comfort and delight , in our passage unto his eternal rest. let us then set our souls joy on this great work , and observe how gods grace , and our felicity does increase together , upon the remission of all our sins , and reconciliation to god. ccxxii . an habitual sinner that perseveres in his wickedness unto the end of his days , seems to think that his baptismal vow was to serve the world , the flesh , and the devil , and to forsake god and all his commandments . ccxxiii. it is not to be thought that any man can die chearfully , that does not believe he is then going to god ; and no man can believe that he is then going to god , but he that loves god , and fears to offend him : so that he only can be truly happy here , who can so fix his heart on god , as to find that his highest happiness in this world , is in preparing to go out of it ; but most men in health , are too apt to think themselves ever ready to die , and do not find that they are not , until the bell tolls them to their grave . ccxxiv. if there be one sin more predominant then all the rest , that by its frequent victories over thy frail nature , is now grown too strong for thy controul ; stand always on thy guard hereafter , to watch its first assault , and be so well arm'd against surprizes , as to have time to call in aid from heaven , to assist when such an usurping enemy appears , as thy own strength cannot resist : but let not thy new courage fail , fight bravely on to thy last gasp , and rather die then yield ; never submit , never comply with such a known enemy ; for when it cannot compell thee to consent , as formerly , 't will quit the field , asham'd to be so baffled by its slave , so frequently subdued before . and thus by a stout resistance , thou wilt find inward unseen aids , to humble that triumphant sin , that has so often tyrannized over thee . ccxxv. to die , while we are dying , is not strange ; but to be so unwilling to exchange our anxious days , in a distracted time , for an eternal rest , and joy sublime , is want of faith , or value for our god , to shun his presence , and embrace his rod : pretend to heav'n , but still do from it fly , because we will not , dare not learn to dye ; though we can only when our souls expire , obtain long life , which we so much desire . could we divide a moment to the eye , we should see life , the moment that we dye ; and faith does fully that defect supply , for though my body dies , it is not i. ccxxvi . postscript . the conceal'd author , doubting that he may be too soon known , does think fit to make some apology for exposing so many loose lines unto the censure of the world ; and does only hope , that all good men will in charity look on his mid-night thoughts , as rough oar found in a rich golden mine , from which they may wash away the soil , and lay up the pure gold for use ▪ finis . ccxxvii . no man can guess at the felicity of holymeditations but those who constantly converse with god that way ; and who have obtained grace to be admired at all times to such near aproaches , that their souls seem to be entertained amongst the angels in gods presence , while those divine addresses last ; by which god also seems to manifest his mercy unto the souls of men , in shewing them some glimps of that eternal glory they shall share in at the resurrection ; to fill our hearts with blessed ideas of his celestial joyes . ccxxviii . he that would know true joy on earth must secure his eternal bliss unto his own heart ; not only by confessing , bewailing , and forsaking his known sins in hope of pardon ; but must express his love to god , and his gratitude for that pardon ; with a true value of it , by improving his peace of conscience thereon with a continual conversation in heaven for the future ; and thereby raising his soul to such a delightful love of god , as to find that the prime entertainment of his heart , is to be so retired with his creator , and redeemer , that he may observe how the holy-ghost is ever present with them to improve his delight in them , unto as high joy as man is capable off on this side of heaven : and whoever can obtain grace , thus to make his devotion his prime pleasure on earth , will perceive a new kind of felicity , by such an exaltation in his soul as will raise his affection to god above all other divisions . and then , if such meditations do shew him such a prospect of his eternal bliss , as doth create a faithful expectation of heaven so delightful here ; he may presume that he shall not want divine valour to die cheerfully , when he is called to take possession of that glorious purchase which christ had made for him there . ccxix. it is worthy of observation , and our most serious meditations , to see how much all men of all humors , and all conditions , young and old , are generally of one mind in our great journey through this world ; where we are humbled together , and tossed , and tumbled in rough rugged ways up and down steep hills , full of hopes and fears , still entertained with more storms than shun-shine , and never free from such dangers , as do fill most mens hearts with unquiet thoughts through their own journey ; though some good men well armed , can smile , and sleep it out with patience , while others sighing , groan and weep the whole way through : and too many there be in this great caravan , who laugh and sing , and merrily pass their whole time without a thought of whether they are going , until their turn comes to be tumbled out into the pit , with as little regard as they went thither . but almost all , are all the way of the same mind , to linger on in their uneasie passage , rather than once heartily to wish to see their journeys end ; and very few there are , that do entertain any joyful thoughts of their arrival there at last ; so that till time by day and night , of course transports them thither ; though tied and cripled by various hardships in their long travels , very many do wish they might return the rugged way they came ; to endure another age of sorrows , pains , and troubles , rather than to alight from their woren-out waggons , to rest a while in their own homes , though they know there is no other way to pass unto eternal bliss . but when they find the wheels , and axel-trees that bore them up , do crack under their heavy burdens , past all hope to carry them any longer on ; then to late , they flatter themselves with vain hopes to flatter god , as if they did desire to be with him ; when they do know that god doth see , that nothing could by them be done , to keep them longer from him. for which great frailty in mankind , the only sure cure is , to think of , and prepare for our journeys end , all the way we travel thither ; and then the expectation of that joy , and that glory we march towards , will sweeten all we suffer on our way to god. and happy are those men , that can obtain grace to travel so to heaven , as to get such a tast of those celestial joys in their way thither , as will make their hearts glad to think they shall arrive , where they are to rest for ever in peace , and glory . ccxxx . if we believe charity to be a prime christian duty ; to relieve the poor by our purses , and by our good councel , and vertuous lives , to reform sinners , how great an offence is it ! for christians to oppress their neighbors , by unjust power , and to seduce others unto evil actions , or to defame , and scandalize the most innocent on any design , or for envy ; and in general to be more eminently wicked than heathens ; as if we strove in emulation to out-do the devil in malice and rapine , to shew how we can defye all christian principles , that should lead us unto our salvation . ccxxxi . he who truly loves , desires to be much with his beloved ; and if god be that object of his hearts delight ; he will desire to be ever with him , and may assuredly have what he so desires , by raising his soul in frequent meditations unto the divine presence , where god will sometimes admit of his transported elevated affection in prayer , to some degree of his celestial bliss ; and will sometimes send down his holy spirit , to sanctify his heart with such growing comforts there , as will consecrate that to be his temple , where he will abide so long as he finds a sincere welcome , with a total resignation unto him. and this divine felicity , this pre-possession of heaven , this holy conversation with god ; will invite such a man unto continual ambitious endeavors to get nearer , and nearer with delight , towards his entering into the eternal joy of his beloved . and by such a dayly practice , he will find his heart so fill'd with grace , and so armed with holy courage , as to be always ready to die cheerfully ; which is our only way to shew our love , and our desire to be with god. and is the chief business that we were born for ; and when rightly understood , is the supremest pleasure we can have on earth , in our way to heaven , to be ever so ready for our summons thither , that no crosses , losses , or afflictions in this world , nor all the glories therein , shall be able to give us any interruption in our journey thither . ccxxxii . it may sometimes be useful in our meditations , to compare small concerns with greater , and so to set our frequent troubles opposite unto our delights in this world ; and then to judge ingeniously between them ; and if our joyes do weigh down the scales ; then to re-weigh those joyes below , with the joy and glory above ; that when we are most laden with wealth and honors , most elevated with the smiles and favours of great princes here ; then to raise our souls unto a holy emulation with the saints in heaven , for gods favor there ; as our supream felicity , which will creat such a purity of heart within us , as will be more constantly delightful , than all this world can give us ; and by such a resurrection from earthly pleasures , to long after the next worlds everlasting joys , will fix our affections on that eternal bliss , with a divine transporting joy , to foresee that glory we shall find , ●he moment we expire . ccxxxiii . a regenerate mans frequent devout meditations , do raise in him a delight to converse so with god , and doth increase that delight , unto the most immense joys , that the soul of man can reach on earth . it is like the adding of ciphers to a forme● summ payable from a banck of treasure that can never be exhausted ; but the more we multiply that score , the more we may ; and the greater our account grows this way , the surer will our payment be ; by fast linking our earthly joyes , unto the everlasting chain of joys in heaven . finis . errata . page 9. l. 12. r. will so fill it , p. 10. l. 17. induced r. endued , p. 14. l. 9. then r. there , p. 25. l. 9. mark r. work , p. 26. l. 12 times r. aims , p. 47. l. 8. concealed r. cancelled , p. 49. l. 11. r. without p. 150. l. 13. r. despair , p. 151. l. 19. of r. our , p. 155. l. 7. r. marks they wear . true christian love to be sung with any of the common tunes of the psalms. dickson, david, 1583?-1663. this text is an enriched version of the tcp digital transcription a35958 of text r32402 in the english short title catalog (wing d1411). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 42 kb of xml-encoded text transcribed from 16 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a35958 wing d1411 estc r32402 12670234 ocm 12670234 65480 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a35958) transcribed from: (early english books online ; image set 65480) images scanned from microfilm: (early english books, 1641-1700 ; 1525:23) true christian love to be sung with any of the common tunes of the psalms. dickson, david, 1583?-1663. [31] p. printed by andro anderson, edinburgh : 1655. in verse. attributed to dickson by wing. imperfect: pages cropped and torn with some loss of print. reproduction of original in the british library. eng jesus christ -poetry. christian poetry, english -early modern, 1500-1700. a35958 r32402 (wing d1411). civilwar no true christian love. to be sung with any of the common tunes of the psalms. dickson, david 1655 6879 45 0 0 0 0 0 65 d the rate of 65 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2003-12 tcp assigned for keying and markup 2004-01 aptara keyed and coded from proquest page images 2004-04 olivia bottum sampled and proofread 2004-04 olivia bottum text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion true christian love . to be sung with any of the common tunes of the psalms . col . 3. 16. let the word of christ dwell in you richly , in all wisedom , teaching and admonishing one another in psalms , and hymns , and spirituall songs , singing with grace in your hearts to the lord . edinbvrgh , printed by andro anderson , anno dom . 1655. to the reader . since christs fair truth craves no mans art , take this rude song in better part . true christian love . i have a heart for love , and love i cannot choose but have , a love that can give full content , the least as i can crave . i want not , suters , and they all have agents still with me , who promise that which i do seek , but sure i know they lie . though honour height to lift me up , and mammon me to serve : yet their attendants skars me not , nor makes my heart to swerve . pale fear , duske envie , care and toyle , with other ill hew'd wights wait for my service if i weed , their masters , o what sights . the onely thing like to prevaile , was match unto my minde : when fancie buskde my party with , perfections of each kind . but now i see that fancie is , not reall as it seemes : no earthly love can give content , all loves but christs are dreams . then why want i contenting love , since christs love may be had : in whom is all that i do seek , or can be thought or said ? what other loves do seem to have , is truely in him found ; the scattered beauties of them all in him are jointly bound . what they do lack and cannot have ▪ because they finit be , it s infinit , in him it stands for ever still : o hee , he , he is only worthy love , and nothing else but he , alas , that vanity so long hath so bewitched me . why heard i flattering idols words ? why did i parly keep : why suffer'd i affection to sing me so asleep ? how went i on so foolishly , and keept so oft their tryst , as if false loves could be found true , and had no minde of christ . no , not when christ was suiting me , and they found oft untrue : i stack still in their bonds and could my self no wayes rescue . yet good and wise lord jesus christ , did still pursue my love : he knew though i refus'd , my heart was his ; he could me move . and now it s done , my love is thine , lord jesus home receive this whorish heart , and suffer not my soul hence to deceive . there shall my suiters all me serve , but thou my love shall be , they shal be mine , not i theirs , else they shall not follow me . thus shal i have advantage twise , and blest shal be my lot , i le get my lovers goods , and love above theirs , well i wot . a love that will not me despise , though i unworthy be , though vile and loathsome , yet will he not loath but pitty mee . though fickle i , he will not change , his constancy is known ; of change no shadow is with him , he loves for ay his own : when i for want of wit , and strength offend and do confesse : he will not chide but pardon me , my faults both more and lesse . he will not charge upon me lay , more nor i may well bear , but will my burthens as i need , support , i do not fear . no wrath at others wil cause him unpleasant be to me : no flanderer will get his ear , to heare of me a lye . he will not misconstruct my words , he will not angry be : nor fret without a cause , nor frowne , nor fitch a fault falsly . nor mark my wayes so narrowly , as nothing to passe by : his love will hide my sin in love , faith safely may rely . he will not waste his heritage , nor will himself disgrace , no foes can hurt him , and their spyt , he turnes upon their face . his love to other saints shal not , work prejudice to me , more then the suns light unto all , doth hinder me to see . no causelesse jealousie will vex at any time his minde , but if he see my heart go wrong , i know he is so kinde , as to admonish and rebuke , and chasten if it need , and so me save from perishing , too oft deserv'd indeed . if i be sad , he will be loath , yet more to vex my heart , if any other will do so , 'gainst them hee 'l take my part : and those that grieve me he will grieve , and curse them more and lesse , that curseth me , so will he those that blesse me surely blesse . if trouble set about me round , he will not me forsake . nor leave me comfortlesse alone , but pity on me take . and if he hide his face a while , as wisedome oft requires : he doth but excercise my faith , and sharpen my desires . and if he seeme to stay well long , that i become so dead , as i can neither say nor sing , nor meditate , nor read , nor do ought else that might asswadge hearts pangs in such a case , but sit and droup and hang my head , long looking for his grace . uttering but broken words or none , perplext with thoughts confusde , suggestions whisper all the while , as if i were refusde , yet still his gracious hand doth me support , with secret strength : and makes me in these deeps not drown , but brings me through at length . mean time he keeps my scattered words , and failing those my teares : in books and bottels , and takes course , to rid me out of fears . and failing both my words and tears , he makes each wofull grone : and failing those , my sighes , and all the parcels of my mone . yea ; when i fit astonished , my lifted hands and looks : speaks all my minde to him , as if it written were in books . for he doth search the heart and knowes , what is the spirits mind : and as its fit , gives answer to needs cry , in every kinde . and look how sharp these tryalls are , their fruit is far more sweet : his countenance compenseth all , with one blink when we meet . for he doth make my heart more glad , then any tongue can tell : though grief was great , yet joy is now , more sweet nor grief was fell . for judge ye whosoever felt , what weight in sin , what griefe , in minde opprest what angnish is ; when soul sees no relief , what torment in perplexity , what horrour in gods wrath , what hell in feard eternity , at loosing of his breath ? and presuppon a soul were sure to dwell at last above , in heaven with christ , yet know ye not , what langour is in love ? what sicknesse in deferred-hopes ? what battell with our so : what trouble when god hides his face , and seems us to forgo ? now judge again , when weights are lift grief , anguish , torments gone . for wrath , death , hell , eternity , of fear now there is none . but in their place the heart lift up ; life , light , and rest , is come felt love , peace , victorie , hearts health , and christs sprit , all in summe . judge when our much prokocked lord , himself shews reconcilde , if with the joy that then is felt , a heart may not be filde . now what can others love do heere , to soule in such a case but adde more grief , and make the vaile more thick to hide christs face . then others loves all get you gone , or else take servants place : too hard conditions were to me , for you to quite his face , for one houres joy in him is more , though mixt with drierie tears , then all earths honour , pleasure , wealth can yeeld in many yeares . now let me rest and ruse my love , who first me lov'd , and chusde , and long cald for my wortalesse love , and would not be refusd . i le seek his love , as he sought mine , and learn of him to love , since he invites i cannot misse , though whiles he shall me prove . my love 's his fathers eldest sonne , his father , king of kings : his heritage is heaven and earth and in them both all things . his wisdome laid the worlds round , and parted sea and land , earths body through , as vines he drew the waters with his hand . he made the sun and stars so swift , yet not be seen to move , least men on earth had vexed been with motions from above . his strength upholds this weightie globe and yet which is far more , he bare our sins and heavie wrath , deserv'd of us therefore : for trueth gods promises in him , are all , yea , and amen : for love , his death for us a proofe , sufficient hath been . for justice he can do no wrong , for mercy there is none or shal in hell be , who have sought for grace through him alone . most loftie and most lowly minde , most good and most severe , most lovely , and most terrible . do all in him cohere . the meekest lamb to all his friends , a lyon to his foes , he gives his peace to all that comes , wrath followes all that goes . no foe can stand before his face , no fugitive can flee , no lurking hole can hide from him , his eyes do all things see . almighty , all where present , though , his body heaven containe , eternall god , though he as man , mans properties retaine . no robry for his maiestie his fathers match to be , the fathers god-head and the spirits , and his are one all three , therefore when i do love the son , i love the father too : and so the spirit who dwell in him , to all i worship do . hee is the tree of life to me , and so to all his own , no fierie sword debars us now , all wee for friends are known : in him my sabbath is begun , he teacheth me to cease from mine own works , and leads me to his rest by steps , of peace . flood branchd in foure to water all new plants of paradice , redeemde , and holy , making them , and righteous and wise , though we have slaine him , yet his blood speaks better things for us , then abels crying curse but his cryes , lord be gracious . though wrath should overflow the land , as with a new deludge , or fire consume the earth , yet christs safe ark is for refuge , for now no wrath unmixt with love , shall of his own be felt , because god in his sacrifice , the smell of rest hath smelt . and as the bow in clowd is pawn of not returning flood : so is that offring constant pledge of our eternall good . true isaack offered up to me , not minted at but slain : most isaack like in this escape , though slain he rose again sweet ioseph by his brethren sold , by our means made to serve : he hath provided well our food , least we through want should sterve , from egypts bonds and slavery base , it s he that sets us free : it s he that doth prepare our way , through floods and raging sea . the prophet raisde like moses true , but fruitfuller then he , he law , and curse , and types of good , christ , grace and truth gives me . my duty moses shewes but strength none can he give to do , but christ , by teaching gives me life , and will , and action to . the priest that offred only once ; and pacify'd for ay : and needs not aaron-like repeat his sacrifice each day . for aarons offring oft did prove his offring unperfite , but christs because it perfect makes , god still our sins to quite . in him all leav's and types are fild . in him they have an end , no further use of them since god did christ their substance send , no priest by office now on earth , no proper sacrifice , no alter of materials no fixt place of service . the tent where god dwels bodily , the temple where the tryst , is set for meeting of our god , as reconcil'd is christ . he arke with readie angels eled . he mercy seat of god , accesse , and oracles of peace , giving to us abroad . by him the withered rod bears fruit , with him is manna hid , the law in him lyes closde from speach , except through mercies lid . by him my prayers are perfum'd and smell as insence sweet : by him my cup is furnished , and table fill'd with meat . the priest , the alter and the lamb , the laver washing all : and what else any rite did signe , he fils up great and small . the judge which rids his people from all adversaries hand . our kindly king by whom we may possesse that promis'd land . to all his iubjects affable , above all earthly kings , his basest servants have his ear , at all times in all things . he is the churches darest love , and therefore must be mine , though i be base , yet will his grace to be my love incline . oft hath he prov'd his love to me , and will not now decline , oft hath his love much sweeter been to me then finest wine oft hath the preaching of his word , in straits and fears of death , as sweetest kisses been to me , convoyed with lively breath . oft hath his apples hunger stayde , my thirst his flaggons quench'd , oft hath his shadow me refresht , as herbs by dew bedrench'd oft in his love withdrawing , hee from bed hath made me rise , and seek him long before i fand , to make me after wise . and when we met , his wrath was gone , he cald me spouse betroath'd , and washing me by pardon , said my fair love though self loath'd : now fairest love , let my soul say , who made me clean but thou ? who made a childe of wrath like me stand reconciled now . what makes me lovely , but thy love that set the price on me : whose beauty makes me fair but thine what have i not from thee : my exaltation is come , to be a childe of god by thy descending to be man , and some whiles heer abode : thy clean conception and birth , proves thee to be the tree : where cut from adams filthy stock ●impted clean must be . thy manger makes my bed more soft , thy stable gives me innes : thy banishment home brings me where , my countrey-people winnes . thy wisedome in thy child-hood hides my foolish youthly toyes , thy self devoting unto griefes is ground of all my joyes . thy emptying my fulnesse is , thy meannesse me promots . thy hyding of thy royall state a kingdome me allots . thy servants shape and service done , from service sets me free ▪ and bondage of proud sathans yoke , and sins strong tyrranie . thy lurking thirty years unknown , for ever makes me shine with glory far above the reach of subtilest ingine . thy name inrold in sinners book , by baptisme makes my name to be inrolde among the saints , even those of greatest fame . thy offring suretiship for me to god at iordans bank , hath fred me of my sins , and hell , well's me and god i thank , i hear thee say to god , behold me and my children all : i hear the father answer thee , i love you great and small . i hear thee say : take me for them , let me their burthen bear : i hear the father cry , content come children , come and hear . come hear the covenant between me and my dearest son , come give your hearts consent thereto , and then your bargan's done . i heare thee say , mans due is death , i le do thy will , o lord . my soul and body both for theirs , let suffer i accord . i hear thy fathers voice from heaven cry , lovely son art thou these all , and this , ( and that was i ) are thine , i 'me pleased now . i hear him say to all , and me , go hear my son and live : he drew . i came thou welcom'd me ; and life i feel dost give ? now take me with thee where thou wilt for we must never shed . in faith my soul is glew'd to thee , lead me as blind are led . crosse sathans teeth , if our way ly ▪ and crosse each other foe to priests , to beanch , to golgotha , lead me and i will go . but lead ; and leave me not , or else i cannot misse to fall : if thou do hold me in thy hand , i fear no foe at all . thy combats makes me not amazde , for what could make me wo : thy victory my conflict makes , to be with vanquishde so . thy going to the wildernesse brings me to saints city : thy fighting all alone makes me fight in thy company : thy being tempted fourtie dayes , all my dayes makes me sure , thy presence , help and comfort shall with tempted me endure . if by some wrong mean i be tempt , to fill my natures lust , or god to tempt , neglecting means , under pretence of trust . to help or hazard life , some way , which god will not allow : i see thee still before me , lord , my helper heer be thou . it s true my flesh doth grieve to think , what may thy saints befall , what horrible suggestions , and blasphemies withall . what shapes and apparitions , by night some , some by day : yea power of this flesh , yet thou so usde my fear do stay . most dangerous of all , me thinks , when sathan god to scorn , in false religion worship craves , and hids both hoof and horn . and angel-like in some mans mouth , bids to some image bow , and worldly motives brings thy truth to cause me dis-avow . in this case lord give light , that i may sathan bid avoyd : for thousands here for fault of light guild have been and destroide . to free me from this ill , i know new trouble shall me breed : and make the world me persecute with spight , in word and deed . but so i may thy truth containe , and still adhere to thee : i fear no persecution , nor wickeds injury . more hatred can i not , then thou , no more despised be : more chargde with bitter calumniès , nor ofter get the lie . more scornde and mocked in my face ▪ more followed at the back : finger and tongue shut forth withall , murgeons that mockers make . lesse welcome where i offer love ; lesse thanked for good deeds : worse intertaind in my countrey , worse furnisht in my needs : more friendly handled by my friends , and those of mine own blood , then thou was , i , yea none can be who suffer shall for good . what can befall me which did not before befall to thee ? what more distrest for righteousnesse , can i expect to be ? what ludging lesse then ly thereout ? what harder bed then rocks : what sharper rest then not to sleep , or to preveene the cocks , what scant or want , more then to have no penny in my purse . among such people as me hate , and in their heart me curse . what greater hunger then to faste , and when it s come to eat , to send and buy some course peece bread and get no other meat . what greater drouth then want a drink , in journey at mid-day ? and for a drink of water call , and hear on say me nay ? what spoil of goods more then to strip me naked to the skin , and in my sight divide my cloaths , and then to scorn begin . what danger more then present death , by stones lift up to cast . there steep down rocks , heer man adjudgd , to be thrown down made fast . what banisht can i more be then for life chasde heer and there : without a hole to hide my head , which even to beasts is rare ? what prison worse then fall in hands of persecuting priests , thirsting like wolves for blood of saints to grace their godlesse feasts ? what judgement more unjust then find my party sit as judge , and still the lesse fault he can finde , the more at me to grudge ? and if i speak a modest truth to smite me on the face : and pull the haire off head and cheeks , and all me to disgrace . what torment more then pricks thurst in on 's head fourscore at once ? yea all the flesh with scourging rent , and nothing safe but bones . and those so racked in all joynts , as sinews none go free . but legs and armes asunder spelde , hung up and naild on tree . and what might seeme to be untouchde , thy tender bowels all . so burnt as slockning welcome was , by vinegar and gall . all this thou suffred , lord , and more then any can expresse . why should i then be feard for such like suffering more , or lesse . thou came to witnesse for the truth , and so must all thine do : thou came to suffer for the truth , and so must all thine too . none follow thee , except they be content thy crosse to bear : none crownde shall be , except they will for truth thy livery wear . the truth is limit to thy word , thine and none others saw ; thy scriptures meaning thou wilt have my rule and thy full law . o that i were inclinde to do what duties there are namde ! then when i suffer should for truth i coulde not be ashamde : and suffer must we , else do wrong , when men from age to age , to chop and change thine ordinance run head-long in a rage , and by their own traditions do make thy precepts voide , urging their own will more then thine , so lyes thy law destroide . but thou lord , over all declares such worship to be vain : and ere we yeeld , thy jealousie wills rather we be slain . yea ere we do a needlesse work and weaken little ones , we choose our urgers should us sink in deep seas with milstones . then strengthen , lord , my faith in thee , that flesh i do not fear . but fear may only thine offence , whose love be bought so dear , and since thou hast me bought so dear , why may i not be sure : that love which made thee pay my price shall stedfastly endure ? if i should lean to my free-will or strength , i could not stand , oft had i perisht , if my life had lyne in mine own hand . i wonder not that such as leane to their works , will or strength , fit , others for , and make themself apostasie at length . for such do not deny themselves , and so not follow thee , i chasde am to thee for refuge , and so preservde must be . chasde souls are sensible of sin , and sensible of wrath . and flee from both to thee for life , and in thee draw their breath . how then can such not persevere , and so be sav'd at length , whom thou dost empty of their own , and fils with thy fresh strength . these are the souls that come to thee . whom thou wilt not cast out : these souls are drawn and driven to thee , whom thou must save no doubt these are thy sheep for whom thou prayes for whose life thou didst die whom liars shall not long deceive , whom non can pull from thee . these did thy father give to thee , with this expresse command , son ? see thou losse not one of those , i 'le crave them at thine hand . keep them and make them persevere , and lead them all the way , through life and death , and raise them up to glory at that day thou dost accept this charge and pawns , thy honour charge to keep . our faithfull sheepherd well i know not slumber will nor sleep . these sin and law chasde souls thou counts true isaaks all to be : children of promise styling them , and heirs annex'd with thee . these are gods elect , whom he hath predestinat of old , and in his councell hath decreed to save as he hath told . whom to assure of endlesse life by his unchang'd decree , his truth and oath he laid in pawn , in which he cannot ly , and swore by his eternall self , for greater there was none : that of this elect company there should not perish one : and though these souls like ship on sea may fearfully be tost . and whiles may seem close overwhelm'd yet none such shall be lost . their anker lyes within the vaile , no winde can make it drive : it lyes where thou art landed lord , and where we shall arrive . now who so saith that thy elect for all this perish may and that thy saints of purpose call'd from thee may fall away . and looses us from leaning on the strength of thy right hand : they draw from building on the rock , and bids us build on sand , they say peter and iudas are alike belov'd of thee , and that they both for gifts receiv'd , alike beholden be : as iudas for his perishing , may wyte the love of pelf : so peter his free-will for life may praise and thank himself . they say thou knowest not who are thine ▪ of none they make thee sure : they say the lords foundation doth not ay firm indure : they say thou chooses some to day , and casts them off the morn : they make thee like vain man to be , and do thy counsell scorn . they make thee pray for thine elect , and not get thy request : yea though thou for them live for ay , to interceed as priest . gods elect whom to he gives right , to be his sons and heirs , they make them want sure right to have , the heritage for theirs . that saints till death seduc'd may be , and sheep pull'd from thine hand , whom god thee chargd to keep and save to say , they do not stand . thy word , thy oath , thy covenant they make no certaintie : faiths anker they make drive , they speak in iubstance blasphemie . they make the merchand nothing wise , and very short of thought ▪ who pay'd the price , and was not sure to have what thou had bought : yea , so unwise , as for thy sheep thine own life not to spare , whom thou may losse , though so dear bought such foolish blocks are rare . o wicked thoughts be far from me , i know thy love doth last : and whom of purpose thou dost call thy grace doth hold them fast . whom thou dost love for them thou died , for whom thou dy'd they live : thy love , thy ransoning , and heaven , all joyntly thou dost give . and whosoever hates his sin , and sets his love on thee , may be assur'd thou lovd'st him first , and for his life didst die , now , lord , thou knowes i hate my sin , and seeks to have it slain ▪ thou that knows all , knows i thee love , and feels it not in vain . then lord my love thou wilt allow , that i apply thy death . and by that means perswaded rest , to be exeemd from wrath , and well i wot the ransome is sufficient eneugh me to redeeme from hell , and imp me in thee as thy bough . for me thou emptied thy self , and stood in fathers aw : for me thou emptied thy self , and fulfilled the law . for me thou took on thee the curse , and felt thy fathers wrath : for me oft plunged was thy soul , and heavy to the death , for which i sinfully did laugh , thou mournd and wept full sore : for pleasure taken in my sin through grief oft didst thou roar . for mine ill words thou silencd was , and knew not what to say : for mine ill deeds thou lord was bound , condemned and led away . thy ditty were each one my wrongs against both god and man : thy sentence was my due desert for sins whereto i ran . these lashes laid upon thy skin , those stripes and all thy wounds were for my souls wounds made with sin ▪ o love which thus abounds ! o thus my love to see thee sad , o thus to see thee weep : o thus to hear thee grone and pant , and cry with sighs cut deep . o agony ! o fearfull sweat ! o tears ! o bloody drops ! how mingled down from cheeks to feet each chasing other hops . to see my love for love of me on bloodie shoulders bear that crosse , that curse , that growing wrath and trembling thus for fear . to see almighty god so weak , lifes fountain thus to die : with shame & pain ov'rchargd , till heaven wondred and all for me . woes me for all my sins ! woes me , for roots of sin so strong : which have so long time grown in me , and like to stick so long : oh help my love ▪ to have them slain : oh here revenge thy death ! oh on this ill avenge me too , which wrong'd us both so hath : well's me , i wot thou wilt anone grant this , and each request : anone our joy perfite shall be , anone our marriage feast . for as thou died for me , for me so also didst thou rise : and reignes as god , and shal me fetch , so makes thy word me wise . fond lovers ! tell me now if you have any love like this ? come take a share with me , my love wholly spirituall is . come change your loves ▪ and love with me or else you perish shall : go charge your loves to do the same , or perish shall you all : gods curse on him that loveth not my love lord jesus christ : or loves not them that do love him , this curse with death keeps tryst ▪ 〈◊〉 this is my love , yet if 〈◊〉 could like your love die , all these excellencies of his should work my miserie . or yet if i by death could be depriv'd of this my love : all that is said or can be more were nought to my behove . but now my love shall never die , his dayes shall never end ; his life shall eternize his love , his life to love doth tend . and i by death shal have no losse , my love shall then be more , both mine to him , and his to me , blessed be god therefore . yea , and because i cannot live , and broke his love beneath , my chariot to eternall life death he appointed hath . therefore till death his love shall be the best part of my life : in him i 'le strive gainst baser loves , and death will end the strive . only , my lord , still pittie me , and tarrie not too long : my sprite and flesh cry , come lord , come death shal renew my song . finis . notes, typically marginal, from the original text notes for div a35958e-170 psal. 4. 6 , 7 ▪ 1 john 2. 15 , 16 , 17. 1 tim. 6. ● eccles. 1. 2. can. 5. 10. psa. 77. 22. psa. 73. ● . cant. 1. ● cant. 8. 1 ezek. 16 5 , 6. 〈◊〉 ● . 6 iam. 1. 17 iohn 13. 4 psal. 10 ; 8 , 9. 1 cor. 10 19. hab. 3. ● . isa. 27. 4 psal. 103. 3 ● pet. 4. 8 psa. 89. 22 john 13. 1 isai. 30. 21 rev. 2. 19. gen. 12. 3 num. 24. 9. job 5. 29 psa. 61. 15 pet. 1. 9 7. james 1. 2 3 , 12 joh. 5. 14 isa. 13. 2 psa. 56. 8 psal. 120. 2 rom 8. 27 psal. 20. 5 psal 4. 7 psal. 34. all psal. 76 to 10 verse prov. 13 12 psa. 22. 14 psal. 116. 3 ▪ 14. & 7 , 8 joh. 15. 13 psa. 84. 10 psalm 116 7. gal. 2 20 iohn 2 18. dan. 2 47 psalm 2. 8. heb. 1. 2 prov. 8. 22 , &c. 2 cor 1. 20. rom. 5. 8 deut. 32 4 isa. 57. 15 mat. 〈◊〉 . 29. mal. 3. 2 psalm 139 7 , 8 , 9 , 10 11 , 12 rev. 4. 7 mat. 28. 20 phil. 2. 6 1 ioh. 5. 7 gen. 3 22 ●●●d . 24 iohn 5. 14 ▪ 15 gen. 2 2. 3 heb. 4. 10. gen. 2. 10 gen. 4 ▪ 10 gen. 6. 14 gen. 8. 21 gen. 9. 31 isai. 54. 9 heb. 3. 2 , 3 iohn 11 17 2 cor. 3. 6 , &c. heb. 7. 26 &c. heb. 10. 14 heb. 7. 1● heb. 9. 2 &c ▪ num. 17. 8 col. 1. 17 isai. 57. 1 cant. 1. 2 cant. 1. 2 cant. 2. 5 cant. 2. 3 cant. 5. ● cant. 1. 5 cant. 1. 16 hos. 2. 3 luke 1. 35 luke 2. 16 mat. 2. 13 luk. 2. 47 phil. 2. 7 isai. 8. 18 isai. 55. 3 psal. 4. 8 psal. 61. 2 mat. 27. 33 rom. 8 31 mat. 8. 31 matth. 4. 1 matth 4. 1 heb. 2. 18 mat. 4. 3 mat. 46 mat. 4. 8 mat. 4. 6 mat. 4. 10 luk. 23. 11 psal. 22. 7 john 1. 11 mat. 8. 20 mat. 7. 27 john 4. 5 john 4 ▪ 5 mat. 2. 37 iohn 8. ●● luke 4. 20 mat. 8. 2● mat. 26 5● mat. 26. 65 joh. 18. 22 isa. 50. 6 mat 27. 29 mat ●7 . 25 mat. 27. 4 mat. 16. 24 1 tim. 2. 12 ioh. 5. 39 1 pet. 4. 16 mat. 15. 19 psalm 119 116 mat. 15. 9 mat. 18. 6 psal. 56. ● iohn 13. 1 mat. 16. 24 heb. 6. 18 iohn 6. 37 iohn 17. 9 ioh. 10. 28 ioh. 6. 39 ioh. 6. 39 psal. 111 4. heb. 9 rom. 8. 9 rom. 8. 17 tit. 1 , 1 rom. 8. 9 heb. 6. 18 heb. 6. 13 isa. 54. 1● heb. 6. 19 rom. 8. 28 mat. 7. 24 mat. 26. 15 2 tim. 2. 10 heb. 6. 1 , 17 18 iohn 17 9 rom. 8 34 heb. 7 25 rom. 8. 16 ioh. 10. 28 heb. 6. 18 ioh. 10. 11 ioh. 13. ● rom , 8. 28 〈◊〉 5. 8 1 ioh. 4. 19 ioh. 21. 17 gal. 2. 20 psal. 116. 17 rom. 4. 5 phil. 2. 7 gal. 3. 14 mat. 26. 38 mat. 27 isai. 53. 9 iohn 〈◊〉 . 27 mat. 2● 3 , 8 luk 2● . 24 mat. 27 mat. 26. 45 rom. 7. 4 ioh. 16. 23 rom. 5. 25 〈◊〉 4. 〈◊〉 5. 10 ●ant . 5 16 cor. 16 〈◊〉 24 acts 2. ●4 rev. 1. 18 ● cor. 5. 1 rev. 1. 1● heb. 1. 1● 1 cor. 13. 1● 2 kin. ● . 1● rev. 22. 2● christs kingdome on earth, opened according to the scriptures. herein is examined, what mr. th. brightman, d. j. alstede, mr. i. mede, mr. h. archer, the glympse of sions glory, and such as concurre in opinion with them, hold concerning the thousand years of the saints reign with christ, and of satans binding: herein also their arguments are answered. imprimatur; ia. cranford. feb. 12. 1644. hayne, thomas, 1582-1645. this text is an enriched version of the tcp digital transcription a86120 of text r200009 in the english short title catalog (thomason e278_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 253 kb of xml-encoded text transcribed from 49 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a86120 wing h1217 thomason e278_1 estc r200009 99860811 99860811 112936 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a86120) transcribed from: (early english books online ; image set 112936) images scanned from microfilm: (thomason tracts ; 46:e278[1]) christs kingdome on earth, opened according to the scriptures. herein is examined, what mr. th. brightman, d. j. alstede, mr. i. mede, mr. h. archer, the glympse of sions glory, and such as concurre in opinion with them, hold concerning the thousand years of the saints reign with christ, and of satans binding: herein also their arguments are answered. imprimatur; ia. cranford. feb. 12. 1644. hayne, thomas, 1582-1645. [6], 90 p. printed by ric. cotes for stephen bowtell, and are to bee sold at his shop at the signe of the bible in popes-head alley., london, : 1645. "christian reader" signed: t. hayne. annotation on thomason copy: "aprill 10th.". reproduction of the original in the british library. eng jesus christ -kingdom -early works to 1800. a86120 r200009 (thomason e278_1). civilwar no christs kingdome on earth, opened according to the scriptures.: herein is examined, what mr. th. brightman, d. j. alstede, mr. i. mede, mr. hayne, thomas 1645 45978 157 260 0 0 0 0 91 d the rate of 91 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2008-08 tcp assigned for keying and markup 2008-09 spi global keyed and coded from proquest page images 2008-10 john pas sampled and proofread 2008-10 john pas text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion christs kingdome on earth , opened according to the scriptures . herein is examined , what mr. th. brightman , dr. j. alstede , mr. i. mede , mr. h. archer , the glympse of sions glory , and such as concurre in opinion with them , hold concerning the thousand years of the saints reign with christ , and of satans binding : herein also their arguments are answered . imprimatur ; ia. cranford . feb. 12. 1644. london , printed by ric. cotes for stephen bowtell , and are to bee sold at his shop at the signe of the bible in popes-head alley . 1645. christian reader , divers are the causes of error in religion . many there are who will not rest content with necessary and saving truths others are misled by enthy siasms and their own private spirit : some erre by reason of the weaknesse of their judgments , and not attending to them that can better informe them : but above all , what christ said to the jews was and ever will bee true , men erre not knowing the scriptures . admit , will some say , what you affirme to bee most true in the generall temper of the now d sordered world , you may not lay these imputations on such whom you undertake to answer ; they were men learned , moderate , cautelous , well-studied in scriptures . it is granted : but the best may erre , and therefore let us search the scriptures , as did the bereans , and try whether side in these points maintain the truth . dr. alstede was a man of vast comprehension , but had many irons in the fire ; mr. brightman i leave to dr. coopers judgement , who sayes that pretending to give us a revelation of the revelation hee hath set forth an obscuration thereof . mr. mede was my worthy and learned friend , but not to bee preferred before truth . mr. archer was held to bee a pious and good christian : if hee bee not the author of the book in his name , let him beare the blame that fathered it upon him . who should bee the penman of the glympse i know not . with none of these deale i farther then they are ingaged in this dispute . what i cite out of dr. alstede is from the english edition , more parable now then the latin . what i crave of you good reader is this ; that you would read without prejudice , examine each matter throughly , and judge impartially . yours in all christian offices of love to be commanded , t. hayne . the contents of this treatise . chap. i. whether christs kingdom on earth bee yet begun or not ? the question sttated . the affirmative proved . page 1. chap. ii. the chiefe and common argument produced against my tenent answered and confuted . p. 4. chap. iii. the answer to many objections of the divines , who endeavour to prove , that christs famous kingdom is not yet begun . p. 9. chap. iv. mr. th. brightmans judgment of the times in daniel and the apocalyps particularly examined and refuted . p 34. chap. v. dr. j. alsteds and mr. h. archers and others account , and arguments about the same times propounded and refuted . p. 38. chap. vi . the arguments and authorities from the rabbins urged by mr. mede on rev. 20. answered . p. 54. chap. vii . objections out of rev. 21. and 22. cleared by other scriptures and answered . p. 66. chap. viii . whether the binding of satan for a thousand years rev. 20. be already past . the question stated . p. 71. chap. ix . the famous and notable binding of satan , rev. 20. is already past . p. 72. chap. x. objections answered , whereby it will further appear , that the eminent binding of satan is already past . p. 74. some faults escaped are thus to be amended . page 9. line 10. read as is , p. 121. 16. r. of gods . p. 15 1. 13. r. crucif●e him . p. 16. 〈◊〉 thousand years , p. 23. 1. 5. r. any whosoever , p. 25. 1. 15. r. a peace which , p. 31. 〈◊〉 ass●ctions , p. 43. 1. 29. r. a time . p. 44. 1. 25. r. ●xtie dayes . p. 47. 1. 1. r. dan. 7.8 . is not antichrist . p. 48. 1. 29. r. dayes and nine●e . p. 49. 1. 36. that is , uphold . p. 54. 〈…〉 p. 55. 1. 28. r. ●ude 14. p. 53.1.12 r. did and will . p. 64. 1. last r. coch notes on p. 66 . 1.● r. is 〈◊〉 p. 70. 1. 27. r. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 75 ● . ● . r. up in the p. 77. 1. 16. r. twe●ft-twentieth , and 1. 28. r. hst , p. 85.1.3 . blot out so . christs kingdome on earth , opened according to the scriptures . chap. i. whether christs kingdome be yet begunne or not ? the question stated . the affirmative proved . that we may rightly set downe the state of the question , and cleerely deliver the truth concerning christs kingdome , frequently mentioned in scripture , wee must know , that god is omnipotent , the fountaine and originall of all power and dominion : that his kingdome is ever lasting and throughout all ages . psal. 145.13 . that his throne is in heaven . psal. 105.19 . and that he rules not in jacob onely , but even to the ends of the world : selab . psal. 59.13 . we must also observe concerning jesus christ , that by him the world was made . joh. 1.3 . that whatsoever the father doth , the same doth the sonne also . joh. 5.19 . and that the throne of the son of god , our saviour , is for ever and ever . heb. 1.8 . so that in regard of the soveraigne power and dominion of christ , it is undoubtedly true ; that at all times hee rules , hath an absolute kingdome in the world , and doth whatsoever pleaseth him , psal. 135.6 . the rules and laws of this kingdome are delivered to gods people in the scripture : and christ according thereunto continues the administration thereof on earth , untill at the end of the world hee comes againe to the last judgement : and then hee delivers up this his kingdome ( as a faithfull governour of the same ) to his father , 1 cor. 15.24 . and ever afterward sits in the throne of his father , rev. 3.21 . that is , in heaven , which is gods throne , mat. 5.34 . acts 7.49 . of this extent is christs kingdome ; yet in regard that god hath sometimes permitted satan , and wicked men in extraordinary manner to domineere and exercise their worldly and ungodly power : and that at other times hee hath made his owne soveraignty by remarkable mercies and judgments , in more especiall manner to appeare , god and christ , upon this more glorious expression of their over-ruling might , are then especially said to have a kingdome , and to reigne ; because in such times their glory and majesty doth more manifestly shew it self , exod. 15.18.1 sam. 12.12 . obad. 21. apoc. 12.10 . and elswhere . indeed the world , were its eye-sight cleare , might well discern gods power to bee above all in many lesse matters ; but especially , when hee removes some kings , and sets up others , dan. 2.21 . & 4.14 . vvhen babels eminent monarchy was pull'd down by the medes and persians , esa. 13.17 . the medes and persians might queld by the grecians , dan. 7.7 . & 21. the grecian domi●ion broken and divided between the foure chiefe captaines of alexander , dan. 11.4 . and then againe subdivided by two of alexanders captaines , the one in the south , the other in the north of judea , dan. 11. who battered one another , untill they bad no more strength , then the two lea● of the image , part of iron , part of clay , dan. 2.41 , 42. but so dull is man of understanding , that in these kingdomes earthly sple●dor and glory obvious to the eye is admired , and cyrus and alexanders great prowesse highly extold ; but gods indulging and advancing their empires , though very discernible by an attentive and heedfull minde , is passed over and unregarded . but in this very case god hath not left himself without witnesse , but tels us , both how josuab was famous through the world , for his victories , josh. 6.27 . the heathen people could mark that . and tels how also it was god , who sought for israel , iosh. 10.42 . this many could not so well observe . scripture also declares , how babel the glory of kingdomes doth fall by the medes , es. 13 , 17. and how also it was the hand of god , that overthrew the might of that kingdome , esa. 14.22 . suppose the world negligent to observe gods power and goodnesse in these and the like passages : can it possibly be so blind , so regardlesse , when the sonne of god was incarnate , come to undoe the works of the devill , shewed his power by many miracles , and wrought mans salvation , and divulged the same to all people ? vvee must needs see ( what is so often iterated ) that then the kingdome of god was at band , yea , was come to the people then living , and that whosoever submitted thereunto , was a subject of that kingdome . 't is true that satan in those times brag'd , that all the kingdomer in the world were his owne ; and it is evident , that hee had long domineered among the heathen , and usurped power over the jews , and vassalled them in great part to his pleasure . yet by christs casting out devils out of many persons possessed , by his conquest over satan at his death , by his giving his disciples power to tread on serpents and scorpions and power over the enemy , it clearely appeares , that the kingdome , power and glory ( as the church confesses , rev. 4. & 5. ) is truly his : and that hee is king of kings and lord of lords , rev : 19.16 . the wise men were by god directed to esteem christ a king , though found in a manger . pilate adjudging to death the lord of life , yet resolutely gave him his due stile : and christ himselfe denyed not , but witnessed the truth ; that hee was a king , and born so to be , iob. 18.37 . this kingdome christ began to expresse and make known , while hee lived here on earth . vve can not but confesse it , when wee consider , that hee commanded windes , waves , diseases , devils ; that hee conquered death , and aseended to his throne in heaven : and yet hath his throne of power in his church , apoc. 5.6 . and hath been , is , and will bee , with the apostles , and their successors alwayes , even to the end of the world , mat. 28.20 . hee is said , apoc. 6. to bee crowned as a king , and on a white horse to ride forth conquering , and to conquer : and therefore the great and famous kingdome of christ , that mentioned in dan. 2.44 . & dan. 7.13 . & psal. 2. hath already long since begun , now is , and ever will continue , and is not ( as most jews , and some christians too sarre herein consenting to that deceived nation , affirm ) hereafter to take its beginning : much lesse is it to bee a kingdome of a thousand years continuance , and no more . that christs kingdom is long since begun , thus i punctually prove by these arguments . argument 1. the destruction of jerusalem and its sanctuary was acted a thousand and some hundred yeares agon , about the yeare of christ 73. but jesus christ was to bee the messias or annointed prince before the desir●ction of jerusalem and its sanctuary , dan. 9.25 , 26. therefore jesus christ was the messias , or annointed prince a thousand and some hundreth yeares agon . and is not now to begin that kingdome . argum. 2. princes upon , or presently after their being declared to be annointed princes begin their kingdome . scripture and common experience confirm this . but it was declared , that jesus christ was the messias , the annointed prince , before the end of the seventy weeks , dan. 9.24 , 25 , 26. which no expositor extends further then the destruction of jerusalem , and that was one thousand five hundred yeares agon . therefore jesus christ began his kingdome before the end of the seventy weeks , one thousand five hundred yeares agon : and is not now to begin it . argum. 3. no good and lawfull king sends out his commands , and requires them to bee obeyed , before hee hath begun his kingdome . but christ sent out his commands , and required obedience to them at his being here upon earth , one thousand five hundred yeares agon , mat. 28.20 . therefore his kingdome then began , and is not hereafter to begin . chap. ii. the chiefe and common argument produced against my tenent , answered and confuted . against the tenent above confirmed , this objection is commonly made ; christ comes not to that his kingdome in daniel , untill the fourth kingdome in that propbesie bee destroyed , dan. 7.11 , 13.14 , 27. but the fourth kingdome in daniel , is that of the romans , which is yet in being . therefore that kingdome of christ is not yet begun . answ. in speech of foure great kingdomes , without reference to daniels prophe●ie ; the babylonian kingdome is the first , the medes and persians make the second , the grecians is the third , and the romans is rightly counted the fourth . but if question bee about the foure great kingdomes in daniel , alexander the great , and his foure chiefe captaines , who after his death were made kings of severall nations , and were more famous then the rest , are the third kingdome in daniel . afterward , sele●cus nicator king of syri● , and ptolomie lagides king of egypt , and their posterity became potent for a long time above all other kings . they being two , and endeavouring by marriage to agree in one , and by their frequent dissentions much molesting the jews , whose country did lie between syria and egypt , make the fourth kingdome in daniel , expressed by the two legs of iron , with feet , part of iron , part of clay , and by the fourth beast , dan. 7. which was more savage and cruell to the jews , then the three former kingdomes . that the kings of syria and egypt are the fourth kingdome in daniel , is averred and su●hciently proved by these learned , skilfull , and most diligent searchers into the sacred text : namely , fr. junius , im. tremelius , h. broughton , robert rollocke , am. polanus , and. willet , is . genius , joh. borelius , joh. scharpius , joh. woolebius , mr. diodate and some others . that their judgement is sound and good , and that the romans bee not the fourth kingdome in daniel , i thus prove : argument 1. the fourth kingdome in daniel was to be destroyed before god gave christ the great and most eminent , and everlasting kingdome and dominion , dan. 7.11 , 13 , 14 , & 27. but the romane kingdome was not destroyed before god gave christ the great , most eminent and everlasting kingdome and dominion , mentioned , dan. 7. for christ had all power in heaven and earth given him , mat. ●8 . 18 . a kingdome which lasteth for ever , luke 1.33 . and this kingdome he had at , or neare his ascension , at which time , and a thousand , and some hundreth yeares after the roman kingdome stood , and ( as some affirme ) yet stands . therefore the roman kingdome is not the fourth kingdom in daniel . argum. 2. the fourth kingdome in daniel is to bee destroyed before christs kingdome , to which all nations , ( and not the jews onely ) are to submit , dan. 7.14 . not before a kingdome of a thousand yeares ( as some conceit yet to come ) begins . but the roman kingdome was not destroyed before christs kingdom began , to which all nations were to submit ; for it began about the time when christ sent to all nations to obey what hee commanded , ma● . 28.20 . at which time , and thence to this present the roman kingdome continues . therefore the roman kingdome is not daniels fourth kingdome . argum. 3. if the fourth beast , dan. 7. expresses the roman kingdom , then the beast , rev. 13.1 . to the 11. sets forth the very same kingdome , and not one like thereunto . for most exposisitors hold ( and that aright ) that that beast , rev. 13.1 . sets forth the roman kingdom . but the beast , rev. 13.8 . to the 11 verse , expresses not the very same , bnt a like kingdome to the foure kingdomes , dan. 7. therefore the fourth beast , dan. 7. expresses not the roman kingdom . that the beast , rev. 13.1 . to 11. expresses not the very same , but a like kingdome to the foure kingdomes , dan. 7. i thus prove . the chiefe mysticall and figurative termes in the revelation , having reference to something in the old testament , expresso some new matter like the old , and not the same with the old. but the beast , rev. 13.1 . hath in the figurative and mysticall termes thereof reference to the old testament ; namely , to the foure beasts , dan. 7. therefore that beast , rev. 13.1 . expresses not the very same , but a like kingdome to those foure in dan. 7. what ●asfirmed of the chiefe mysticall and figurative termes in the revelation , is evident : for egypt , babylon , the new jerusalem , the wildernesse , paradise , manna , and other the like termes expresse new matters like the old , and not the same . and that there is a manifest reference of that beast , rev. 13.1 . to the foure beasts , dan. 7. is most manifest . for in dan. 7. the 1. beast is a lion . 2. a beare . 3. a leopard . 4. a beast with ten horns . the beast , rev. 13.1 . hath 1. a mouth like a lion . 2. feet like a beare . 3. a body like a leopard . 4. it hath ten hornes . and as the foure beasts , dan. 7. have seven heads : the lion one , the bear one , the leopard foure , and the fourth beast one . so the beast , rev. 13.1 . hath seven heads . thus the reference is most evident . answ. to this argument is answered . bee it granted that christs providentiall kingdome over all things , and his spirituall kingdome over his church were administred by him , when hee lived upon earth , yea , even from the beginning of the world , and shall continue unto the worlds end . yet his monarchicall kingdome , in which hee shall govern and raigne , as earthly monarchs have done , universally over the world is not yet begun . mr. archer . replicat . christ in his kingdome above mentioned , is the most absolute king and monarch that ever was , is , or shall bee : and you much debase and vilify him and his kingdome in comparing it , and counting it inferiour to earthly monarchies and kingdoms . for they rose out of the sea or earth , dan. 7.3 , & 17. rev. 13.1 . & 11. but christs kingdome is set up by the god of heaven , and is often called the kingdome of heaven in the gospel . christ is the lord from heaven , 1 cor. 15.43 . and therefore is above all , joh. 3.31 . the kingdoms of other states were destroyed . dan. 2.44 . but christs kingdome is everlasting , and can never bee destroyed , dan. 7.27 . other great kingdomes of the world ruled over one hundred twenty seven provinces , or the like . but christ is to have all nations to serve him , psal. 72.11 . even the uttermost parts of the earth for his possession , psalme 2.8 . in all things christ hath the preheminence : and therefore christ at the time mentioned was a more absolute monarch , then any king ever was , is , or shall bee ; and had a lawfull authority to give out his commission for all nations to be taught to observe his commands , mat. 28.20 . but to come close up to the point , thus i argue . argum. 1. when herod , pila●e , and the jewish rulers rose up against jesus christ , god set him up to bee his king on mount sion his holy mountaine , and gave him so eminent a kingdome , that to it , all kings , judges , and people must submit , or else bee crusht with an iron scepter , psal. 2. act. 4.26 , 27. pnt herod , pilate , and the jews rulers rose up against jesus christ one thousand five hundred and moe yeares agon . this is undeniable . therefore god set up christ his king on sion his holy mountaine , and gave him a knigdome so eminent , as above , one thousand five hundred and moe yeares agon . what ever men conceive , w●e must to the law and testimony , to the sacred authority of scripture : and seeing wee have good ground thence , so to doe , wee may and doe averre , that ( notwithstanding worldly potentates not subtle reasonings onely , but mighty oppositions also aganst christ ) god set him up king on mount sion , and laughed to scorn the vain and frustrate designes of his adversaries , agents for , and friends of rome , the then most potent kingdome on earth . so that it must bee granted , that christs kingdom then set up , was more powerfull then romes : which to this very day never could ( though assisted by the gates of hell ) either by might or policy prevaile against christs kingdome . argum. 2. christ in st. johns time , was the prince of the kings of the earth , rev. 1.5 . had all things given him by his father , luke 10.22 . all power in heaven and earth , mat. 28.18 . before his ascension : so that hee was the head of the church his body ; and in place farre above all principality , power , and domination , and every title and name , that is named , not in this world onely , but in the world to come , ephes. 1.21 , 22. therefore at christs being here on earth , or neere unto that time , he had an absolute and boundlesse soveraignty farre above all monarchs and kings that heretofore lived , or ever shall hereafter . for though many of them had very large dominions , and great prosperity both in peace and warre , and subdued and vassalled many other kings to their scepters : yet none of them had all power in heaven and earth committed into their hands by god . they were not capable of such honour , nor fit to be intrusted with so great a charge . chap. iii. the answer to many objections of sever all divines who would provetha christs famous kingdome is not yet begun . t is sufficiently above proved , that christs emin●nt kingdome was long since begun : yet against this truth ( as against diver● others ) are many things objected . but the sun retaines its light , how many clouds soever bee interposed . wee will punctually examine any thing that is worthy of answen . object . if christ had about the time of his ascension● so absolute a soveraignty , at is affirmed , how is it , ●that many nations in those times , many afterwards , many at this very day have not , or doe not yet yeeld obedience to him ? many tyrans , many hereticks have risen up against his dominion and laws . answ. those were no impeachment to christs absolute soverdig●ty . the wickednesse of sons takes not away the fatherhood and authority of parents that is over them : nor doth a debauched servants ill carriage , argue his exemption from the mastership he is subject unto . david was , and continued king , though . 〈…〉 and sauls house , though absalon his own son●e , though shebah a benjamite , and many of israel rose up against , and submi●ted 〈…〉 his scepter . so christ sits an absolute king on his throne , bee the people of the world never so unquiet , erroneous , rebellious . hee rides on a crowned king conquering his enemies ( more then ever david did ) and still to conquer . rev. 6.2 . and if any escape their due deserved punishment in this life , they must appeare at the great day of accounts hereafter , and shall then smart for all their miscarriages . object . judge wee of christs kingdome by what wee finde in sacred writ , and otherwise concerning him . when he●came into the world , hee was a man of sorrow , hee was in the forme of a servant , rather a worm then a man , had no beauty in him that bee should bee desired . in all this what royalty ? what sign of majesty ? glimps . 11. answ. vvee are not to judge of matters according to their outward appearance , or mens est●em , but according to their true worth and excellency . christ it his incarnation humility , but whatsoever hee then appeared , hee was indeed the fairest of ten thousand , cant. 5.10 . fairer then the children of men , psal. 45.2 . and was god and man : and exalted by his father above every name that is named . object . hee had a reed put into his hand , in stead of a scepter , was bowed to in scorue : his lordship and dominion was much darkned , and appeared not to the world : his crown and dignity were hid in a monnet : b●e was little knowne by the name of god omnipotent , ●or shewed himself● to bee lord of lords , and king of kings , glimps . p. 9. answ. 1. if christ was abused and scorned , the greater was the peoples sinne , and his patience the more eminent . the more indignity hee su●ed , the greater did his love appeare to wards us , and his merit more prevaile for us . such an objection as this , might of old have been expected out of the mouth of a pharisee , or now from an unhappy son of the sy●agogue ? a child of wisdome cannot but know , that christ by his by his 〈◊〉 , curing ●ll disedses ; by bpening the eyes of the blind , so born ; by giving hearing to the deas ; by raising the dead , by rising himself from death , notwithstanding satans and wicked wretches malice against him , shewed himselfe to bee the sonne of god , to bee god equil● and one with the father : and to have a power above all ●ings and potentates that ever ruled . my works , saith he , testif●e of mea . object . no● onely himselfe , but his disciples and followers also were injured and mu●thered by the bloody minded jewish rulers , and rem●n dop●ties ; yea● his subjects were but a company of poore distressed forlorne people , wandring up and down , destitute of all comforts . glimps . p. 9. answ. if christ himself suffered a shamefull death , surely hee had done all things well , and deserved it not : but hee came into the world to die for us , and for our redemption hee died , and overcame death and all adverse power . if his apostler , their successours , and mu●titudes of christians were injured and persecuted by the authority of heathen emperours , and many of them put to death , and savagely butchered : yet dying for , and in the lord , and in a good cause , they were so sary● from being for●orne or miserable , that they are pro●onced blessed and happy , mat. 5. rev. 14. christ by dying for them , 〈…〉 of death : so that their deaths were comfortable to themselves , and advantageous to the gospel , and christs kingdome thereby was more and more propagated . they were of that number which overcame the devill and his instruments by the bloud of the lamb , and by the word of their testimony , and that loved 〈◊〉 their lives unto the death , rev. 12.11 . object . christ hath not yet ruled , as earthly monarchs did , universally over the known and esteemed world : nor hath be had soveraignty over all the earth in a visible and worldly manner for splendor , riches , peace , &c. whatsoever is not sinfull . hee hath not subdued all the neighbouring nations , as david had done . the fa● on earth , psal. 22.29 . that is , great men for outward estate bowed not unto him . archer ( if the booke bee his ) p. 3.6 . answ. if christ did not rule , as the earthly monarchs for visible splendour , glory , &c. the reason is easily given : solomon who excelled in abundance of all outward and royall accoutrements , found all to bee but vanity of vanity , and vexation of spirit . if the wise●t of all kings esteemed them so upon his owne just triall and experience , much more did christ know their worthlesnesse and emptinesse . his kingdom served to furnish his subjects with matters an hundred fold better in this life , and in the world to come with endlesse happinesse . vvhereas all that those earthly monarchs possessed was but as the beauty of a lilly , which soon fades , and on the morrow is cast into the oven . nor did christ intend to conquer the world by force of armes , but in a more heavenly , peaceable , and glorious a manner . hee ( as a learned man well saith ) sent forth his apostles , who though they were but a few mean men , yet were they more victorious , then the greatest alexander , and potent caesars ; and conquered by the word of their testimony many opposite kingdomes ; subdued many thousand spirits and consciences , and that in a short time without shedding one drop of blood . secondly , though not many noble , rich , wise , yet some of al these sorts were converted in the primitive times : as , namely , joseph of ar●mat●ea an honourable counsellor ; some saints in the tyrans nero's house the aethiopian queens chamberlaine , such as came out of all nations at penteoost , acts 2. ( for mean men use not to be farre travellers ) the generous bereans : and seing these became followers of christ , so doubtlesse did many others . for isaiah speakes often of kings , ( whose example draws a train of the best sort after them ) overcome by the brightnesse of the gospel . besides the fat on earth , men like the plants of god flourishing with the fatnesse of gods grace , psal. 92.14 . fed with the marrow and fatnesse of the gospel , esa. 25.6 . became members of christs kingdom . object . at christs possessing his kingdome ( suppose it to bee about his ascension ) hee did not bring under all the earth , and haughtinesse of people ; that is , kingly power , that he alone might be exalted , esa. 2.11 . & 17. archer p. 22 , &c. answ. christ was the stone , dan. 2.25 . which did strike , break , and destroy the foure kingdomes there mentioned : and was avenged of them for their pride and idolatry , which are the sinnes for which god threatens in esay . as god in his due time punished those foure kingdomes ; so when romes sins were come to ripenesse , hee spared i● not . for hee tooke peace from the earth , and left the roman forces to kill one another , rev. 6.4 . and for being drunke with the blood of god people , when her sinnes come in remembrance before god , ( bee is fully to bee rewarded : and at length to bee left desolate , and burnt with fire , rev. 17. & 18. how christ at the comming to his kingdome was and is exalted above all , i have formerly declared : how christian kings are his substitutes and nursing fathers of the church : see esa. 49.23 . & 60.3.11 , &c. object . antichrist hath set up himself as lord and god , and prescribed laws to the consciences of men : so that christ hath been cast out of his throne , and to this day hath raigned little outwardly . the devill himself in regard of multiplicity of subjects is a greater king then hee . for the greatest part of the world is beathen , antichristian , or ●isked , glimps . p. 9 , 10. answ. anitichrist hath indeed magnified himselfe , as much as possibly hee could , and attempted to throw christ out of his kingdome . but christs throne abides firm for ever and ever , heb. 1.8 . antichrists babel fals , but of christs kingdome there shall bee no end , b●ke 1.33 . and though the devill hath many moe subjects then christ , if you account the faithfull alone to bee christs subjects , and the rest the devils ; yet if you judg aright , you shall finde that christ hath moe subjects then the devill , and that christs power over all is greater then the devils . for even the devill himselfe , and all his subjects , ( as you call them ) are at christs command , and if they doe any good , 't is by their true ●orde exciting them ; and evill neither can they , nor the devill their lord by usurpation doe , except christ permit them . besides , every faithfull servant of god , and subject of christ is as deare to god , as the apple of his eye , is as david , zach. 12.8 . worth tenthousand of the devils vassals . if the least in the kingdom of heaven bee greater then john baptist , how much more pretious to god is any true christian then millions of reprobates ? object , kings have their royall thrones , their palaces , their attendants ; they appeare many wayes , both in these and other matters , what , and how great they are . now , what i pray you , was there in christ formerly answerable to the glory , power , and majesty of some mean kings in the world in these times ? answ. if you will further urge to a comparison between christ and earthly kings , i doubt not but that you will easily discern your misprision . for what kings palace and throne on earth is comparable to christs which is in heaven ? 1 king. 9.27 . psal. 11.40 . vvhat kings attendants and messengers like in fidelity , agility , strength and observance to the spirits , holy angels , who are at christs command ? kings have their potent and puissant hosts ; but infinitely inferiour to christs hosts , that is , all creatures in heaven and earth ; far unlike to the thousand thousands that minister unto christ , and ten thousand thousands that stand before him , dan. 7.10 . god gives to kings great majesty and glory , dan. 5.18 . but christs glory is above all principalities and powers , and all names of created excellency : and into his hands god hath given all things , ephes. 1.21 . job . 13.3 . & 16.15 . kings send their edicts to the utmost parts of their dominions : but christ to all parts of heaven and earth . kings command their officers , and have them responsable for their services : but kings themselves are christs vicegerents , and must bee countable to him for all . christs laws are most heavenly , most perfect , far surpassing all humane inventions . the honours that any one receives from his king , are but mean and momentary in regard of the honours , which god ● gives . kings can punish the bodies of their subjects with prison and death ; but god can cast both their soules and bodies into the lake of fire and brimston . kings stand in need , and make use of their subjects help and advise : but christ nor needs , nor will use his subjects counsel ; and will use , though hee needs not , their services . vvhat should i say more ? christ in all things doth {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not onely surpasse all that is in kings , but even all that can be spoken , or conceived of them . so great then is the glory and majesty of christ , that the moon may bee abashed , and the sun ashamed ( take the speech literally , or else figuratively for princes , and such as they lend their light unto ) when christ raigns on mount sion , and shews his power to bee above all created might whatsoever . the sun never saw any king doe such wonderfull workes as christ here on earth did effect . if some subject bee ignorant of a kings majesty and eminency , it is because his meannesse hath not accesse to the court , nor converse with such as can inform him : but a good christian cannot but know christs kingly glory and highnesse . for though hee cannot approach that light and majesty , in which christ now is : yet may hee search the scriptures , which in excellent manner discover the same , so far as it pleased the holy spirit to describe them , or is needfull for us to know . object . but christ himself saith , my kingdome is not of this world . therefore there was some power and royalty , which was either denyed christ , or which hee would not take upon him . answ. a kingdome may bee said to bee of this world in two respects : first , because the administration of it is by humane and worldly means , and tends to worldly ends ; as , namely , to get a large extent of wordly dominion , a glorious name among men , abundance of earthly matters , and there is terminated . in this sense , not christs , but alexanders and the caesars kingdoms were of this world . secondly , because it is so administred , that men conversing in this world may thereby take notice of christ , use the things of this world in an heavenly manner , have on earth a conversation as it were in heaven , each man in his severall calling and place of worldly employment serve god , and advance his kingdom of grace in this world , and so submit themselves to christs government here , that they may bee heires of glory in a better world . such a kingdom christ both had , and hath , in , and over this world ; such a kingdom hee affirmed himself to bee born unto . and as christ governs this world and all things therein in ordine ad c●lestia , with reference to the world to come : so moses , who was in gods place , and his deputy , to direct aaron and the israelites ; and david , who was gods shepheard to govern and feed the jews , did {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , perform the best service they could , for the bringing the people in those times of the world under them , to a more blessed estate in another world . replicat . but when the people would have made christ a king , hee did not assent thereunto , but went from among them , joh. 9. answ. the people there , out of a sudden apprehension of christs power , who miraculously fed many thousands with five barly loaves and two fishes , were not fit instruments ; nor had a calling to fit them , for conferring on christ so great a dignity . scinditur incertum studia in contrariavulgus , is a true and cleare verdict upon them , as the schism , joh. 10.19 . plainly shews ; they which to-day would make christ a king , will to morrow depose him : if not they , some others in a like , but contrary heat , upon some sleight distaste will doe it . their hosanna one day , their crucifige soon after shew the mutability of their fancy . secondly , had christ accepted of the kingdom at these few jews instance , this might have been an occasion of a grievous combustion in that seditious and discontented people ; because the chief rulers of the jews consented not thereunto , and had much people blindly led by them . if the chiefe builders refused the head corner stone , and said , wee will not have this man rule over us : and further conspired , saying , come this is the heire , let us kill him : christ , who well knew gods law for the government of that people , would not bee made king , unlesse hee was orderly called thereunto by the chief elders and rulers of their tribes . thirdly , christ did not deny , or publikely gainsay his being made a king , but perceiving their intention to take him , and make him a king , hee withdrew himself , and thereby both avoided civill dissention , to which that people were too too prone , and continued also his humble course of life , that as a lamb hee might come to the slaughter and die for us . hee well knew the time appointed for his humiliation ; and waited his fathers good pleasure for his exaltation . fourthly , when hee was set as a king upon the holy hill of sion , his purpose was to propagate his kingdom by other courses , then suited with these peoples plots and devises : their thoughts and wayes , were not christs thoughts and wayes : for his mind was to demonstrate his glorious might and sovereignty , and his infinite and all-seeing wisdome by means in the worlds eye and humane esteem most unlikely . this in his good time he accordingly peformed . object . the saints are said , apoc. 20 to raign with christ a thouand yeeres ; this is not yet fulfilled . therefore there shall be hereafter a thousand yeeres of christs raign , in which the saints shall raign with him on earth . for their raign with him in heaven is everlasting . answ. obsrve well , that 't is no where said , that christs raign on kingdom is of a thousand yeares continuance . his kingdom foretold , dan. 7.14 . begun long since , and continues for ever : hee neyer reversed his command of teaching all nations . ever since that edict , people of all nations and languages have been called to christianity , shewed their faith by their practise , and sealed their testimony ( such as have been called thereunto ) by their deaths . secondly , for the space of a thousand years after christs time , many were called in severall nrtions , and in every part of that thousand yeeres , many lived and raigned with christ , and the true doctrine of the gospel was held in some good measure untill neare the end of the thousand yeeres : at which time there was a declining , mr. fox mart. pres. pag. 5. then matters grew worse and worse , fox . p. 215 , vol. 1. sylvester a sorcerer about that time held the popes chair . and hildebrand soon after appeared to rule not by gods , but by satans spirit , id. pag. 237. so that soon after these wicked beginnings , error and superstition spread very much in the churches proceedings . quest . when then did the thousand years of the saints raigning with christ end ? tell us the time punctually . answ. as wee cannot design the very year and day of the beginning of christs famous kingdom , & gods setting him up king upon the hill of sion ( nor doe wee hold it necessary ) but onely in generall aver with scripture that it was begun in christs life time on earth . so for the end of the thousand yeares of the saints raigning with christ , wee will not point out the very yeare and day ● but wee say that about a thousand yeers after christs time , satan being loosed , did with the full height of his malice infuse into the pope and his instruments , pride , error , and other impieties : insomuch that by the popes power and craft conjoyned , the nations in al the kingdoms of this western part of the world in great measure yeelded to the popes supreme authority over all kings , to his pretended infallible determinations , to many superstitious observances , and were led blind fold into a multitude of false and currunt doctrines . in this grand apostasie , christ had faith full servants who saw romes declining from truth , and growth to an height of wickednesse . these as the rest of the saints formerly continued to inhabit the holy city , the new jerusalem , though they were assaulted with bloudy and most violent persecution , and were extremely oppressed and tyrannized over untill luthers time . object . the saints are said to reign with christ the thousand yeares , in which satan is bound , rev. 20. their reigning with christ imports more then when it is said , that christ reigns in or with them . this their reigning with christ hath never yet been performed . for christ hath never yet visibly and personally come again to the earth , that they might reign with him , as the words import . and therefore hereafter he must so come , and they reign with him . archer . answ. 1. there is nothing spoken , apoc. 20. which may assure us , or indeed give us any the least warrant of christs personall and visible comming again to reign here on earth . if such a matter had been , it might much better have been concluded from this : lo , i am with you always to the worlds end , mat●ult . or from christs walking amidst the golden candlesticks , rev. 1. that is , the churches of god . that hee then did perform , and in the same manner ( which is there meant ) he will ever do it to the last day . these speeches and the like put together would soonerafford ( which indeed they do not ) a personall presence of christ still on earth , then any speech , apoc. 20. and , 2. where t is said , the saints reign with christ on earth , how can that be more emphaticall , and imply more then this , wee shall suffer with christ ? rom 8.19 . no man ever hence inferred that christ must again come down from heaven , that wee may suffer with him . in both speeches of reigning with , and suffering with christ , christ is the chief , men are his members , and partake with him their head in both . sometimes the frame of the like expressions is different . as thus , cornelius beleeved with his whole house , act. 10.2 . even here cornelius is the chief ; so had hee been , had it been said , the whole houshold beleeved with him . and what can there bee more in this speech , wee work together with christ , 1 cor. 3.4 . then in this , christ works together with us ? mar. 16.2 . christ is the chief in both . let us not gull our selves with niceties , and wrest that from texts , which was never intended . wee suffer , wee co-worke with christ . and both these wee doe on earth : but may not hence conclude , that christ comes down to us personally and visibly for that purpose so neither can wee conclude christs visible and personall presense on earth , because it is said , that we on earth shall reign with him . dr. alstede , who hath laboured most earnestly in his proofs about this point of the thousand years , never makes any conclusion for christs visible and personall comming down again to earth . hee was a better logician then to conceit that such an inference could bee wrought from these words , apoc. 20. the glimps . is unresolved , pag. 13. mr. cotton denies it . p. 4. mr. mede most modestly and ingenuously ( as in his other writings , so in his comment on the apocalyps ) lashes not out so far : but keeps to generall termes . onely mr. archer is bold , as to wrest some other scriptures , so here : and to make christ visibly come from , and return to heaven according to his fancy , rather then any text well understood . repl. bee it so , that dr. alstede sayes not , that christ shall visibly and personally reign on earth as mr. archer doth : yet bee asserts the resurrection of the martyrs , who are to reign with christ , to bee demonstrated {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as clear ( apoc. 20.4 . ) as if our eyes saw it . p. 8. but the martyrs are not yet risen from their graves : therefore the saints and christs eminent kingdom is not yet past . the speech cannot bee of the martyrs rising from sin , but from their graves . for 't is mentioned after speech of their beheading . therefore it cannot be meant of a rising from sin in this life . answ. 1. let it bee observed , that the thrones were set , apoc. 20. and 1. that wee mostly agree in this , that the apostles and other godly persons are those that sit on the thrones . 2. it is also confessed , that these were beheaded , or otherwise killed for their testimony to the gospel : both these were fulfilled in the apostles , and other the saints life time : so say i , was also their judging the world by gods word preached , as the word preached by christ judged it , joh : 12.28 . moreover , secondly , it follows not , that because their deaths and martyrdoms were spoken of first , rev. 20.4 . that the speech afterward of their rising again , must be meant of their rising from death and from the grave , and not from sin . for after speech of their martyrdom , it is said of them , that they worshipped not the beast , nor his image , nor received his mark , as advancers of the beasts kingdom with reference to their life time : but ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is here so to bee rendred ) lived and reigned with christ , that is , as advancers of his kingdom , and partakers thereof , and that in their life times also . mark the context well , and of this there will bee no doubt . mr. cotton ( pag. 20 l. pen . ) grants , that even now there is a resurrection of many pretious souls , and that they reign with christ in their hearts and families , as much as in them lies . so the apostles and all good christians rose from the death of sin , as christ from the grave , col. 3.1 . and on earth sought things above and in heaven , where christ is : they lived with christ , as henoch walked with god , gen. 5.22 . they reigned in this life through and with lesus christ , from whom they received abundance of grace , rom. 5.17 . and , thirdly , i answer , that this reigning with christ is an expression like others denoting the excellent priviledges of christians , and the great honours , which christ confers on them . as namely , christ treads satan under his feet : true christians also tread on him , rom. 16.20 . christ rules the nations with a rod of iron , christians also doe the same , rev. 2.27 . out of christs mouth went at we edged sword , rev. 1.16 . the word of god in the ministers mouth is a two edged sword , heb. 4.12 . christ treads on the aspe , the lion , and dragon , psal. 91.13 . christs apostles tread on serpents and scorpions , and nothing shall hurt them , luke 10.14 . christ inherits the earth , psalm 2.8 . so doe good christians , mat. 5.5 . psalm 37.9.11 . esa. 60.21 . as christ hath a kingdom here on earth , psalm 2.6 . rev : 19.16 . so the saints are made kings unto god , ( not kings over men , as david ) and shall reign on the earth , rev. 5.10 . thus as is the heavenly man , such are they that are heavenly , 1 cor. 15.48 , 49. true christians are the body of christ , hee is their head , 1 cor. 12.27 . col : 1.18 : as they partake of sufferings like his : so they have their share of honours , which christ enjoyes : of his fulnesse they receive in their measure , as by the particulars here mentioned , and some other the like doth clearly appear . the speech of reigning with christ may not bee stretched further . repl. sitting on thrones , and having judgment given to the saints , imports a far other matter , then you conceive : beleevers shall rule the world as kings , and discipline mens soules as priests . christ will depute the saints governours upon earth , arch. p. 23. the wicked shall bee ruled with a rod of iron , and bee tributaries to the saints , as the gibeonites to the israelites , arch : p : 22. the first part of christs kingdom shall bee ruled by them . for they shall sit on thrones , &c. mat. 19.28 . at last christ will bee visibly on the throne , and constantly there sit and judg , id. 23. p. answ. nothing here spoken doth prove the saints to bee kings in any other manner , then i have above declared . they who continued with christ in his tentations , that is , were tryed by as●lictions as hee was : they that followed him in the regeneration , that is , rose from sin , as hee from death , sit upon twelve thrones , and judg the twelve tribes of israel , as the presbyters , rev. 4.4 . sit upon thrones , and preach the gospel to the twelve tribes , as peter a presbyter , 1 pet. 5.1 . did . and to them christ appoints a kingdom , as his father appointed to him : that as , they partake of the benefits of his kingdom : so doe all the saints converted by their and their successors sermons , mat. 19.28 . luke 22.28 , 29. rev. 5.9 , 10. and , secondly , concerning the saints judging others , wee know that it belongs to the office of a judg to bind or to loose , to acquit or condemn : which power that the apostles might exercise christ gave them the keyes and authority thereby to bind or to loose , to acquit or condemn in his name , mat. 16.19 . by this means they had a greater power then earthly judges , who passe judgment onely upon mens bodies , liberty and goods : but christ gave the apostles power to remit and retain sins , joh. 20.23 . and tels them , that what they hind or loose on earth , is bound and loosed in heaven , mat. 18.18 . the apostles and their successors were good and faithfull judges , and indued with wisdom , directing them to kisse the son , psal. 2. and were not like pilate and herod and other judges who opposed him . thirdly , the apostles ( for i will not deny them any their just titles ) were {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} rulers under christ , acts 15.22 . for christ is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the ruler , mat. 2.6 . and hath his rule and authority , as hee is the great governour above all , feeding his people israel , expressed by this title . hence i suppose the apostles to bee called princes in all lands , or all the earth , psal. 45.16 . for christ sent them to all nations . they had their attendants , who ministred unto , and were directed by them . these seeing and imitating the courses taken by the : apostles , 1 cor. 4.17 . did work the work , of god as the apostles had , done , 1 cor. 16.10 . what is said of paul and barnabas , and others , acts. 15.12 . was true also of peter , james , matthias , silas , apollos and the rest : they all had rule and authority given them by christ , according to their places . and what authority timothy and titus had , wee read in the epistles wri● unto them . the witnesses of jesus christ and of his word , who did not worship the beast , nor his image , neither took his mark in their foreheads , nor in their hands , they lived and reigned with christ , and sat on the thrones spoken of , rev. 20.4 . and ordered matters in the christian church , acccording to the direction of christ the great ruler of the church . object . before the famous thousand years , and the great and terrible day of christs conquering his enemies , and setting up his kingdom , elias must come , mal. 4.5 . and restore all things , mat. 17.11 . now elias is not yet come ; nor are all things restored : nor could the time of christs incarnation and preaching bee termed a terrible day ; for it was a most joyfull day , alsted . 54. therefore christs kingdom is not yet begun . answ. first , christ , who had no guile found in his mouth , tels the disciples plainly , that elias was come before him , mat. 17.12 . that is , john baptist in the spirit of elias . the disciples conceived aright , that christ affirmed the baptist to bee elias . why then should any doubt of this truth ? dr. alsted might well have seen a figurative speech here , as elswhere hee doth : when a new state of the old babels and edoms spirit , is termed babel and edom , page 44. & 53. secondly , the word nora in mal. 4. signifies not a day terrible , to affright , but a day with all diligent and reverend care to bee looked unto . such a day was it , when christ appeared in the flesh , and published the gospel : acts 2.20 . a day of much comfort and joy : and therefore , joel 2.31 . it is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a glorious day ; and nora elswhere is rendred by {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} glorious . deut. 20,21 . the lord did for israel great and glorious things : for such they were to israel at their comming out of egypt . and hence it is , that joreh elohim is rendred , one that fears god , job 1.1 . and that joseph using the same word , saith , i fear god , gen. 42.18 . not that god was terrible to him , but that hee had a filiall and religious fear of the divine majesty . and , thirdly , if you would know how iohn baptist restored all things ; first , tell us , how all men beleeved that john baptist was a prophet in very deed , mark 11. and how all men hon●●red christ , luke 4.15 . and if you answer not your selves , wee will assay to find you an answer . it must needs bee , that ( all ) in these and the like places admits some restriction : and concerning iohns performance , wee find , that all things , which he spake of christ were true , joh. 10.41 . that hee told the publicans and souldiers and other people their duties , luke 3.12 . that the pharisees and sadduces , and all ierusalem and the region round about iordan baptized by him , mat. 3.5 . his doctrine was , repentance for remission of sins , and hee prepared the way for christ , by whom all flesh should see the salvation of god , luke 3.3 , 4 , 5. and many other matters he preached . now i am assured that no man will conceive that all things absolutely were to bee restored by him● for then what need would there bee of one greater then hee , to come after him ? it is enough that hee taught such doctrine , as set all matters in order , according to gods will , for the approach of christ the saviour of mankind . but 't is replied , saint augustine , and others say , that elias indeed shall come and restore all things , that is , confirm the saints vexed with antichrists persecutions . so that malachies prophecy being once fulfilled in iohn baptist : yet may a second time hereafter bee fulfilled in some worthy instrument of god , alsted p. 54. answ . i acknowledge saint augustine to bee in his time an excellent and bright shining light in gods church , so other fathers . but i beleeve christs exposition of malachi to bee undoubtedly true , namely , that iohn baptist was that elias spoken of by the last prophet in the old testament : and to have appeared in the very porch of the new testament ; and that malachies prophecy was by him perfectly fulfilled . yet because gods dealings are often alike , i say , that god , who sent enoch to the church of old declining , noah to the old world , elias to israel , iohn baptist to the iews become wicked ; may also send some eminent person or persons to the world neare the end there of , who shall give warning of gods comming to his own people and servants in mercy ; to his enemies in judgment before the last day . object . it is promised , that all the ends of the earth shall bee saved , and every knee bow to christ , esa. 45.22 , 23. and every tongue confesse unto him , rom : 14.11 . phil : 2.10 . that all israel shall bee saved , rom : 11.26 . mic : 2.12 . but this hath not yet been performed : there was never yet an universall conversion of all nations , nor of all israel ; therefore christs kingdom in which this is to bee fulfilled , is not yet come or begun : alsted . 89. arch : 11. & 28. glimps : 28. answ : the word ( all ) in many places of scripture cannot ( as was above said ) bee extended to every particular , but must be warily limited . it is said , that christ healed every disease , mat : 4.23 . that hee is a light to every man that is born , job : 1.9 . that saint lukes gospel was written of all things which christ had done , acts 1.1 . whereas , so short a book could not possibly contain each particular , joh : 21.25 . and christ healed not all diseased people , but any whatsoever that came unto him , or sought by others for cure : nor did the light of the gospel by christ brought in , benefit each particular person . for it is presently there added : that the world knew him not , that his own knew him not . so then the meaning of these speeches here urged must be limited according to other scriptures . that is , all shall be saved by christ , and all have eternall life , whosoever believe in him , joh. 3.15 , 16. whosoever heare christs commands and obey them , mat : 7.24 . this limitation is warranted , joh : 6.45 . where first it is said , they shall bee all taught of god : there is the generall fully expressed : but presently the restriction follows , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , every one that heares and learns of the father , comes to mee . those are onely such as the father gives unto christ , verse 37. so then the sense of the texts produced , is , that an elect company out of all parts of the world , both of israel and every nation and tongue , shall be saved : all that adore christ as their saviour , shall bee blessed in him . this is in good part accomplished already , and shall still more and more by gods mercy , and good christians industry bee effected . let no man conceive that hereby an evasion and shift is made , to elude truth . the course of scripture is cleare ; that there will bee tares among the wheat , fishes good and bad in the net of the church ; that l●● a remnant of the jews shall bee saved . hence it is , that rev : 21. & 22. when into the new ierusalem through the twelve gates they that are written in the lambs book , enter ; without this city ( yet in this world , archer p : 22. ) are dogs , inchanters , murtherers , idolaters , and such as love and make lies . mr: archer therefore very much mistakes , who holds that in christs kingdom all things in the world shall bee as perfectly subject to him , as to adam in his innocency ; pag : 5. and elswhere seems to say , that then all people shall bee holy , pag : 25. thus hee over-lashes : therefore i marvaile not that elswhere hee contradicts himself , and sayes , that the armies of the wicked onely shal be destroyed by christ in the beginning of his kingdom : as egypts armies at the red sea : and that in the thousand yeares there shall bee left some wicked ( fearing else that there would bee no ungodly persons in after times ) for a seed , whence the warriers of gog should spring : the glimps : runs the like course , and sayes , that in christs kingdom all dissention shall bee taken away , and all men shall come and serve god , and hee called by one name ; so that no one church shall dissent from another , p : 28. where speeches in scripture tending to this sense occur wee must warily understand them . the learned mr: mede said very well , that ( shall ) often denotes , actum solitum aut debitum , not whatishall doubtlesse bee done , but what is wont on ought to bee done . so exod : 30.29 . , all that come to the altar shall bee , that is , ought to bee holy : and ier : 18.18 . the priests lips shall , that is , ought to preserve knowledg : and rom : 14.11 . every knee shall bow to christ , that is , ought to doe it : for so it is expressed , phil : 2.10 . god hath highly exalted christ , that every knew should bow to him . but this counsell of god many have rejected against themselves : and many now and hereafter will neglect . or else , every knee shall bow to christ , may thus bee expounded : every one shall either willingly obey christ and serve him : or when christ hath subdued all the churches enemies , and brings them all to judgment at the last day they shall yeeld to him , and acknowledge him to bee lord of lords and king of kings . obj. it is promised that jerusalem shall bee a quiet habitation , esa : 33.20 . that the people shall break their swords into plow shares , and their speares into pruning books , esal 2. that jerusalem shall bee again inhabited in jerusalem , and that then god will defend jerusalem , and destroy all nations that come against it , zach. 12.6 . that there shall bee no more destruction , but jerusalem shall bee safely inhabited , zach. 14.11 . many the like texts are produced by dr. alsted and some others . and these promises say they , have not yet been fulfilled , but shall in their due time be fulfilled : and therefore in the thousand yeers yet to come . answ. dr. alsted in pag. 52. sayes very well , that zachary speaks not of the old . jerusalem , which was after his time demolished , but of the new jerusalem ; the christian church consisting of gods people , first in the old jerusalem , and thence all the world over . so that the old jerusalem needs not to bee rebuilt , that wee may go to worship god therein . for jews and gentiles , converted in all nations whatsoever , have a fre● accesse to god in their own countries where they dwell . all families shall mourn for their sins , as of old the jews are said to due , zach. 12.11 . mat. 24.30 . even egypt once so wicked , zach. 14.18 . and ashur once so tyrannicall , es. 19.23 . shall worship god by such rites as god appoints , as israel of old did in jerusalem at the feast of tabernacles , zach. 14.16 . midian and shebab shall comes to christ , and kedar and nebaioth and tharshish shall call on gods name , as the jews used at their offerings and sacrifices , es. 60. zach. 14.17.21 . other speeches in the prophets like these , are in the same manner to bee expounded . it is here said , these things shall bee done , that is , as above , they should and ought to bee done : these and all other nations were by the apostles , to bee taught to doe what christ commanded : the gates of the new ierusalem were opened to all people and nations on each side of the city . and many persons in all nations were of old , and shall still be called and redeemed , acts 2. rev. 5.9 . satan could not hinder the gospel from being propagated : as i shall hereafter shew . secondly , concerning the quiet and peace of the christian church : though it have a place which passeth all understanding , phil. 4.7 . yet even in the kingdom of christ , there must bee a patience and suffering , rev. 1.9 . the saints have a blessed and quiet estate , but yet they first were in , and then came out of great tribulation , rev. 7.14 . the witnesses were kild ; but revived , and were taken up to heaven , rev. 11. gods servants cry ; but teares are wiped from their eyes . they have sores , but cured with the leaves of the tree of life : they thirst , but are satisfyed with the waters of life ; they undergoe sorrow , pain , and death : but these are the first things ; things that first they must suffer ; but such things as must passe away . rev. 21. and 22. the church is tryed , purged , whited by affliction ( as dr. alstede pag. 7. ) christ himself came from the crosse to the crown : and what befell the green tree , the dry can not escape . they that will live godly , must suffer persecution , 1 tim. 3.12 . this is their portion in this life , as usually gods word describes it . the godly are trees planted by rivers , psal. 1.3 . esa. 14.8 . and as trees endure many a sharp frost , and bitter storm to make them take root the better : they are vines , psal. 80.9 . but must bee pruned , else they will bee luxuriant in boughes , deficient in fruit . what son is there whom the father chastiseth not ? heb. 12.7 . christ himself hath told us how these things may bee competible and consistent . in the world , saith hee , yee shall have trouble , in mee yee shall have peace . joh. 16.33 . so there may bee terrours within , and fightings without , but god is the comfort of his people , 2 cor. 7.5 , 6. the joy , the quiet repose , the happinesse of the faithfull , is , to have god for their god , rev. 21.3 . and having him they can want nothing needfull , things present and things to come , all are theirs , 1 cor. 3.22 . they shall not want any thing that will work for their good , nor have any thing , which may procure their harm . thirdly , it is not alwayes conclusive ; god hath promised this or that : therefore undoubtedly it shall bee fulfilled interminis , according to the expresse words . for , first , many of gods promises bee conditionall , free in the promiser , and not deserved by us , though by gods work upon us wee obey him , and hee fulfill his promise ; but many promises by mans neglect of the condition deserved to bee cut off from beeing fulfilled . god promised that a man should not stand before israel in battle , josh. 1.5 . yet sometimes their sins so provoked god , that the canaanites foyled them . god said that elies house should walk before him for ever : but now , saith hee , ( upon their offending him ) it shall not lee so . they that honour me , i will honour , 1 sam. 2.30 . and secondly , wee must ballance the promises of god made to his people , with the threats against them . god doth so , lev. 26. deut. 28. rom. 2 , 6. &c. and makes both take effect , as to him seems good . these good things , saith zachary , shall come to passe , if yee obey the voyce of the lord , zach. 6.15 . and by the rule of contraries , the evils shall come to passe , if they disobey . fourthly , many promises are made good to gods people in heaven with greater advantage , then they could bee on earth : god promises length of dayes and prosperity to such as keep his laws , prov. 3.1 , 2. yet henoch lived not half so long as his fore-fathers , and josias had his years cut off in battle ; though both religious . god made them a recompence in heaven . fifthly , temporall promises are often fulfilled in this life , with much advantage in spirituall favours . god promises , that the wives of such as fear god , shall bee as vines on the house side , their children as olive plants about their tables , psal. 128.3 . that the meek shall inherit the land . yet often good and faithfull men lose wives , children , brothers , lands , and the like : but god then gives them spirituall graces in this life , which are a hundred fold better for them ; and in the life to come everlasting blessednesse , mark . 10.30 . object . christ visibly and personally came , first , to bee incarnate : secondly , he so comes to receive his kingdom : and thirdly , to judg all men at the worlds end . some confound the second and third comming of christ , and think , there shall bee no comming of christ to judgment ; but to the last and finall judgment . his comming to receive his kingdom hath been overlookt since the first hundreth years of christ , arch. 15. p. answ. dr. alstede , who is most zealous in your way , and ready to maintain your conclusion for the thousand years , yet accords with many expositers before him , and approves but of the first and last visible , and personall appearing of christ . if a middle comming of christ could have been justifyed , hee wanted neither will nor skill to have asserted it . here mr. archer , who censures other● for dim-sighted and over-looking , what hee conceived hee saw ; will bee found not single cied , but to have mistaken and made three commings of two , as hee , whose sight failing him , said , geminis consurgit mensa lucernis , that there were two candles , where in truth was but one . if the texts hee brings for a second visible and personall comming of christ at the beginning of the thousand years yet to come , were in any least measure conclusive , i would particularly examine them . but that labour may well bee spared . if hee demand ; quest . is there no comming of christ to judgment , untill the last judgment ? i answer , there is no visible and personall comming of christ to any other judgment . yet christ judges and punishes the wicked of the world , by bloodshed , famine , pestilence , rev. 6. and 18.8 . and 19.2 . many remarkable wayes hee hath judged and plagued the churches enemies on earth by his instruments , as a king punishes his disobedient subjects by his judges and justices , yet christ leavs not , nor comes down from heaven his throne , no more the● an earthly king from his palace . repl. but there is a partiall judgment at the beginning of christs kingdome . for after this judgment the temple is opened , the ark of the covenant is seen , there are lightnings , thunders , &c. rev. 11.18 . this text is manifest , and proves a judgment performed by christ , when his kingdom to come begins , and before the temples opening , &c. arch. p. 13. answ. first , the judgment spoken of rev. 11.18 . is the last judgment , at the worlds end ; for there the dead are judged , small and great , and therefore all of them . there gods servants according to christs promise are rewarded , and his enemies , destroyers of the earth , destroyed . secondly , i answer , that that which followes of the temples opening , the ark seen , of lightnings and thunders , and the like , is but a preparation and passage to the vision next in place : and may much better begin the twelfth chapter , then end the eleventh chapter . this i prove , because wee finde the like addresse to other visions in this book : namely chap. 4.1 . and 5. and chap. 8.5 . such a preparation was made at the giving of the law , exod. 19.16 . object . christs kingdom is said to bee at the seventh trumpet , rev. 11.15 . and then all kingdoms in the world are subject unto him . arch. p. 11. likewise after the condemnation of the great whore , and the avenging of the saints bloodshed by her , christ is said to bee lord of lords and king of kings . therefore then towards the worlds end the eminent kingdom of christ begins . answ. christs eminent kingdom began , as was shewed above : and from his being upon earth , hee hath had the kingdom , power , and glory for ever . but as the lord is evidently known , by executing judgment , psal. 9.16 . so hee is especially known and taken notice of by men , to bee king , when hee in evident manner shews his power in defending his servants , and in plaguing his enemies . hence it is , that when hee ruined pharaoh and his host , moses said , the lord reignes for ever and ever , exod. 15.18 . when hee smote the philistins with emeroids , and kept them under in samuels time , no king leading forth the israelites armies , 't is also said , that god is their king , 1 sam. 8.7 . and 12.12 . when the fury of buls , dogs , lions , vnicorns prevailed not over christ , so that hee conquered all power opposit unto him , david sung , the kingdom is the lords , psal. 22.28 . when david himself overcame the enemies of his kingdom , which was a type of christs , 't is said , the lord reigneth , 1 chron. 16.31 . when satan is conquered by michael , then it is proclaimed : that the kingdom is the lords , rev. 12.10 . when christ judges and plagues rome , hee is stiled king of kings , rev. 19.16 . when at the day of judgment all his enemies are wholly cast down under his feet , and lie at his mercy and disposure to bee judged : then 't is said , that the kingdoms of this world are our lords , even christs , rev. 11.15 . hee that was first stiled prince of the kings of the earth , rev. 1.5 . then plainly at last appears so to bee : what the wicked out of their pride would not before assent unto , then they shall to their shame and confusion confesse , and finde most true . this i touched before , and now have cleared fully and past denyall . object . god hath promised to put on his armour , esa. 59.17 . to make his sword drunk with the blood of the slain , to make a great slaughter in edom and bozra , esa. 54.14 . to powre out his indignation on the armies of the wicked , to fat his sword with blood , esa. 34.2 . to feed his enemies with their own flesh , and to make them drink their own blood ; to contend with them , that contend with his people , esa. 25.25 , 26. that wars moved against his church shall not prosper , esa : 54.17 . that hee will wound kings in his wrath , and fill all with dead bodies , and destroy the heads over divers countries , psal. 110. and slay the wicked , esa : 11.4 . that is , some eminent opposer of christ . that hee will make a city to bee an heap , and a strong city a ruin , esa : 25.1 . and bring down them that dwell on high , esa : 26.5 . that when the nations are ripe for the harvest , hee will fill the winepresse of his wrath , joel 3.9 . that hee will destroy all the nations that come against jerusalem● zach. 14.11 . these things are to bee fulfilled , when god reigns in sion : and expresse the churches happinesse , and the wickeds misery , not yet fulfilled . answ. from these texts may bee inferred , first , that as the old jerusalem was cruelly assaulted , so shall the new ● for in it christians suffer great tribulation , rev. 7.14 . the dragon wars with the womans seed , rev : 12.17 . the ten-horned beast blasphemes gods tabernacle and the saints in it , wars with them , overcomes them , rev : 13.6.7 . kils many of them , rev : 6.11 . and secondly , though god suffer his church by the enemies thereof , somtimes to bee thus used , yet hee being armed , and riding on his white horse , goes on conquering and to conquer at his good pleasure : and sends the riders on the red , pale , and black horses to punish the great men of the earth , and their retinue ; so that they hide themselves in caves and dens , rev : 6. these things , saith mr. mede , were don within four hundred years after christs birth . after this christ powres vials of wrath on the churches adversaries , rev : 16. hee makes babel fall , casts the beast and false prophet into the lake of fire , and slayes their remnant , rev : 19. hee slayes gog and his armies , rev. 20. thus hee destroyss them that destroyed the earth , rev : 11.18 . the wicked may domineer for a time , yet shall bee , not onely in the four hundred years after christ , but oftentimes afterward foiled : and in the end the victory shall be on the saints party ; who are the inhabitants of the new jerusalem . they , it they live are the lords , and if they die , they change a pilgrims and militant state here , into a glorious and perpetually setled estate hereafter . besides , they leave on earth a faithfull ●uccession of inhabitants of the new and spirituall jerusalem , against whom the gates of hell cannot prevail ; whence it is that this jerusalem cannot be destroyed : and that all which maliciously oppose it shall b●e vanquished and subdued , as all nations were , who fought against the old jerusalem . thirdly , that god , not delighting in mens destruction , le ts the wicked eat the wickeds flesh , and drink each others blood . hee pulled down aram ; and the neigbouring nations by babel , babel by persia , the persians by alexander king of greece and his chief captains , the greeks the posterity of seleucus and ptolomy by the romans ; the chief roman rulers , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , by mutuall conflicts among themselves , and by the goths and vandals , & others : and at the last day will utterly destroy and abolish that wicked state with the brightnesse of his comming , 2 thess. 2.8 . what befell babylon , tyre , damascus of aram , kir and ar of moab , dumah of edom , zoan of aegypt , will at length befall rome . for among the wicked there is an eminent and superlative wicked state , called the wicked one , whom god will destroy , esa : 11.4 . and this is , as jonathan ben vzziel saith , armylus , the roman power ( saith mr. broughton ) by originall from romulus , the word denotes him with no greater change then armathia is put for ramath . nor can the roman beast fall alone , the heads of divers countries , the ten kings fall with him , rev : 16.14 . and their posterity turn to christs side , verse 16. thus christ brings them low , that carry their heads full high , he quels their power , and demolishes their cities . fourthly , christ who hath , and still doth plague his enemies , observes the time of their sins being ripe for the harvest , rev. 14.15 . and come to the full height : and then makes them drink full cups out of the winepresse of his wrath . thus , to conclude , it is manifest that the new jerusalem shall subsist and prevail : and that the city , which in saint johns time ruled over the kings of the earth , and which would then have no king but caesar , and now would have the pope above all kings ( persisting in one and the same fin of making lawfull princes her vassals ) shall still boe decaying , and at last bee utterly destroyed . but hence can not be concluded that the christian church shall enjoy on earth such , and so long felicity , as mr. archer and some others plead for ; and it is probable that such prosperity would bring more damage to the church , then could affection . the churches experience hath usually found it so to doe : and on good ground hath contented it self with some small measure of outward comforts , sweetned with plenty and abundance of spirituall refreshments . repl. you take the term ierusalem in a mysticall sense , and decline the corporall and outward felicity of the church , with diverting us to spirituall blessings . if thus you fly to allegorizing texts , and turning plain evidences for corporall matters to spirituall , you may easily put off any scripture produced against your opinion . there is no sufficient reason why thus you should doe . answ. there are in scripture {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , speeches allegoricall , gal. 4. christ often spake by parables , and parabolically and spiritually expounded divers passages of the old testament in the new : as rahels weeping for her children , the sheep scattered , when the shepheard was smitten , and the like . and more punctually to the matter in hand , in expressing of this very allegory , it is said , gal. 4. that the old jerusalem is in bondage with her children , the unbeleeving jews ; and that the new jerusalem , and all the faithfull her children are free from bondage , and thereupon are called the children of god . let such as have gone too far in allegories answer for it . this allegory hath sufficient warrant . secondly , dr. alstede himself confesses , and that aright , that by moab sometimes the churches enemies are meant , page 44. by edom , false brethren , page 44. by bozra and babel , rome , page 44. by sion , the church of christ , page 42. and in the apocalyps neither is manna , nor paradise , nor the tree of life , nor the leafs therof literally , but figuratively to be understood . so are diverse other terms in that book , as the most and best expositors grant . object . christ being risen from death , spake many things to the diseiples concerning the kingdom of god , acts 1.3 . and thereupon the apostles jointly ask christ : lord wilt thou at this time restore the kingdom to israel ? verse 6. now the apostles having both lately and formerly heard christ often preach ; were men of understanding , and could not possibly ( in asking christ concerning the restoring the kingdom to israel , such a kingdom , as once israel had , and as other monarchs had on earth ) bee deceived , and erre in a matter of so great concernment to the whole nation . see archer page 10. an. first , all that hold , that the iews shal again have an earthly kingdom , such as other monarchs have had & that the disciples inquired of that kingdom ; and that the kingdom , which god promised christ , is not begun one thousand six hundred years since that question , must necessarily hold , that the disciples both could and did erre about the time of that kingdom : and therby make them not so understanding as they desire to doe . secondly , i conceive that the apostles did not erre about the time . john baptist and christ had taught them often , that the kingdom of heaven , that dan. 7.14.18 . was at hand : and religious people among the jews , even in that corrupt time , waited for , and expected that the consolation of israel , and the kingdom of god should appeare , luke 1.25 . mark 15.43 . and even about the time of that question , in regard of christ the head of that kingdom , the kingdom was come : for to him are ascribed kingdom , power and glory for ever and ever , mat. 6.13 . rev. 5. but in regard of the jews and others , who should bee members and subjects of that kingdom , seeing it was to bee a kingdom within them , luke 17.21 . it could not come {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , so observably , that any one could say , this is the very time of mens becomming subjects of this kingdom ; for some did partake of this kingdom sooner , some later ; some with a weaker , others with a stronger faith ; all , even the best , might increase in faith : and in this regard all must pray , thy kingdom come , let it more and more daily rule in our hearts . thirdly , if the kingdom of god , acts 1.3 . and the kingdom of israel be all one , as indeed they are , the apostles erred not much about the benefit of this kingdom , which should redound to the saints , dan. 7.22 . and to the israel of god , gal. 6.16 . that is , to a remnant of the jews , rom : 9.27 . and elswhere often : and to the gentiles , as peter was taught , acts 10.35 . to a multitude of them : rev 7.9 . for neither doth the speech , in thee shall all the gentiles bee blessed , gal : 3.8 . nor the speech , all israel shall bee saved , rom : 11.26 . comprehend any more of each party obtaining peace and mercy , then such as walk according to christs rule , gal : 6.16 . which is , whosoever beleeves in christ shall have life eternall , job : 3.16 . in this the apostles , remembring what christ had so often inculcated , erred not , as i conceive : yet might they erre in some circumstances of this kingdom , especially in such as concerned their ministery about the same : christ therefore , who had given them commission to teach all nations to doe what bee as a king ( else what authority had he to send out his edicts ? ) commanded ; tels them in effect , that hee indeed should have a kingdom over israel , and that themselves should in due time ( which the father reserved in his own power ) receive power from the holy ghost to bear witnesse of , and to propagate this kingdom of hi● their master in all parts of the world . christ at the time of his ans●er to the apostles had many things to say to them , and they then , ( for so his speech intima●●s ) could not ( as in joh. 16.13 . hee likewise sayes ) beare them : and therefore hee refers them to the holy ghost , who ( being sent down to them at pentecost ) should lead them into all truth : among which truths wee finde this to bee one ; that christ was by god set up a king on mount sion , above all principalities and powers ; albeit the jews and heathen ●o●entates raged against him . his power was such , that hee bound some of them in the blessed chains of the gospel , psalm 149.8 . these bands of christ were such as they could not break ; such cords as they could not cast from them , psalm 2. wise christian kings , serving the lord in fear , were blessed : the jews and heathenish princes rebelling against him were broken in pieces like a potters vessel . thus have i answered texts produced against my tenet . so that the considerate reader will discern hereby how to blunt arguments grounded on some other the like scriptures . and if any one surmise that he can put a better edge on any argument here discussed , or bring stronger proofs against me ; may he please moderately and punctually to propound the same , and i shall by gods assistance so answer him , that it shall appeare , how i will not willingly boulster out any errour , nor shamefully desert any truth . chap. iv. mr. tho. brightmans judgment of the times in daniel , and the apocalyps examined , and disproved . diverse learned men have imployed their time and pains about the times spoken of in daniel and the apocalyps , and in regard both of the excellency of their parts , and of their diligent perusall of what hath formerly been written thereof , may bee thought in all probability to have found out the truth , yet may perhaps have missed thereof . i will therefore briefly set down their opinions , and examine , whether they on good ground dissent from my tenet , and have happily attained the truth . mr. tho. brightman on apo● . 20. holds , first , that satan , that is , the wicked emper●●● did persecute the christian church , untill constantine ruled : which was about the year of christ , three hundred . secondly , that constantine imprisoned satan , that is , the wicked emperours , and bound them a thousand years , by so setling the government , that they could not domineer over the church , as formerly : in this time , saith hee , antichrist reigned , and the saints lived and reigned with christ , that is , embraced the truth . this period of time , rev. 20.2 . lasted one thousand years . thirdly , that satan was loosed . and then the turk plagued the roman empire three hundred ninty five years : that hee likewise vexed the false church that of rome , and the true church , which began to appear out of the wildernesse in the year one thousand three hundred , and forsook romish superstition , and opening her eyes to the truth , rose from death by the first resurrection . three hundred years are now past , saith hee , since this began . further the turk shall begin to fall in the year one thousand six hundred and fifty , and bee quite overthrown in the year one thousand six hundred ninty five ; antichrists or the popes fall is in the year one thousand six hundred eighty six . after this , the jews shall bee called , and the gentiles also come into the true church . so that seven hundred years moe being added to the three hundred above , the church shall enjoy happy times , and the gentiles continue in the truth . this period of time , rev : 20.4 . is of years , saith hee , one thousand . these three periods of time extend to two thousand three hundred years . how long after the jews shall continue to embrace the truth , god , saith hee , hath not revealed , nor can any man tell . but at length the world shall grow secure and wicked , and then christ will come and put an end to the saints sufferings and patience , and to the malice and misehievous practises of the ungodly against them . some truth is in these passages , to it i assent . first , t is true , that the wicked emperours did persecute the church , untill constantines time . i adde , that some of them after his time did also vex the church . t is a truth also , that constantine setled christian government . but not so , say i , that is continued one thousand years from his time . for rome infected the world with error , about one thousand years after christ . i approve also his exposition of antichrists reigning , and of the saints living and reigning at the same time with christ : but i hold these things not setled by him within their due limits of time . t is true that rising from romish superstition and errour is a first resurrection in some ; but i adde further , that all rising from sin in this life , is likewise a first resurrection . i grant also that the turks have much plagued rome , and that both turks and popes have don great mischief to the true church , and that their tyranny shall fall in due time . but the just year of their fall , who can tell ? lastly , the jews calling and the gentiles fuller conversion may justly bee expected and indevoured . but , goe teach all nations , expresses a command to us , and a duty for them , ever from christs time to the worlds end . what more i do approve will appear in other parts of this discourse , with my reasons thereof . that many other passages herein are unsound and groundlesse , i will particularly shew . first , satan himself ( and not the wicked emperours his instruments ) is bound , rev : 20.2 . and lest any should mistake herein , bee that is bound , is expresly set forth by four titles ; the dragon , the old serpent , the devill , and satan ; so also rev : 12.9 . and secondly , bee that is bound , is tyed fast from deceiving the nations . now the old and grand deceiver is satan himself ; and rev : 12.9 . is called ( as indeed hee was before christs time ) the deceiver of the whole world . the emperours course was by the sword and violent meanes of war , not by wiles . whence , rev● 13.4 . the brag is made : who can war with the beast ? therefore satan himself , and not the emperours , was bound . secondly , if constantine bound satan , first , it may as well bee said , that maxentius a cruel tyrant , julian the apostate , maximus and other arrians , p●as the murtherer of his predecessour , and other the like wicked emperours let him loose again . secondly , how could constantine , who ruled but thirty years , binde satan a thousand years ? it must bee christ , who by his almighty and endlesse power could binde satan so long a time . thirdly , when satan was cast down from heaven into the earth and sea , rev : 12 , which are termed the abysse , in which hee was bound , rev : 20. hee gives his power and great autority to the beast , rev : 13.2 . that is , as most expositors hold , the secular power of rome ; 1. in the wicked emperours ; 2. in the popes arrogating the same . satan therefore was bound , the wicked emperours were loose . thirdly , satan is not loosed , vntill hee rev : 20. in eminent manner deceive the nations again . whom christ commanded the apostles to teach , what he commanded . this was don about a thousand years after christ . for then darknesse overspread the face of the church , popes pride exalted it self above all called god , and tyrannized over princes : then were super●itious ●ites and humane inventions mixed with , and preferred before gods ordinances : then nice and scholastick disputes to little or no edification were agitated , and the milk and strong meat of sacred scriptures neglected . fourthly , if the first resurrection bee the bringing of men from popish errours to truth , and a raising them from a sinfull course to an holy life , ● qua pridem●erant alieni , which was not in use with them before : as mr. brightman sayes on apoc. 20.5 . then may it also bee termed the first resurrection , when many thousand jews and gentiles were converted from heathenish superstition and jewish errours , and embraced the gospel in , and presently after christs time . this is rather the first resurrection , then that in which men abandoned bomish superstition three hundred years agon in the time of mar●●●●● 〈◊〉 john de ganduno , john wiclif , and others , as mr. brightman would have it . fifthly , suppose it granted that three hundred years are past , since popish errours were gainsaid ( as indeed when ever did any errour manifestly spring , but god had his witnesses of truth to oppose it ? ) what glound have wee to affirm that some gentiles shall held the truth seven hundred years moe , and the jews no man knows how long after that ? by this account the world should endure two thousand three hundred years after christs time : which some learned men deny , others will not define : nor hath mr. brightman any found argument to prove it . if hee urg from apocalyps 20. the thousand years mentioned for the reigning of the saints with christ , and then the thousand years before them , for satans binding , hee may as well adde a thousand years moe , in which the saints shall bee priests of god , and reign also with him . for the thousand years are a third time named ; and by this means hee will make the world continue three thousand three hundred years , from christs time . hee may likewise make the woman rev : 12.6 . and 13. fly twise into the wildernesse : because there her flight is twise mentioned . in this way i think mr. brightman will walk without company . sixthly , concerning the turks mr. medes opinion is more probable , first , that their dominion began when tangolipex was made king in the year one thousand fifty seven , not in the year one thousand three hundred , as sales mr. brightman . secondly , that from the year one thousand fifty seven , count three hundred ninety six years moe , which come to the year one thousand foure hundred fifty three , and then in this very year the turks took constantinople , and rose to greater might : and not began to fall , as mr. brightman affirms they should after three hundred ninty six years . thirdly , the text is expresse , that upon the times mentioned apoc. 9.13 . they should kill the third part of man ; whereas the text hath not one word of their fall ; nor is the ruin of the turkish empire foretold in what year it should fall , saith mr. mede . and again mr. mede still holding his accustomed ingenuity , gives another sense of apoc. 9.15 . thus : the turks will bee prepared for a fit time , to wit , for a day , a moneth , and a year , to kill the third part of men . and surely this sense is more probable then the other , depending upon the exposition of each day for a year , which is not to take place , except somthing in the prophecy lead us thereunto . seventhly , if the ten horned beast , rev : 13.1 bee not the popes , as they are clergy men , but the secular rulers of rome ; then mr. brightman erres in making this beast to expresse antichrist , or the popes onely . secondly , hee erres in saying that this beast began in the year three hundred and six ; whereas the caesars began before , and were in saint johns time . for it is said of the seven heads , that five are past , that one is , rev : 11.10 . that is , the cesars . and then thirdly , if this beast bee to rule two and forty moneths in mr. brightmans sense , they must begin in or before saint johns time , and so must bee ended many years agon : though his account for the wounded beasts cure , bee taken in to make the summe swel . other exceptions against mr. brightman will in part appear elsewhere in this discourse . chap. v. dr. j. alsteds , and m. h. archers accounts about the times in the apocalyps and daniel , propounded and refuted . doctor alstede layes his plot for the account of times thus : daniels seventy weeks end at jerusalems ruine in the year of christ 69 adde thereunto the dayes after this desolation , dan. 12.11 . that is , so many years 1290 these two summes make up the years of the churches affliction , 1359 then follow the dayes , that is , years , which make them happy who live unto them 1335 these two summes reach unto the year of christ 2694 the last thousand of the years in the summe last above mentioned are the thousand years in apoc. 20. in which satan is bound , and the church flourisheth : so that this thousand years begin in the year 1694. mr. archer thus frames his accounts of these times , page 47. julian set up the abomination of desolation in the year of christ , 366 to this adde the account of dayes , that is , years , dan. 12.11 . at the end whereof the jews shall bee called to christ 1290 then adde also 45 years moe , part of the 1335. dan. 12.12 . 45 these three summes amount to about years 1700 then in the year 1700. satan is bound , and the churches happinesse begins . after this follow the wars of gog and magog : so that the world ends not before , but some time after the year 2700. mr. archer brings us another account , page 51. that if one misse , the other may hit . thus it stands : the papacy begun , and the ten kingdoms arose in the year of christ 406 the papacy continues years 1260 so that the papacy is ruined in the year 1666 then begin the years of satans binding , in which the saints reign with christ in much prosperity . these are years 1000 then follow the wars of gog and magog , after which the last and sinall judgement comes , so that these wars are not before the year of christ 2666. these accounts of time i hold to bee many wayes faulty . first , daniels weeks end not at jerusalems fall by titus . arg. 1. jerusalems wall is built , and the messias slain after seven weeks , and 62 weeks . dan. 9.26 . and in the half of the one week remaining , the messiah puts an end to sacrifice and oblation . there is the end of the seventy weeks . but the destruction of jerusalem was thirty and odde years , if not forty , after christs death ; which did put an end to sacrifice and oblation . therefore the seventy weeks cannot end at jerusalems fall by titus . arg. 2. the covenant with many , at which the seventy weeks end , was confirmed in the half of the one week , which remained after the seven and sixty two weeks , dan. 9.27 . but this covenant was confirmed by christ at his death and resurrection . therefore the seventy weeks end at christs death , and not at jerusalems fall , above thirty years after . object . t is said , dan. 9.27 . that in the one week remaining after the seven and sixty two weeks , the abomination of desolation shall be powred on the city jerusalem . therefore the seventy weeks end at the destruction of jerusalem . answer . the one week , the last of the seventy ends ( as in the text is plain ) when by christ the covenant is confirmed , and sacrifice caused to cease by his death . that which is added concerning the abomination of desolation powred on the city , shews ( as mr. brightman on dan. 12.11 . well saith ) the jews punishment for killing the messias : and that christ by confirming a new covenant , and by his death putting an end to legall ceremonies declared , that there should bee no need of the old jerusalem . there is not , nor needed there to bee an expression of any time foretelling the ruin of the city . by story it fell forty , or neer forty years after christs death ; and in this time the apostles called some jews to repentannce and faith in christ : that christs blood might not bee upon them all to their eternall ruine . secondlly , dr. alsiedes opinion fails in making the daies one thousand two hundred and ninty , dan. 12.11 . to take place at jerusalems destruction by titus . arg. 1. those daies one thousand two hundred and ninty take place upon the taking away of the daily s●crisice , and setting up the abomination of desolation : but these both were do● by antiochus epiphanes many years before jerusalems ruin by titus . therefore they may not bee referred to the destruction of jerusalem , after christs time by titus . but here perhaps it will bee objected . the setting up of the abomination of desolation , spoken of in daniel , is in mat. 24.15 . mark . 13.14 . and luk. 21.20 . expresly referred to the romans and their soldiers besieging and destroying jerusalem . therefore the desolation spoken of , is that acted by titus and the romans , and not by antiochus . answ. there is a twofold desolation spoken of by daniel . the first don by a king , that speaks against gods saints , daniels people , consumes them , and attempts to change times and laws , and this hee doth for a time , times , and half a time , dan. 7.25 . this is again mentioned , dan. 12.7 . and further explained verse 11. to bee one thousand two hundred and ninty dayes after the taking away the daily sacrifice , and setting up the abomination of desolation . this was fulfilled by antiochus , and was one part of the jews misery , which dan. 12. is expressed . secondly , daniel speakes of the over spreading of abomination and desolating jerusalem after , and for christs death . this is in chap. 9.26 , 27. of this the gospels are to bee understood ; they expresse its performance by titus and the romans . this desolation might make the jews not miserable , but happy by taking them off from doating on jerusalem , and their legall rites , and making them look towards christ . that in daniel 12. made them miserable : for it hindred the jewish worship , which in antiochus his time was lawfull . object . suppose antiochus afflicted the jews three years and an half , their afflictions were not accomplished and ended thereupon : for the jews suffered much by other of the grecian princes after antiochus , as wee read in the ma●es history , and most miserably in the times following by severall roman captains and governours : but at the end of a time , times , and half a time , or daies , one thousand two hundred and ninty , or at least forty five daies after the jews afflictions were to bee at an end , and they become happy . and therefore the afflictions of the jews , dan. 12. cannot bee those inflicted on them by antiochus . brightman , dan. 12. answ. mr. brightman beeing himself out of the right way , by a false light , strives to hold on others in their straying by-pathes , for companies sake . wee finde that at the end of three years and an half , the temple was cleansed , and sacrifices renewed , joseph . bell. jud. 1.1 . nor did antiochus , or his son , or any prince of the greeks ever prevail against the jews , their temple and sacrifices in like manner , as antiochus had don . so that this kinde of misery of the jews was then accomplished and ended : and of no other misery , but that brought on them by antiochus , is the speech in dan. 12. there is not a word of the miseries that should befall them by the romans . secondly , the very words spoken of antiochus time ( as mr. brightman himself holds , chap. 11.35 . ) are iterated in chap. 12.10 . many shall bee purifyed , made white , and tryed ; but the wicked shall doe wickedly : and none of the wicked shall have understanding , but the wise shall understand . iteration of the same speech in substance , shews the same thing to bee insisted upon . so mention of judgement on the saints behalf , and their possessing a kingdom is twise spoken of , dan. 7.22 . & 27. in the exposition of the vision . so the woman , apoc. 12.6 . and 14. is twise said to fly into the wildernesse . so apoc. 17.12 . and 17. the ten kings are twise said to give their power and authority to the beast . thus in these places there is a commoration upon the same thing . to the very same purpose are the words above doubled in dan. 11. and 12. as mr. broughton hath well observed , and thence inferres that the same matter is insisted upon : and that the matters spoken of dan. 12.11 , 12. belong to antiochus time , and not to the time of titus making jerusalem desolate . repl. the times limits will not agree with antiochus dealings . for antiochus his taking away the daily sacrifice , and setting up the ahomination of desolation was but from kislen 25. anno 145. of seleucus his kingdom to kisleu 25. anno 148.1 macc. 1.57 . and 4.52 . onely before these three years , which are the precise time , there were ten dayes moe ; in which the beginning of his wicked attempt was made known . nor is it materiall that josephus , de bell . judaic. 1.1 . saith , that the daily sacrifice was taken away by antiochus , three years and an half . for t is said , 1 macc. 4.54 . that the same day that the gentiles defiled the altar , it was again renued and c●eansed . and josephus a more religious witnesse elsewhere saith , that the same day three years that the altar was prosaned , the jews sacrificed again on the altar erected anew , antiq. 12.11 . mr. brightman on dan. 12.7 . answ. mr. brightmans misprisions beguile some others , else should i not spend so much time in answering him . to clear the whole matter , observe that in anno 145. of the greeks , antiochus first sent an hoste to jerusalem , 1 mac. 1.30 . which spoiled and fired the city , captived and kild many , made others flye , and give place to strangers , and laid waste the sanctuary . secondly , hee sent letters and messengers , to enjoyn the jews to follow the laws of the heathen , to neglect their sabbaths , feasts , and sacrifices ( mark here the daily sacrifice amongst the rest hindred ) to erect new altars , and to sacrifice swines flesh thereon , to omit circumcision on pain of death . thirdly , in this very year the fifteenth of kisleu , the abomination was set upon the altar . and fourthly , on the five and twentyeth of kisleu , sacrifice was after the beathen manner offered on the altar . suppose now that both the books of maccabees and josephus say truely , that on what day of the year the altar was heathenishly sacrificed on , even on the same day , just three years after , the jews in holy manner sacrificed on their purged and rebuilt altar , yet the other tyrannous dealings of antiochus over the jews , and his inhibiting their sacrifices , his firing , killing , and other mischievous deeds may very well take up half a year more . and thus shall josephus bee as religious a witnesse for the three years and an half , as for any other true passage of story . because this his witnesse accords with time , times , and half a time . and hence it may appear that josephus , better in his time understood daniels prophecy in this point , then mr. brightman , and is wrong fully here charged to have corrupted the story : whereas hee living neerer those times might either know the truth certainly from the common assent of his nation , or might , as a reasonable man , judge , that the mischiefs done by antoochus before the sacrificing on the altar on the five and twentyeth day of kislen , might very well take up a full half years time . object . here i shall produce one objection more then mr. brightman thought upon : for hee is ap●enough to speak for himself , what came into his minde , if not sometimes more then is sound and conclusive . this it is . seeing that in the apocalyps , time , times and half a time , have correspondent to them dayes one thousand two hundred and sixty , and two and forty moneths , how is it , that here antiochus his dealings are bounded twise by time , times , and half a time , dan. 7.25 . & 12.7 . & chap. 12.11 . by one thousand two hundred and ninety dayes , and not as in the apocalyps , by one thousand two hundred and sixty dayes ? answ. 1. i might here answer that chetsz in chap. 12.7 . translated half a time , is in chap : 7.25 . expressed by peleg a dividing or part of time : and that chetsi signifies not always a just half . thus , and that truely , saith the learned and painfull dr. willet . i prove this to bee so . because the verb chatsa ( whence chetsi comes ) expresses a dividing into three parts , judg. 9.43 . and the dividing of jacobs wives and children into four parts . nor were the children equally parted , but with leah were mo then with any of the rest , gen. 31. and judg. 7.16 . three hundreth men are divided ( here also chatsa is used ) into three parts . nor is it easie to prove , that the idolater , esa. 44.16 , 19. made an image of one just half of the block , and roasted his meat with the other just half thereof , or that david did rise just in the middle of the night to praise god , psal. 119.62 . but secondly admit that the word chetsi , signifies half of the year , and not a lesse part , ten dayes or the like : i will endeavour by scripture to shew ( for i may not here lash out largely to make use of the learned disquisitions of joh. lalamantius , jos. scaliger , and our countryman mr. th. lydiat , or of the lately produced , and learned treatise of mr. selden , much to bee honoured for his excellent skill in severall kinds ) what wee are to judge of the extent of a year in gods account . here first , i say , that time , times , and half a tims , and two and forty moneths , and one thousand two hundred and sixty dayes , terms used in the apocalyps , expresse the very same extent of time ; and usually expositers make them so to doe . now one thousand two hundred and sixty dayes divided to two and forty moneths afford to each moneth just thirty dayes . and that each moneth had so many ( and no moneth of five moneths together , had but nine and twenty dayes ) we see gen. 7.24 . where one hundred and fifty dayes are the just extent of time from the seventeenth day of the second moneth , to the seventeenth day of the seventh moneth , gen. 7.11 . & 8.4 . therefore the usuall year in scriptures account consisted of twelve moneths , each of them having thirty dayes . so that there are given to every year three hundred and sixty daies by this account . and that by one time , a year is meant , wee finde by seven times , that is , seven years passing over nebuchadnezzar , dan. 4.29 . here again it may bee objected . if these things bee thus , how then , in dan. 12.11 . dee one thousand two hundred and ninty daies answer to time , times , and half a time ? and seeing god in difficulties , gives ( where they are for our capacities and clearer instruction ) different expressions , why are not two and forty moneths at any time in daniel mentioned , where the prophet diligently inquired after a punctuall expression of time ? answ. in every year according to the course of the sun , are daies three hundred sixty five . this generally all hold . the five odde daies are omitted in the account , apoc. 11. where one thousand two hundred and sixty daies , answer to two and forty moneths . but those five daies overplus in six years make thirty daies , or a full moneth . and therefore to time , times , and half a time , or three years and an half in dan. 12.7 . wee finde correspondent one thousand two hundred and ninty daies , chap. 12.11 . for so sometimes it must needs fall out , when the moneth or thirty daies made of the five odde daies in six years , are taken into the year . see coch in sanedr . pag. 9. mr. broughton in m. s. sionens . colleg. and by this also wee see that this moneth supernumerary , added in the three years and an half in dan. 12. could not admit the number of two and forty moneths : as the three years and an half did in the apocalyps ; where two and forty moneths , and one thousand two hundred and sixty , are equivalent . object . the little horn , dan. 8.9 . is antiochus epiphanes . but the little horn , dan. 7.8 . and 20. is not antiochus , but it is doubtlesse the turk , and the number of time , times , and half a time , dan. 7.25 . and 12.7 . are one and the same , and belong to the turk . that they have respect to diverse persons it is proved . because the vision in chap. 7. is sten to come out of the sea : the vision chap. 8. is by the riven vlai . the former vision is written in chaldee , because it is a prophecy concerning all men : the later in hebrew , because it properly concerns the jews . brightman on dan. 12. answ. the sea and ulai can no more make the little horns of chap. 7. and 8. to denote diverse persons , then one appearing amidst the seven golden candlessticks , and having seven stars in his hand , rev. 1.13 . and one riding on a white horse with many crowns on his head , &c. rev. 19.11 . set forth diverse persons . here descriptions much different , expresse one christ : and there expressions a little differing , one and the same antiochus . secondly , the difference of the tongues can much lesse doe it . for then the bear , chap. 7. and the ram , chap. 8. should not alike expresse the dominion of the medes and persians , because the visions are told in different languages . adde thereunto that the one of these rose out of the sea , the other was seen by the river ulai . wee see hereby how mr. brightman doating on a false conclusion , uses any sleight argumentation to boulster on the matter . the reason why the eighth chapter is in hebrew , is this . there the medes and persians , and greeks are expresly named : whereby the exposition of that vision is a key to open all the rest of the visions : and therefore is in a tongue strange to the chaldees , familiar to the jews : as mr. broughton most judiciously observed . object . the little horn dan. 7. is belonging to the fourth kingdom ; therefore to the romans . the little horn , dan. 8. comes out of one of the goats four horns . but the little horn , chap. 7. is one horn with the other nine , on the fourth beast . and therefore denotes not one and the same antiochus . mr. brightman . answ. i have above proved , that the greek kingdom parted between the syrian and egyptian princes is the fourth kingdom in daniel . the little horn therefore on the fourth beast , dan. 7. is of their race , and was antiochus . and in chap. 8. the goat bucks first horn is alexander the great . the four horns on the same beast are alexanders four chief captains . of these , two were of no long continuance : the other two seleucus nicator , and prolemeus lagides subsisted a long time mighty in themselves and their posterity : and at length became weak , not long before christs time . these two and their successours make the fourth kingdom , and are expressed by the two legs and feet of the image , dan. 2. and by the fourth beast that had ten horns , chap. 7. antiochus epiphanes , a king that rather desired to bee , then could attain to bee great , was one horn with the other nine horns , chap. 7. and thus hee is the little horn in both , chap. 7. and 8. repl. but antiochus cannot bee the little horn , dan. 7. because when the reign of the little horn ends , the son of man takes his kingdom over all nations , which christ did not presently upon antiochus death . mr. brightman on dan. answ. mark the text and you shall finde , that christs kingdom begins when , not onely the little horns dominion is taken away , dan. 7.26 . but the body of the beast ( hornlesse and harmlesse in great part after antiochus ) is destroyed , vers. 11. and the dominion of such of his successours , as ruled after him , consumed unto the end . verse 26. thus when the fourth kingdom ( not all the kingdoms of the world , ( as saith mr. brightman ) was quite ●ut down : the famous kingdom of heaven is set up by christ , the great king on mount sion , psal. 2. of this i spake above . object . there bee foure beasts , dan. 7.3 . and 17. which denote soure kingdom . if you make the little horn to belong to the greek kingdom , though it bee on the fourth beast , you make contrary to the text , but three kingdoms , by making the third and fourth beasts to expresse the greek kingdom . alexander was the first founder of that kingdom . the kingdom of antiochus , and the kings of his line , and of the ptolemies , and their race , is ever in the maccabees , called the kingdoms of the greeks . therefore if you make the third and fourth beasts to expresse the greeks , you make but three kingdoms , where daniel maketh four in plain terms . mr. brightman . answ. there is first , the kingdom of the greeks intire and whole in alexander , and his four chief captains , who for a while expected some of king alexanders kindred or children to succeed him . this kingdom beeing of short continuance is expressed by the brlly of the statue , dan. 2. and by the third beast , dan. 7. and secondly , there is the greek kingdom parted , which was of longer durance , and was fitly set forth by the legs and feet of the statue , dan. 2. and by the fourth beast having ten horns , dan. 7. of which horns antiochus epiphanes is one . that this kingdom is counted distinct from alexanders , is evident . josephus antiq. 12.7 . & 14. where josephus sayes , as doth the book of maccabees , that the temple was cleansed in the hundred forty eight year of the greeks kingdom , which , saith hee , began of seleucus . therefore the parted greek kingdom is by josephus ( who seems to speak the judgment of his nation , and those times ) counted a different kingdom from alexanders . the goat in dan 8. shews how in some sort the third and fourth kingdoms are greeks : and the leopard and beast with ten horns dan. 7. shew how in gods , as well as in josephus and other mens esteem , they were two distinct kingdoms . object . that little horne , dan. 8.8 . is antiochus , but the turke , whose dominion begins in the year of christ one thousand three hundred ; to him daniel gives a time , that is , a hundred years , two times , two hundred years , and halfe a time , that is , fiftie years . adde these three hundred and fiftie years to one thousand three hundred , and by this it appears , that the turk declines in his power in the year one thousand six hundred and fiftie . and apocalyps 9.15 . gives the turk a year , which according to the daies it contains is three hundred sixtie five years ; and a moneth , which in the same sense is thirtie years . these three hundred ninetie five years added to the one thousand three hundred years above amount to one thousand six hundred ninetie five ; then shall the turks dominion bee quite extinct ; mr. brightman on dan. 12. answ. if the fourth beast , dan. 7. expresse the roman state ( as mr. brightman holds ) how comes the turke to be an horne of the same beast ? the turks have had no joynt agreement and fellowship in their designes and attempts with the romans against the true church , but rather most deadly hate the roman church , as for other reasons , so also because it allows of images in gods worship , which the turks from the expresse words of exod. 20. abominate . if one beast should expresse the roman and turkish dominions , they should agree in singular amitie , assistance , mutuall defence , and law , as did the medes and persians , who are typed by one beast . or else they should by mutuall intermariages endeavour to make the like friendship , though without successe , as did the seleucidans , and lagidans , & as the description of the fourth kingdom , dan. 2.43 . expresses it . secondly , time , times and half a time have a far different extent of time ( as i above shewed ) then mr. brightman would allow them . thirdly , what i have said of these passages , applying them to antiochus , will not by any one be easily disproved . fourthly , the miseries expressed , dan. 12. do befall daniels people , vers . 1. that is , the iews before christs time : not the christians vexed by the turks after christs time , when there is neither jew nor gentile , but all are one in christ . wherefore mr. brightman here without any good ground talks of the turks declining and fall . having cleared our way by removing the rubs and blocks which seemed to stop our passage , let me now returne to make further exceptions against the accounts of time in dr. alstede and others . thirdly , dr. alstede , mr. mede , mr. archer , and such as concur in opinion with them , mistake in placing the thousand yeares of the saints reigning with christ , the churches puritie and happinesse , in the fag end of the world , and dregs of time , which in all likelihood will bee worse and worse , as was the old world in noahs time , and will now need sire , as then water to purge it . see a true glasse of the last times , 2 tim. 3.1 , 2 , 3 , 4 , 5. where their most wicked affections , words , deeds are set forth . fourth● mr. archer misses the marke and shoots extremely wide , where hee makes julian the apostate the setter up of the abomination of desolation spoken of by daniel . this wretched emperour doubtlesse aspired to the height of wickednesse , but was prevented of this inglorious achievement both by antiochus and titus , as i have already shewed . hee not onely came too late for the worke , but could effect nothing hee desired : and was so far from taking away the jewish sacrifices ( which is one main thing , dan. 12.11 . mentioned ) that hee attempted to set them up in contempt of christians and christ their master . fiftly , both dr. alstede and mr. archer and others of their opinion erre in multiplying one thousand two hundred dayes to the number of ●so many years . t is true that dayes bee put for years , ezck. 4. but t is not consequent that in all other prophecies it should bee so : nor indeed in any can it bee so : but where some circumstances require it , or god plainly sayes as to ezekiel : 1 appoint thee a day for a yeare , a day for a yeare . to him the words are doubled , that wee should not mistake . in daniel wee find them not single . and must not of our owne heads devise , what was never intended . 2. the dayes two thousand three hundred in dan. 8.14 . bee properly understood of dayes according to mr. brightman and others : why then may not one thousand two hundred dayes , dan. 12.11 . be so likewise expounded ? reply . dayes one thousand two hundred and sixtie , and moneths fortie two , in the revelation expresse a longer time then the bare words import . so may the summe here . if you say that in the apocalyps is meant properly so many dayes or moneths , you accord with the papists , who hold that antichrist shall reign but just three years and a half . answ. i know well that christs servants , rev. 11. witnesse to his truth , that the beast , rev. 13.1 . rages , that the woman clad with the sun , rev. 12. is preserved in the wildernesse longer then three years and a half , though the limits of their times expressed , properly signifie no longer a spade : but i say further , that phrases and formes of speech in the revelation have often reference to former matters to which they have some resemblance : so babel and egypt in the apocalyps signifie not properly , but metaphorically places and states like them for mischiefs done to gods people , and their ruine thereupon : so the three years and an halfe of the saints preaching and persecution is not properly just so long , but hath a reference unto christs preaching and persecution , which was in proprietie of speech just so long . this is to shew that the saints case is like christs , and the time not properly , but by allusion understood of them : so in scripture the saints afflictions are called the afflictions of christ , col. 1.24 . and the saints are said to have {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a share and part of christs sufferings , phil. 3.10 . and to bee {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} partakers of christs sufferings , heb. 12.8 . and to bee {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} comformable and like to christ , rom. 8.29 . and saint john and other christians are said to bee companions in tribulation , and in the kingdome of christ , rev. 1.9 . thus christ is the great and eminent both teacher of and sufferer for the truth ; his servants imitate his actions , and are like to him in suffering . such was the course of christs publick ministery , whilst hee lived , such must be theirs untill their deaths . as hee , so they must hold out and continue faithfull in their callings . his time was but three years and an half : theirs may bee lesse , perhaps something more ; but however , it will bee a momentary and short space in regard of the eternall weight of glory , which follows it , againe , as the seven churches of asia , some purer , some more corrupt , some in diverse respects prais-worthy , others in as many respects justly to bee blamed , shew the state and condition of seventie and more churches , and what christ hath to say to them in regard of their like obedience or disobedience unto him : so the teaching and sufferings of christ in three yeares and an halfe shew , what shall bee the case of his servants in three times three or moe years of their ministry ? so that time is put for the condition of the time and things done therein . as , act. 3.24 . the prophets foretold these times . and esther 1.13 . wise men knowing the times : that is , things done in the times . and christ saith , father keep me from that houre , joh. 12.17 . that uphold me in the sorrowes of that houre . thus then you see apparently that i run not into the papists errour , who absurdly bound antichrists persecution , and the saints sufferings to three years and an half ; rome first in its wicked and idolatrous emperours ; secondly , in its proud and superstitious popes hath been an egypt and a babel to gods servants , oppressing them these one thousand six hundred years , and not barely three years and a half : and in all this time god hath had witnesses to his truth . the allusion both to the places and the time is most elegant and comfortable . they that suffer with christ , shall also reign with him . sixtly , if the setling of the dayes one thousand two hundred and ninetie , counting them so many years , as above , bee faultie , then mr. archers addition of fortie five yeares unto them , ( which are the overplus of one thousand three hundred thirtie five dayes , by him counted yeares , dan. 12.12 . ) must also be erroneous . besides mr. archer mistakes by making those fortie five years to be a time of great affliction to the jews . for their welfare begins at the end of one thousand two hundred and ninetie dayes , when jerusalems desolation is repaired , and the daily sacrifice renewed : and a further accesse of happinesse is made unto them fortie five dayes after . so that dan. 12.11 , 12. speaks of the jews welfare , not of their misery ; and fits their condition in antiochus time exactly ; for about fortie five dayes after judas maccabeus had cleansed the altar , and sacrificed thereon , antiochus became extreamly sick , and confessed how unjustly he had tyrannized over the jews , 1 macc. 6.8.9 , &c. and soon after in the next year died . seventhly , mr. archer affirmes that julian was the setter up of the abomination of desolation spoken of dan. 12.11 . mr. brightman is of the same opinion on dan. 12. admit this to be true : then hee must also bee the taker away of the daily sacrifice : for both these go together , and have the same time asoribed unto them . now julian was so farre from taking away the jewish sacrifices , that hee indeavoured to set them up , and did much countenance the je●es against the christians . socrate● eccl. hist. b. 3. eighthly , there is no reason why mr. archer should hold that after dayes or years one thousand two hundred and ninetie , dan. 12.11 . the jews should bee cal'd to christianitle . the text faith no such thing : but tels how the jews should bee freed from two miseries ; first , from the desolation of jerusalem , secondly , from the taking away their daily sacrifi●e . seeing these two are the miseries befalling the jews untill the end of the time there designed , they must necessarily fall in the time that sacrifice was lawfull . and therefore they must not bee in the daies of titus , or of the turk . ninthly , these learned men swerve from the truth , by not making christ at his being on earth , the strong man , who bound satan , and gave his apostles power to tread on the serpent , whose head himself brok , and whom hee made as lightning to fall from heaven : so that from the time of christs ascension the devill could not prevail to deceive all nations , as before hee had don : but was loosed about a thousand years afterward , as hath been declared above . tenthly , there is not any passage in the revelation or elsewhere , that i know , from which it can bee proved , that the papacy began in the year four hundred and six . t is true , that about this time constantine left rome , and made constantinople his royall seat : but the bishop and church of rome , did not then so apostate , and degenerate from what they had been , that grosse popery and antichristianism may bee laid to their charg . constantine , who erected churches , placed new bishops in them , countenanced other good bishops already placed ; so held his imperiall autority , and vicegerency under christ , that the bishop of rome never in his time exalted himself above the royall scepter , or challenged an universall autority over all churches . there were fault● in churches , and errours in bishops and teachers before constantines time , and in it . but wee see by christs judgment upon the seven churches in asia , rev. 2. and 3. that some faults and errours do not presently unchurch a people , as rank popery and antichristianism doe . eleventhly , if the ten kings received their kingdom , apoc. 17.12 . and imployed their power in oppressing the church , together with the beast , namely , the persecuting emperours , then they received that their power from the c●sars long before the year four hundred and six . and if it bee meant of receiving their power from the popes , it is manifest that they submitted not their necks , nor took their scepters from the popes , untill many years after four hundred and six , namely untill about the year of christ one thousand and odde . herein therefore mr. archers ground-work fails him . twelfthly , how can the year one thousand two hundred and sixty bee attributed to the pope alone ? suppose so many years given to the warring beast , rev. 13.4 , 5. that is , the emperours , which make the sixth head , and the● ruled in saint johns time : i finde nor the like time ascribed to the beast with two horns , or to any particular type , whereby the popes alone are expressed . mr. brightman holds the beast , rev. 13.1 . not to bee the emperours or civill state of rome , but the popes : because the imperiall state was risen before st. johns time ; and christ shewed to saint john , matters onely , which were to bee don after the giving of those visions , rev. 4.1 . to this i answer , christ did shew st. john matters , which for the most part were to bee don after the vision , rev. 4. but hee shewed him also , first , some things absolutely don and past : as namely , five of the heads of the beast seen by john , were faln and gon , rev. 17.11 . christ appeared to him as a lamb that had been stain , rev. 5.6 . this was don long before that vision and secondly , some things shewed to john were formerly in part fulfilled , and were yet more and more to bee fufillled in and after his time . as these , god doubtlesse before sat gloriously upon his throne , as hee is said to sit . rev. 4.2 . the elders , namely john himself and the other apostles , and the whole church of god , before johns visions , ascribed praise , honour , glory , &c. to the lamb , as they doe , rev. 4. & 5. the new jerusalem spoken of , rev. 21.10 . was before mother of the beleeving galatians , and other christians , gal. 4.26 . heb. 12.22 . i might instance in diverse other the like passages . observe this well , or els mr. brightman will by a false fire mislead you in diverse other matters . thirteenthly , mr. archer and some others , though they decline the grosse millenary opinion of one thonsand years victory , pleasure , joviality , yet in ascribing to their refined thousand years plenty of all things without sin , and making the martyrs raised from death , partakers thereof , &c. palpably ( as i conceive ) mistake . for the kingdom of god is not meat and drink . nor ( which is consequent ) other matters , lesse necessary . and to what end should the bodies of the martyrs and saints raised up immortall and glorified ( such they are described to bee 1 cor. 15. ) live again on earth to make use of such poor accommodations , and not rather enjoy glory and immortality in heaven : for which the resurrection fits them ; as it did christ risen from the dead , and ascending into heaven ? fourteenthly , see how they jar and differ in their judgment . mr. brightman to the summe three hundred and sixty in julians time addes the one thousand two hundred and ninty in dan. 12.11 . and the forty five years more there in verse 12. and saies , that the turks power will bee extinct in the yeare one thousand six hundred ninty five , to which summs those numbers doe amount . mr. a●cher from three hundred sixty six , and the other summes saies , that in the year one thousand seven hundred , the thousand years begin . dr. alstede to the year ninty six , in which , saith hee , jerusalem fell , addes the same one thousand two hundred and ninty , and one thousand three hundred thirty five , and affirms that the thousand years , apoc. 20 end in the year two thousand six hundred ninty four , which mr. brightman ends about the year one thousand three hundred . mr. archer to the year four hundred and six , when saith hee , the papacy began , addes the one thousand two hundred and sixty , apoc. 11.3 . and 12.6 . and tels us , that the papacy falls in the year one thousand six hundred sixty six . mr. brightman from the same summes and an addition of years , for the heads cure , which apoo. 13 was wounded ( which cure some others , that think themselves surgeons , not inferior to him , little thought of ) makes the pope-doms fall to bee in the year , one thousand six hundred eighty six . see his comment . on apoc. 13.5 . hereby it appears , what liberty is taken to dispose of these propheticall accounts of time , rather according to humane fancy , then clear evidence of scripture : whence their opinions become different , and leave us more uncertain , and unresolved , then when wee consulted them : except wee will confide , and relie more on mens persons , then on their proofs and arguments . in opinions thus disagreeing it necessarily follows , that some of them bee faulty : and t is not improbable ( their grounds beeing so sandy and weak ) that all of them may bee false . what reasons i have here alledged to disprove them , i humbly submit to the censure of such as are judicious in these matters . chap. vi . the arguments and autorities from the rabbins , brought by mr. mede on rev. 20. answered . mr. john mede , on rev. 20. produceth diverse reasons for his opinion about the thousand years . and thus first hee argues : gorists kingdom is joyned with his appearance to judge the quick and the dead , 2 tim. 4.1 . but at christs last appearing to judg the quick and the dead , he is so sarre from beginn●ing a new kingdom , that bee delivers up the kingdom to his father . that kingdom therefore , which neither shall bee before the appearance of the lord , nor after the last resurrection , is necessarily between them . and this kingdom is said to bee for one thousand years , rev. 20. answ. saint paul sayes not , that christs kingdom was not before his appearing to judg the quick and the dead : and mr. mede himself grants , that christ long before had a crown given him , and rode firth , conquering and to conquer , rev. 6.2 . this hee judges to bee in the beginning of the apocalypticall times . and that it was so , i have above proved . in the latter end of his kingdom , christ makes an absolute conquest over the beast and ●alse prophet : and casts them into the fiery lake ; and brings all men to judgment : and then delivers up his kingdom of governing and defending his church in this world , to his father : and they reign together eternally with the saints in a setl●d and blessed estate . secondly , i conceive the terms at his appearing , and in or at his kingdom , to bee in sense , at his manifest appearing to bee the great king . and that the form of speech is duobus pro uno positis , by putting two expressions for one . so thunders and voices , rev. 8.5 . are put for thundring or loud voices , as both mr. mede , and mr. brightman , expound that place . the reason why i thus understand it , is , because christ ever truly the great king then appears manifestly to bee the great king indeed by an absolute conquest over the churches enemies , and by over-comming death , and by bringing , as the great and on●y king , the whole world to judgement . object . in dan. 7.9 . and rev. 20.4 . thrones are said to bee set up , and judgment given to the saints , ( who are said to judg the world , 1 cor. 6.2 . ) and the saints to obtain the kingdom , that is , to live and reign with christ . besides , in dan. 7.13 , 14. and luk. 21.24 , it is said , that christ shall appear in the clouds of heaven , and have power , glory , and kingdom given him : so that all people , nations , and languages shall serve him ; and that these things shall come to passe , when the times of the gentiles shall come to an end . that is , when the little born , dan. 7.11 . namely antichrist , is overthrown . therefore christs glorious kingdom , and the saints reign with him takes not place untill the popedom bee ruined . answ. in dan. 7.9 . the thrones , that is , those of the four beasts , are said to bee ( so our new translation hath it ) cast down : and the antient of daies to sit on his throne . hee gives judgement to the saints , that is , on their party , or inables them to maintain their party against the little horn that domineered over them before for a time , times , and half a time . the saints therefore in those daies after antiochus his armies were defeated , set up gods worship again , 1 macc. 4. and maintained their cause against the body of the fourth be●st , which was then hornlesse , dan. 7.11 . and 26 : so that it began to decay , and was consuming daily unto the end . this the jews gods people did untill the son of man came in the clouds of heaven , and received the ●ternall kingdom , dan. 7.14 . which began ( as was above proved ) one thousand five hundred years agon . secondly , how christs kingdom so long agon begun , the saints judged and reigned , i have likewise declared . thirdly , christs glorious comming to judgment is sometimes to bee understood of vengeance and punishment ins●icted on the world for their sins . so the lord is said , judg. 14. to come with thousands of his holy ones to give judgment against all men , and to rebuke the ungodly , &c. when hee drowned the old world : so christ comming with power and great glory , in these texts of daniel and luke , may expresse his comming with vengeance against the romans and jews that kild him , and opposed the gospel . for it is said , luk. 21 , 22 , and 32. that that age and generation should not passe , untill all those things were fulfilled : besides , it is not said , that christ shall not so come , untill the times of the gentiles were fulfilled , but untill jerusalem bee trodden under foot by the gentiles , and the power of heaven , sun , moon , and stars ( that is , the government of that people ) bee shaken , this was don when jerusalem was overthrown . repl : the sense of luke 21.32 . may bee ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , this people , nation , kindred of the jews shall not passe , or cease to be a nation , or people , untill these things bee fulfilled . the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} so signifies . ans. the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} expresses dor generation in the old testament a hundred times : it is sometimes also put for gnam , mispa●ha●h , m●ledeth , people , nation , progeny : but then commonly it intends and denotes the nation or family then living , which is all one in meaning with generation : in this sense , the people and nation , and race of men now living shall not passe , or be extinct , untill all these things be accomplished . repl : if you deny the texts , dan. 7.9 . & 22. & rev : 20.4 . to expresse the great day of judgment , christs comming in the clouds with power and great glory , and the saints with him to judge the earth , and abolith antichrist with the brightnesse of his comming in the thousand years yet to come , you undermine the pillar of evangelicall faith , concerning the glorious comming of christ . answ : god is known by executing judgment , psalm 9.16 . not by the great and sinall judgment onely , but by other particular judgments also on mankind . some jews might mis-conceive of gods dealing towards them ; and be perswaded , that they should in , or at christs time get their necks from under the yoak of their oppressors . but when they saw jerusalem in that age ruined , many jews cruelly slain , the rest grievously disperst : how could they but think , and you now conceit , that god then sate gloriously in judgment against them , who were grown as secure as they in the old world , mat. 24.37 . luke 17.26 . as this judgment was conspicuous ; and shewed the great power and glory of christ , and verified christs speech of some then standing by him , who should not taste death , untill they saw christs kingdom come with power , mark 9.1 . so i verily believe , that christ will come in the clouds , or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with clouds of witnesses , mark 14.62 . and great power to judge and destroy antichrist , and all his churches enemies , apoc. 20.9 . thus doe i endeavour to hold up the pillar of evangelicall truth , and in no wi●e undermine it . christ , i say , hath already by the brightnesse of his comming in the word preached given antichrist such a blow , that hee shall never lick himself whole ; and will in his good time bring him to utter confusion : what was done in the thousand years , i have above sufficiently unfolded . object . justin martyr tels trypho the jew , that himself , and all orthodox christians knew the resurrection of the body , and the thousand years , in which jerusalem should be re-edified , adorned , and inlarged , according as ezekiel and esay had prophecied of a thousand years , in which shall bee a new heaven , and new earth : so that jerusalem is made to triumph , and the dayes of gods people to bee as the dayes of the tree of life ; in these words , saith justin , we hold that the thousand years are implicitly pointed at : he further saith , that john in the revelation prophesied , that christians should accomplish that thousand year in jerusalem . answ. justin beleeves the resurrection of the body ; wee deny it not . but justin asserts not two resurrections , as some now doe , one a thousand years before the other : justin sayes , that jerusalem shall bee re-edified , inlarged , adorned in such sense as ezekiel and esay foretold : it is most true ; a jerusalem , that in rev. 21.10 , & gal : 4.26 : all the world over shall bee made a place of gods worship ( as was the old jerusalem ) to the great joy of all people : the distinction of jew and gentile shall bee taken away , and all true christians shall bee the israel of god , and true jews : and shall have no need of the old jerusalem . how implicitly in esaies words , by justin cited , the thousand years should be pointed at , he is quicksighted , that can discern . no man ( i think ) endeavours now to prove the thousand years from that text in esay . it there were any such thing in esays words , logick now , if ever , would work it out . further , st : john sayes not totidem verbis in expresse terms , what iustin alledges : but that there shall be a new ierusalem comming down from heaven , not built by man ; and that the saints shall reign a thousand years with christ : and i will also grant , that this reign should bee in the new jerusalem . but that reign was in the beginning of the gospels times for a thousand yeers , and shall not bee towards the end of the world : this ierusalem is mother of us all , of all the israel of god , of all beleeving iews and gentiles , in all times to the world end ; and is not limited to old jerusalems seat , and some certain time . that kingdom began long since , and was such , as hath been above shewed , not such as the pleaders for the thousand yeers to come , describe it . object . divers of the ancient fathers , besides iustin martyr , as ireneus , tertullian , lactantius , nepos , and others , held the opinion of the thousand yeers reign . austine himself sometime inclined to the same : and it seems to bee ieroms prime argument against it , that it savoured of judaism : to reject this opinion , is a neglect of an ancient tradition of the church . papias recommended it to the fathers above , they to us . answ. the antiquity of this opinion , will be little warrant to the verity of it : if wee consider that ireneus sayes , that papias an auditor of st. john asserted it : whereas papias himself denies that ever hee saw or heard the apostles . and eusebius b : 3. histor : eccles. sayes , that papias was too credulous , and of shallow judgment , and by mis-interpreting apostolicall expositions led others into errour ; as ireneus in this very point ; and as some conceive , in the opinion of antichrists reign but for three years and an half near the worlds end . you see then , what a tottering and weak foundation this tradition hath . it is granted , that austin had an inclination to like of it , but his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} second thoughts made him wisely to abandon those fathers faulty opinion , and to correct his own : as for ierom , hee censures the millenary conceit to bee a iewish {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} fable ; and so inconsistent with the vision , in apoc. 20. jarring in it self , contrary to other scriptures , and unworthy of the christian faith ; see ierom on the life of papias . hee had therefore arguments sufficient to confute it . dionysins a learned and judicious bishop of alexandria called together the chief abettors of this opinion , and argued with them about it three dayes , from morning till night , and examined nepos book in defence thereof : whereupon in conclusion his chief opposer yeelded , and promised never to teach , or so much as to mention the opinion again : and all the rest there present submitted to the truth , euseb. histor. b. 7. repl. bee this opinion true or false , or whether the fathers held an errour herein or no ; to bee of the same minde with the jews is not alwayes culpable . the rabbins tell us , that the seventh millenary is the great day of judgment . that the world shall continue six thousand years , and in the seventh thousand bee destroyed with fire , and purified : and the lord alone shall bee exalted in that day , esa. 2. that is , shall bee king over all the earth . they say , that god in this millenary shall break the wicked ; and that it shall bee a great sabbath , or day of rest . other rabbins hold , that the sixt millenary shall be the day of judgment . rabbi elias sayes , that the world should continue two thousand yeers before the law , two thousand years under the law , two thousand under christ . see these and other their opinions cited by mr. mede on revel. 20. answ. no man holds the jews in all things culpable . they are most carefull and vigilant preservers of the originall hebrew text intire and uncorrupt : so that had not the jews and greeks been kept distinct people untill these times , the knowledge both of the hebrew & greek originals had perished by the prevalency of papistical darknesse . see my preface to cognatio linguarum . the iews also , when they list to speak out , shew good skill in the sacred stories . besides many passages in their talmuds about their rites and customes serve better to open some difficulties in the new testament , then our latine commentaries . what i attribute to the knowledge lockt up in the hebrew tongue , see in my book cognatio linguarum . posit . 9. the rabbins have many truths : but like good corne in much chaffe ; themselves often times so speake , that they will tell you , stultus credit omni verbo , it is sillinesse to take all they speak for sad truth . maimonid . part 1. chap. 62. schick . bechin . happer . pag. 114. some truths they hide under enigmaes and parables , and of them they say , i finding a pomegranat did eat the kernels and laid by the rinde . p. galatin . 1.7 . yet many such riddles they have not worth the cracking their shell , and more like a deafe nut , then an wholsome pomegranat . these fall under pauls prohibition of not giving heed to fables , 1 tim. 1.4 . hee that will prositably peruse them , must try all things in them , and keep that which is good , 1 thes. 5.21 . and whoever will hope to deale soundly with them ( which would bee a glorious and heavenly work ) for their conversion , must bee able to match and surpasse them , as in sound knowledge of the scripture , so in their own tongue and learning , as the apostles and ancient fathers did the greeks . herein mr. broughton did much , and had hee lived longer by good incouragement was both able and willing to have done far more . secondly , for the present question observe the jews jarring opinions . some of them hold the day of judgment , the wickeds breaking , and the messias his exalting to bee at the end of the fift millenary ; which is fully past : for i hold the world to be five thousand five hundred seventie one years old in this year one thousand six hundred fortie foure ; yet is not the one thousand years by some conceived to bee begun . some begin the great sabbath at the end of the sixt millenary : such as live to it shall see how neer they come to the mark . elias seems to hold , that the fift and sixt millenary shall bee under christ : and therefore , say i , by their own grounds , times of much happinesse . i would they were so humble as to make use of them . there can be but one truth , some of these ( to passe by others ) must needs misse it , perhaps all of them : see how our writers vary from them . mr. brightman begins the famous 1000. years in the three hundred year of christ , dr. alstede in one thousand six hundred ninetie foure , mr. archer in one thousand six hundred sixtie six , or in one thousand seven hundred . others differ from these . this 't is to grope after truth by a darke light , or no light at all ; maimonides saies well , it is better that a matter of which no certain demonstration can be made , should remain in doubt , then in vain to dispute thereof . mor. neb. part. a. cap. 16. repl. wee christians use jewish termes ; gehenna for hell , paradise for heaven , the day of judgment for gods finall judicature ; yea saint peter may seem to have confirmed the rabbins tradition by his speech of the day of judgement , 2 pet. 3.7 . and of one day being with the lord as a thousand years ; let us not rashly neglect their terms . answ. pau's rule is , not to use words , which mans wisdom teaches , 1 cor. 2.13 . to avoyd prophane and vain jangling and opposition of science , 1 tim. 6.20 . for there may bee wisdom and science falsly so cald . hee injoyns us to speak {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the words of god , 1 pet. 4.11 . wholsom words of our lord jesus christ , doctrin according to godlinesse , 1 tim 6.3 . and tending to godly edification . these rules wee may observe , and yet seeing gods word speaks linguis ●ominum as men use to do , ( so said maimonid . mor. neb. p. 1. c. 26. ) and hath frequent metaphors , metonymies , ellipses , metaplasms , and other forms and frames of speech usuall in other tongues and forain writers ; wee nor are nor need to bee nice in using the rabbins phrases , especially these , which the new testament doth expresly and particularly warrant by its own example , or in generall by examples of like nature ; so that wee ever take heed that they lead us not into errour . the holy spirit is so far from scrupulositie in this kind , that not onely it makes use of those rabbinick and jewish terms above ; but of syriack also , as abba father , maranaths the lord comes ; of roman , as legio a legion , custodia a watch ; of the septuagints , as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} poyson , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} heb. 11.21 . from gen. 47. ●1 . in which word the seventie mistook , and translated matteh {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a staffe , for mittah a bed : and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} it is a wonderfull thing , matth. 21.42 . ( mistook also by the seventie in psal. 118.22 . ) for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . in these and some other the mastakes of the seventie interpreters , the new testament follows them , where the errour might bee helped by recourse to the hebrew of the old testament . yea the holy ghost hath made use of some poets speeches , tit. 1.12 . act. 17.28 . and declined not the names castor and pollun , or dioscuri , act. 28.11 . a terme superstitiously used by the heathen : so that i conceive , that where god sayes , yee shall not name the heathen gods , jos. 23.7 . hee intends the naming them with honour and reverence , as the heathen did . wherefore wee may use jewish terms and forms of speeches borrowed from other nations , so that wee trespasse not against the rules above . wee must ever have a diligent care , as not to obey the commandements of man , so not to use their terms , that turn from the truth , tit. 1.14 . wee must bee carefull that we do not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} teach other doctrine then that received from jesus christ , 1 tim. 1.3 . into which stray by-paths , quaint and novell expressions do sometimes make men unawares to slip . saint peter hath the term , day of judgment , 2 pet. 2.9 . and 3.7 . calling it the day , to which the wicked are reserved . but hee rather hath it from job 21.30 . then from the rabbins ; see the place . as for saint peters speech , which follows , one day with the lord is as a thousand years , and a thousand years as one day : it shews that perhaps men will count god slack of his promise , as of that , luk. 18.7 , 8. god will avenge his elect , which cry day and night unto him , yea though bee long forbeare , hee will , i say , avenge them quickly . a little time may seem long to a man : but in regard of god himself , there is no slacknesse ; onely in mercy hee gives men time to repent . so that saint peter expresses the day or time of gods longsuffering : and not the day of judgements continuance to bee for a thousand years . as mr. mede and others conceive . besides , christ ●seth , as this , so many other passages of scripture misconstrued by the jews , yet needs not to refute the jews misprision . it is sufficient that christ applies them aright . rectum est index sui & obliqui . the very propounding of truth will justifie it selfe , and disclose what is erroneous . but not to dwell longer on this matter , i hold that all phrases or speeches are to bee approved or disallowed , according to the ground on which they be built . see what the rabbins say for themselves in this regard ; rabbi elias saies , that the world shall continue six thousand years ; why so ? because there be six alephs in the fi●t verse of genesis , where each aleph stands for a thousand . this reason is senselesse : but if you dislike it , you shall bee told from rabbi symeon ben. iaba . woe bee to him that thinks the law containes no more in it then the ●are words import . to this i say no more , then that as wee must not take any thing from the law , which on good ground may bee concluded thence , so wee must not adde thereunto , deut. 12.32 . that is , wee must not infer from the law , what the holy spirit never intended . the learned mr. w. schickard hath well shaken such like jewish tricks as this . bechin . happerush . pag. 146. &c. repl. a tradition agreeing with rabbi ketina's opinion of the worlds destruction in the seventh millenary , gives us a better ground for its truth ; thus . after six years the jews land and people had a cessation and rest : so after that six thousand years bee past , in the seventh thousand years the world shall have a cessation and rest . answ. the use which god makes of the seventh years rest in levit. 25. is much different from that of the rabbins ; namely , that the iews might know that the land was gods , and they but sojourners with him , vers . 23. that they might observe how god blessed them , when they in the seventh yeare labored not ; and that it was hee that gave the encrease , when they did labour ; and so depend on his goodnesse to them : it served also to bring them to the seventh seven , and so come to the jubilee , the famous year of rest . so they might rather conclude , that the world should stand ( but this also would bee but a sandy foundation ) fortie nine thousand years , and then have a great jubilee and rest , in which the last trumpet should sound , as in the jubilee year the jews trumpets were wont to doe . obj. the ancient jews understood , esa. 2.11 . and 17. of the great day of judgement : where it is said , and the lord alone shall be exalted in that day . the later iews speak something to the same purpose ; and thence they say that the lord shall be king over all the earth . answ. in esay 2. is an excellent prophecie of the preaching of the gospel , and of the calling of the gentiles by the word going out from sion and ierusalem . this was fulfilled when god set up christ his king on mount sion , as i proved above . peruse the chapter , ballance each passage , and particle thereof , and try whether there bee any the least warrant for a day of judgment of a thousand years continuance . it is true , that when the gospel began to bee taught , christ was by all true beleevers exalted alone , and preferred above all the high looks and loftiness of men : many idolatrous and superstitious persons then turned to christ , and cast away their silver and golden idols , as there it is foretold . and if any unbeleevers saw not then christs glory , they were justly to bee blamed . his glory was then such , and hath so continued , that the gates of hell could never prevaile against it . it is true , that many worldly potentates then strove to exalt themselves above christ , and were highly exalted by others ; saying , who is like this our lord ? who can war with him ? but christ in due time did manifest that these brags were vain and foolish : because christ by overthrowing them , will shew his might to bee far above them , and that all their forces are inconsiderable . and at the day of judgment , when all quick and dead shall stand before him , all both small and great shall see and consesse him alone to bee exalted . but neither in esay 2. nor in the whole prophecie is there any ground for two resurrections , and a day of judgment between them of a thousand years continuance . obj. the rabbins think the title of psal. 92. l●jom ●ass●abat for the day of the sabbath to bee the argument of the psalme , and to be understood of the sabbath of a thousand years . answ. wee find the rabbins often extravagant in their opinions , therefore their bare affertion cannot bee a sufficient warrant unto us , they say , that psal. 92 , is for the day , that shall bee all rest . on talm. sanedr . ch. 11. and adde that a thousand years in gods sight are but as yesterday : from psal. 90.4 . wee must attend more , why they thus speak , then that they thus speak , and try what they say : against their assertion thus i argue . first , if the title of the psalm import that it was onely for the sabbath of the thousand years , that is , then to bee used : as the title libnei korch implies a psalm to bee used and sung by the sons of kore● : how is it that some rabbins say ; that it was sung by adam in the evening before the sabbath , after the promise made to him ; and others say , it was sung in the sanctuary by the levits ? secondly , if the title bee so expounded that lejom hassh . meane concerning the sabbath , as the objection intimates , by making this title the argument of the psalm ; this cannot bee : for the psalm intreats not of the thousand years of christs reign , making it such as some now doe : yea it speaks of gods being the most high , and the king exalted above all ( not for a thousand years , but ) for evermore ; and touches matters usuall in the gracious course of gods governing the world , and his goodnesse to man in the same . thirdly , what day is all rest ? none , i think on this earth . here the church is militant . the dead that die in the lord rest from their labours , revel. 14.13 . the time of all rest is in heaven onely . 4. the speech of a thousand years being but as yesterday , in psalm 90. hath no more reference to the title of this psalm , then harp and harrow have each to other . fiftly , the 90 psalm speaks of mans birth , his flourishing , his decay . if hee live threescore and ten or eightie years , ( as men did in moses , in davids , in our times ) his dayes seeme as soon past , as a thought . to it they are compared . if man could live a thousand years ( as adam almost did ) these in gods sight are but as yesterday , as a watch in the night , that are past . what are they to god that is eternall ? sixtly , what reason hath any one to refer the words of a thousand years being as yesterday more to the seventh thousand years , then to the fourth , sift or sixt thousand years of the world ? obj. wee desire the conversion of the iews , and is it not the easiest way to deale with them for the same end , not to wrest plain prophecies , which pertain to the last and glorious comming of christ , to his first comming : so that wee hold the main truth , and prove to them , that iesus of nazaret was the true messias , and that they ought not to expect any other ? answ. here mr. mede answers himself , saying ; that a christian must consent no further to the jews then his profession ( rightly i suppose , grounded on gods truth ) will give him leave . the rule is good . now let us try what things hee holds to belong to the second comming of christ , not to his first , as others affirme . first instance in mr. m●de , in revel. 1.7 . it is said , that jesus christ who bath washed us from our sins by his blood , comes in the clouds of heaven , and every eye shall see him , even they that have crucified him , and all tribes of the earth ( hall mourn before him . these passages are verified onely at christs last and glorious comming . answ. the mourning of all kinreds of the earth in regard of their sins , for whose expiation christ was crucified , is foretold , matth. 24.30 . and luke 21.27 . where it is also said , that hee comes with power and great glory , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with or upon the elouds of heaven , that is , say the rabbins , the angels . coch-nathon sanedr . pag. 370. answerable to jude 14. where god comes with thousands of his holy ones ; this was fulfilled before that generation passed , mat. 24.34 . luke 21.32 . some that heard christ preach , are told , that they should not taste death , untill they saw the kingdom of god come with power , matth. 16.28 . mark 9.1 . and many of them might live , untill , what was shewed to st. john rev. 6 by the horses and riders upon them , was in some sort fulfilled . the high priest and his assistants might live to see the son of man sit on the right hand of the power of god , and come in or with the clouds of heaven , matth. 26.24 . to punish the jews , and ruine jerusalem , as henoch bid the old word behold god comming with thousands of his holy ones or angels to destroy the old world , jud. 14. in the same manner the son of man is set forth with a crown on his head , and a sickle in his hand , when bee comes to fill up the wine-presse of his wrath , revel. 14.18 . the mourning here spoken of was in part fulfilled , act. 2.37 . in the jews , who seeing , that is , pondering in their minds , how they had kild the lord of glory , as peter there told them , were with griefe pricked at their hearts , repented and beleeved in christ . now what was done by them , was and is in like manner done by all converts of all nations whatsoever from christs time to the worlds end . thus it appears that the passages above instanced in , may bee said to bee done at the gospels first progresse , and yet must continually be done by all who become christians in after times . instance of mr. mede . the royall kingdome of christ , who feeds the innumerable multitude that have palms in their hands , revel. 7.17 . and christs victory over the ten kings , vassals of the beast , rev. 17.4 . are better referred to christs last & glorious coming , then to his first comming . answ . the multitude with palms in their hands are converts of all nations , kinreds , tongues , and people , who praise god for their salvation , rev. 7.10.11 . the like is done , revel. 5. where the redeemed out of all nations acknowledge all power , riches , wisdom , strength , honour , glory , and praise to belong to christ , who sits crowned upon his throne . this vision in chap. 5. mr. mede himselfe holds to bee fulfilled in the beginning of the apocalypticall times . the palm bearing multitude ( bee they in what time they shall ) continue the same course of ascribing all praise , honour , power , &c. to christ sitting on his throne . and christ , revel. 17.14 . conquering the ten kings , shews himself to bee lord of lords and king of kings . now before the visions here mentioned christ was exalted far above all principalities , powers , and dominations , and every title and name that is named , not in this world onely , but in the world to come , ephes. 1.21.22 . and in the very entrance of the revelation in stiled , the prince of the kings of the earth , revel. 1.5 . therefore the royall kingdom , and all power , and honour , &c. begins to bee due to christ at his first comming , and must in all times afterward , even to his second comming at the worlds end be ascribed unto him . instance . the mariage of the lamb , revel. 19.7 . the new jerusalem , revel. 21.9 . the lamb , the light of the new jerusalem , vers . 23. are better applied to the last and glorious comming of christ , then wrested to his first comming . answ. to these instances i purpose to answer in their due place where now i come to speak of divers passages in the two last chapters of the revelation . chap. vii . objections out of revel. 21. & 22. answered . among learned expositers many controversies and doubts are moved about the two last chapters of the revelation : i will briefly handle that which especially concerns the matter here to bee discussed . obj. many most excellent and admirable promises are made unto christians , apoc. 21. and 22. which must bee made good at one time or other . many of them have not yet been fulfilled : therefore they are to bee fulfilled hereafter : and that must bee either in the thousand years of the churches prosperitie , in which the church and saints of god shall reign with christ before the end of the world , or else in the world to come in heaven . the promises are these , of new heavens and new earth , of a new jerusalem , of its being prepared and trimmed for christ , the bus band thereof ; of freedom from tears , death , sorrow , pain ; of all things made new , and many other the like . read the chapters . answ. i grant that the promises in these two chapters are for this life . and thus by severall arguments i prove it . first , the new jerusalem comes down from god out of heaven , and is on earth : if it were to bee in heaven , then it should ascend from earth to heaven , which it is not said to doe . and this ascending to god befals not gods servants both in body and soul● untill the last judgment bee past : whereas in this life the ephesians and other converts become fellow citizens with the saints , ephes. 2.19 . and secondly , there can bee no tears in heaven , which need to bee wiped away from the saints eyes . thirdly , t is on earth that the saints thirst , revel. 21.6 . and there christ refreshes them with the water of life , joh. 4.14 . in heaven they thirst not , but are fully satisfied with all joy and pleasures for evermore , psal. 16. then fourthly , the nations that are saved , revel. 1.24 . walk . ( a phrase usuall for conversing in this life ) in the light of christ , who is the light of the world , and glory of his people israel , luk. 2.32 . and t is on earth , that kings doe their service to god , and bring their people to the new jerusalem , or the true church . on earth are civill distinctions of kings and people , of master and servant : but in heaven a lazarus is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in an angelicall condition no lesse then a great monarch , all there rest from their labours . fiftly , christ who is the wisdom of the father , is the tree of life , prov. 31.18 . and 22. rev. 22.2 . and is the life of men in this world , 1 ioh. 5.20 . as hee is the spirituall manna , so hee is the fruit of this tree every moneth fed upon by beleevers . sixtly , the leaves of this tree serve to heale the nations , rev. 22.2 . now in heaven there is no account kept by moneths , nor are there any sores of the saints to bee healed , or that need cure . the soules of all faithfull are purified by faith in this life , act. 15.9 . and their bodies lie down , and leave , what was sinfull and corrupt in them , in the dust of the grave , and rising glorious and immortall ascend to heaven . thus by these arguments it appears , that the condition of gods people in this life , is in these two chapters declared . secondly , i will shew , that many passages in these chapters , which seem to belong to the saints state in heaven , expresse their happy condition not onely in the thousand years from christs time , but in all the dayes of the gospel to the worlds end : and thus i prove it . first , every one that is in christ is a new creature : and not onely so : but all things are become new , 2 cor. 5.17 . this is answerable to apoc. 21.5 . and appears further thus . christ is the second or new adam : hee maks new matters ; floods in deserts ; them that were not his people to bee his people ; be makes a new covenant ; speaks to people by new tongues , gives them new hearts and new spirits ; puts new wine into new bottles ; gives beleevers a new name written in a white stone ; clothes them with new garments ; puts a new song into their mouths ; makes a new heaven and a new earth , and a new jerusalem , that is , a church of all beleevers both jews and gentiles . these things began to bee performed in christs life time , and have been , are and will bee continually in fulfilling unto the worlds end . for all christians from the first to the last have their portion herein . secondly , the marriage of christ with the christian church began with the preaching of the gospel : for then god made a marriage feast , and invited guests unto it , mat. 22.2 . joh. 3.29 . hee hath ever since , now doth , and will continue still inviting them thereunto so long as the world lasts . paul long since prepared the corinthians a pure virgin for christ their husband , 2 cor. 11.2 . the other apostles and religious teachers ever since have endeavoured the same for other people and nations . thirdly , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} tabernacle of god was among men at the gospels beginning . then christ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bad his tabernacle among men , job . 1.14 . and became immanuel god with us by assuming humane nature . this tabernacle christ took up with him to heaven at his ascension . besides , as god had his dwelling or tabernacle among the israelites , in the wildernesse and in canaan : so christ walks amidst the golden candlesticks , the churches here on earth , rev. 1. and on his throne hee sits in the midst of the rulers of his church , rev : 5.6 . and all christians did , doe , and shall acknowledge his glory , honour , dominion , to the worlds end ; as they in that chapter doe . fourthly , the covenant by which men of all nations are gods people , and hee their god , rev : 21. was made at the beginning of the gospel , and continues to bee made with all converts to the end of time : for god dwelt among the corinthians , and by paul said unto them , i will bee your god , and ye shall bee my people , 2 cor : 6.16 . and hee is the same to every person of any nation , that fears him , acts 10.35 . this covenant is made with all that bee taught of god , and hear him , jer : 31.33 , 34. iohn 6.45 . and fifthly , from the christian churches beginning to the worlds end ; all tears are wiped from the eyes of all beleevers , no death , sorrow , crying , pain doth rest on them , but passes away , apoc : 21.4 . so that if they weep ( as men in affliction cannot but sometimes doe ) they ( upon better consideration ) will bee as though they wept not , 1 cor : 7,31 . they suffer tribulation , but they come out of it , and by the lamb of god are filled full of all joy and comfort , rev : 17.14 . there will bee wicked men , who with their tongues will calumniate , and with their weapons wound them : but their malice shall not prosper in the end : they themselves shall fall ; because gods covenant of mercy and peace shall never fail his people ; esa : 54.10 . &c : hence the saints are bidden , when perils are at hand , not to fear , acts 27.24 . not to fear the fear of the wicked , 1 pet : 3.14 . god being their helper , they need not fear what man can doe unto them , heb : 13.6 . yea tears shall bee so wiped away , and pain so allayed , that they shall count it exceeding joy , that they fell into temptations and afflictions , jam : 1.1 . their sorrow is in the issue turned into joy , which no man can take from them , joh : 16.20 . this is of force sufficient to wipe off all tears . for they shall have assurance by their faith in the lamb , and in his blood , and by their testimony given unto gods truth , to overcome , mat : 28.8 . rev : 12.11 . i might goe on , and further instance in other particulars , which subserve , and are fitted unto these already spoken of . in brief , i will collect them , and say no more , but what may point at them in generall . first , seeing the old jerusalem is ruined , god builds a new one the mother of all faithfull christians , both jews and gentiles ; and this must needs bee a great and capacious city , having glorious foundations and walls , to bee strong for defence , and have gates on each side of it , for accesse thereunto from the foure coasts of heaven . secondly , if the twelve patriarchs of old had their names graven in pearls and jewels , and born by aaron a type of christ , the upholder of all the faithfull , for the comfort of each godly person in the twelve tribes : much more may the names of the twelve apostles bee set upon the twelve foundations of this glorious city , for the comfort of all such , as are begotten children to christ by them and their doctrine . thirdly , if gods law was esteemed by david walking therein , above gold , above the finest gold , and thousands of it : then doubtlesse , the streets of the new jerusalem , in which all good christians walk , may very well bee compared to gold , as pure and clear , as glasse . fourthly , the tabernacle and temple of old glittered with golden surniture , and the choicest gems : the christian church comes not short of either of them : but is , as every man must needs grant , far more glorious in all respects , hath more excellent and spirituall priviledges , and clear and comfortable doctrine far beyond all former times . as the tents for gods people are inlarged , and their curtains further spread then of old , esa. 54.2 . so are gods favours more extended to the christian church , then formerly to the jewish . fifthly , if david was the light of israel , and by his high esteem of gods word the light to mens paths , made his people to walk safely in that light : much more now is christ the david , or beloved of god , and the light of the world , and directs christians to come out of darknesse unto the saving truth . these and other matters most glorious , spoken of the churches estate in rev. 21. & 22. are belonging to the church of god in this life . nor need any man to admire that the high and heavenly expressions , in these two chapters used , concern the estate of the christian church in this life . for , first , the faithfull in their life time have {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} an exhibition or subsistence of things hoped for , of the happinesse promised them for life to come . they have {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a summary inventory of things not yet seen , heb. 11.1 . that is , of the inheritance immortall , and undefiled , and that fades not away , but is reserved for them in heaven , 1 pet. 1.4 . the eye of faith is quicksighted , and beholds things afar off , as present . hereby abraham in his dayes saw and enjoyed christ , and redemption by him : and moses ( which is much more ) saw him that is invisible . thus a christian may in this life by faith see , take comfort in , and rejoyce most heartily in the glorious estate of the life to come , and ( as wee use to say ) have an heaven upon earth ; whence it is , that the church on earth is called heaven . of which hereafter i shall speak . secondly , the comforts , joyes , blessings of gods people in this life are exceeding abundant , his gifts {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} unutterable , 2 cor. 9.15 . their rejoycing for the same is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} unexpressible , 1 pet. 1.8 . they have peace {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that passes all understanding , phil. 4.7 . if they lose wife , children , brothers , lands , or the like , they receive in this life {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} things an hundred fold better , mat. 19.29 . and if paul count all things dung in comparison of jesus christ , and the enjoying of him : the old jerusalems richly beautified temple , the resplendent jewels in the new jerusalems walls and gates composure , the gold transparent as glasse , with which the streets are paved ; the cry stall rivers , the fruitfull trees , with which the city is furnished and adorned , cannot fully and to the life set forth the wonderfull glory of gods church in this life . let what can bee said of the kings daughter , christs spouse , of the churches excellency from outward matters , psal. 45. in the song of songs , and elswhere , this addition , s● is all glorious within , surpasses all ; so there is an ward beauty , a spirituall glory superadded to the outward excellency of the church that goes beyond the highest strains that can by words bee uttered . let but the saving knowledge of jesus christ , the enjoyment of his favour , the comforts of the holy ghost , which in this life must bee gotten by them that hope to enjoy his presence in the other world , bee put into the ballance against all worldly matters , to whose lustre allusion is so often made in these two chapters : they are of more weight , and greater worth , then all such outward things . wherefore the lofty and stately expressions in these chapters , cannot be denyed to belong to the christian church , of which christ is the light , from his being here on earth , untill he give up his government of the same at the last day , and take up with him his servants to those heavenly mansions , which he hath prepared for them . chap. viii . whether the binding of satan for a thousand yeers bee already past . the question stated . the angels , which in the beginning of the world fell from their happy condition , were east down into tartarus , and were there reserved in everlasting chains under darknesse , to the judgment of the great day , jude 6. therefore they are at all times so bound that they cannot work any mischief to man without especiall commission from god ; who gives them liberty , and looses their chain , so far onely as to him seems good . this sometimes god doth , and that either for triall of the godly , as in jobs case ; or for to humble them , as when paul was buffeted by satans messenger , 2 cor. 12.7 . or for punishment of the wicked , as when ahab bent to believe false prophets , was deceived by a lying spirit , 1 kings 22. or upon some other the like cases . of this restraint and loosing of satan the question is not . scripture informs us further ; first , of an eminent and notable binding up of satan for a thousand years after christs time , in the abysse or bottomlesse pit ; wherein hee is so fast sealed up , that hee cannot deceive the nations . secondly , of an eminent and manifest loosing him , after the thousand yeers are ended . after which time hee works much mischief against gods people , and draws the nations in all coasts of the world into combustions of war . the controversie here is , whether this notable binding up of satan bee already past , or yet to come ? this i am now to discusse . chap. ix . the famous and notable binding up of satan is already past , and is not yet to come . this position i thus prove : arg. 1. the famous kingdom of christ and christians , and this notable binding up of satan for a thousand years begin both together . dr. j. alstede , mr. j. mede , mr. archer , the glimpse joyntly hold this undeniable . but the famous kingdome of christ and christians began moe years then one thousand five hundred agon , as i have above proved . therefore the notable binding up of satan began one thousand five hundred years agon , and therefore is past long before our time . arg. 2. hee that did in eminent manner by the spirit and finger of god cast out devils , and did {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} annul and undo the works of the devill , and spoyled him of his power , did first eminently bind satan , matth. 12.29 . luk 11.20 , &c. but christ at his being on earth above one thousand five hundred years agon did in eminent manner by the spirit and finger of god cast out devils , and annull and undo the works of satan , and spoyle him of his power . therefore christ then bound satan , as above , in an eminent manner . of christs casting out of devils is often mention made in the gospels : as luk 11.10 . and elsewhere ; and this hee did in such manner , that all man were astonied thereat , matth. 9.33 . mark 1.27 . and never saw it in the like manner . that christ did annull and undoe the works of the devill , and take from him his power , is manifest . the devill was the prince of darknesse , christ was the light of the world , joh. 1.9 . the devill blinded the minds of unbeleevers : christ commanded light to shine out of darknesse , and gave the nations knowledg of himself , and the gospel , 2 cor. 4.4 . the devill caught men in his snares : christ by bringing men to repentance and faith freed them from those snares , 2 tim. 2.26 . zacheus of a publican and sinner , and lost man , was by christ made a son of abraham , luk 19. so were other the like converts . the ephesians were children of wrath , as other gentiles , and walked according to the prince that rules in the ayre or darknesse : but christ inlightned the eyes of their understanding , quickned them by grace , saved them through faith , ephes. 1.2 . the devill drew men at first into sin , and thereby brought ( as other calamities , so ) death on mankind : but christ by his death destroyed him that had the power of death , that is , the devill , heb. 2.14 . and tooke away the sting of death , 1 cor. 15.55 . so that satan did but bruise christs heele ; christ crushed satans head . thus christ did overpower and conquer satan in those primitive times , as the texts cited shew . arg. 3. christ hath already become the head of all principalitie and power , and spoyled them and made a shew openly , and triumphed over them , coloss. 2.10 . and 15. and being raised from death , sate on gods right hand , and was above all principalities , and powers and dominions , and had all things subject to him , and under his feet , ephes. 1.20 , 21. therefore satan was then also conquered and triumphed over by christ : for hee was the grand boutifeu and chiefe enemie of christ , and was by christ imprisoned and laid fast up in chaines , as conquerors deale with the ringleaders of such as with hostilitie oppose them . arg. 4. the 70. disciples sent forth by christ subdued devils by christs name : and christ thereupon tels them , that hee saw satan fall from heaver as lightning : and then did christ give to his disciples power to tread on serpents and scorpions , and all power of the enemy , so that nothing could hurt them , luk 10.18 . &c. to which purpose also wee read , 1 joh. 5.18 that the evill one cannot touch them , that are born of god . therefore in the primitive times one thousand five hundred years agon the devill was bound , and in eminent manner restrained by christ . chap. x. objections answered : whereby it further will appeare that satans eminent binding for a thousand yeers is already past . however the arguments in the former chapter sufficiently confirme the truth ; some there are who will not be satisfied therewith : i will therefore answer , what they produce to assert the contrary . object . how was satan bound ( say they ) when all the apostles were persecuted , christs subjects distressed and destitute of all comforts , and most of them cruelly put to death ? gl. pag. 9. had not satan a manifest hand and plot herein , and indevored hereby to hinder , if not to extirpate the gospel ? answ. satan was long agon cast down by michael or christ , and subdued , as is above proved : and seeing then hee could not doe the mischiefe hee desired to gods saints , and hinder the advancing of the gospel : hee rev. 13. gave his power and throne and great authority to the ten horned beast , the roman tyrants , who by their agents and friends then murthered the apostles and saints of god . secondly , though the servants of god were persecuted and put to violent deaths ; yet christ having conquered death , its sting was taken away ; so that it was but a passage for them to a better life , and to endlesse blisse . thirdly , christ when it so pleased him , did often deliver his servants from dangerous persecutions , and from death it self , as namely , peter strictly watcht in prison , act. 12.7 . and paul , when fattie persons had sworn not to eat or drink untill they had kild him , act 23.12 . and then onely did god permit them to bee slain , when they had finished their course , and might best glorifie god by their deaths , which they underwent willingly , couragiously comfortably . so that as formerly their lives , so now their deaths made the gospel greatly to bee taken notice of , and to bee glorified . object . satan is cold the prince of the ayre , who works in the children of disobedience , ephes. 2.2 . hee is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a ruler of the world in darknesse here beneath , ephes. 6.12 . the comming of the man of sin is by the works of satan with signes and lying wonders , 2 thess. 2.9 . therefore satan was not in the primitive times bound , chain'd , and sealed up the bottomlesse pit . answ. that which in rev. 20. is termed the bottomlesse pit , is in other notions cald earth and sea , rev. 12.12 . and aire or darknesse ; ephes. 2.2 . the aire , saith philo jud. is black and dark of its own nature , and is cald {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} darknesse . hence the devill is stiled the prince of the ayre and of darknesse . the sea and earth also have no light of themselves , but from above . when therefore it is said , the devill hath power in the ayre , earth , or sea , by these are meant men of dark , earthly , and unquiet minds . in which sense it is said , rev. 12.12 . woe bee to the inhabitants of the earth and sea , for satan being by christ cast out of the heaven of the church , hee came amongst the inhabitants of the ayre , sea , and earth , that is , men who were not heavenly minded . the affinitie of these terms appears , first , because the beast which apoc. 13.1 . is said to rise out of the sea , is spoken of apoc. 9.7 . as ascending out of the bottomlesse pit : and secondly , there is a tehom , an abysse or bottomlesse pit , psal. 71.20 . ascribed to the earth , as elswhere to the sea . now when satan was cast down from domineering in the church , and had his speciall abode among wicked men , hee set up , first , the ten horned beast , revel. 13.1 . to blaspheme the name of god , to war with , to overcome and kill gods people . and secondly , hee set up the beast with two horns , vers . 11. who did the works of the first beast , and did also deceive the world with signes and lying wonders , vers . 13,14 . for this second beast expresses fully the man of sin , who 2 thess. 2.9 . is described by his false and commerfeit wonders : what mischief satan bound by christ could not then work by himself , hee endeavoured to act by these two his wicked instruments . quest . suppose it bee denied , that heaven in scripture at any time signifies the church , and that earth , sea , and aire denote wicked , blind , and unquiet worldlings , how can the contrary bee proved ? answ. it is thus proved ; first , the disciples are called the lights of the world , matth. 5.14 . the godly philippians must shine in the world as lights , phil. 2.15 . when the teachers of sacred doctrine in the church were puld down , the stars are said to fall from heaven , dan. 8.10 . rev. 9.1 . the angels or chiefe teachers of the church are cald stars , revel. 1.20 . therefore the church is the heaven in which they move , and shine , and from which their light and influence proceeds , to take men off from their worldly estate . secondly , saint augustine saith expresly ; sancti & justi coelum vocantur , holy and just men are called heaven , de civ : deilib . 2. c. 21. and expounds that in mal. 4. lest i come and destroy the earth , of the wicked upon the earth , qui terrena sapiunt , who mind earthly things , ib. c. 29. his judgment herein is sound , because wee finde the members of christs church called heaven , rev : 12.11 . where the heavens and they that dwell therein , that is , such as overcome by the blood of the lamb , are bid to rejoyce . and on the contrary the inhabitants of the earth are expounded to bee such as have not their names written in the book of life , rev. 12.9 . thus what was denyed , i conceive , is sufficiently proved . many learned expositers give their assent hereunto . repl. the casting down of satan to the earth , and excluding him from heaven , apoc. 12. and satans binding , shutting , and sealing up in the bottomlesse pit , rev. 20. are so far from expressing one and the same thing in different notions ( which some expositers think they doe ) that there is no one word the same in both , 1 the angel binding satan , apoc. 20 , came from heaven : but michael in chap. 12 : fights with the dragon in heaven . 2 concerning satan , be is 1 taken , 2 bound , 3 shut up , 4 sealed up , chap : 20. in chap : 12. there is no mention of these matters at all , m : mede clavis apoc. part 2. synch . 4. answ. first , in generall i answer , the same thing is often in the revelation expressed in a different manner . as namely , first , christ rev : 1. appeares to st. john in patmos after a glorious manner , amidst the seven golden candlesticks . in chap : 5. hee appears on a throne in the midst of twenty four elders , as a lamb that had been slain . and chap : 6.2 . hee is seen on a white horse armed and crowned , and riding with conquest . secondly , usually when divers visions run upon one matter in the revelation , what is omitted , or not so clearly expressed in one , is more fully and plainly opened in another : that so the whole matter intended may result from the severall visions compared together . hence rev : 1.7 . the godly , comming to the knowledg of christ crucified for their sins , lament and waile . but chap : 12.12 . upon christs conquest over satan they rejoyce . and chapter 15.2 , 3. they harp and sing as moses and israel , having passed safe thorow the red sea in which the egyptians were drowned . m. mede himself grants that divers visions in the apoc. do relegere , run over again , and expresse one and the same thing in a different manner , clavis apoc : part 2. proem : so mr. brightman on apoc : 11.1 . many expositors unanimously agree herein . secondly , in particular i answer , christ is the angell of the covenant , mal. 3.1 . that came down from heaven , joh. 6.38 . apoc. 20.1 . hee being on earth , and the chief ruler of the heaven on earth , that is , his church ; ( this exposition i have above confirmed ) hee , i say , i fought with satan , 2 conquered him , 3 excluded him from heaven , 4 cast him into the earth and sea . this christ doth under the name of michael , chap. 12. his fighting with and conquest over satan intimates that the dragon was taken , and as a captive of most malice bound , fast shut up , and chained . the casting of the dragon into the earth and sea , and his exclusion from heaven fully expresse his binding and confining to the bottomlesse pit . how earth and sea are answerable to the abysse or bottomlesse pit , i have formerly shewed . evident it is , that these bee forms of speech which humanitus loquendo , after the manner of men , set forth one and the same thing , namely , gods restraining satan . and hence it appears how the twelve and twenty chapters in divers manner , and somewhat different notions expresse the same restraint of satan , and how each chapter helps to the more clear understanding of the other . many good expositors judge them so to do . object . satan was not bound in the time of the six former seals , and six former trumpets . for in the time of the six former seals , hee was in b●●tail with michael : and when michael had overcome him , then only arose the ten horned beast out of the sea , and bad satans power and throne given him , which hee exercised against the church . then also satan cast a floud of water out of his mouth to overwhelm the woman , and prepared to war with the rest of the womans children . therefore satan was not bound in the time of the six former seals ; and in the beginning of the trumpets time . and in trumpet five is not satan loose ? it the angel of the bottomlesse pit called abaddon and apollyon any other but satan , who was cast down from heaven by christ ? for none other in all the apocalyps fell down from heaven to the earth : nor can the title there used well sit any other . however , satan was not then bound , not the pit shut , and sealed , but open : for out of it a smoak issued , &c. chap. 9.2 . and out of the mouth of the dragon ; the beast and false prophet came unclean spirits of devils , apo. 16.13 . how then is satan bound in all this time ? mr. mede clav. apoc. part 2. synch . 4. answ. vnder seal one , ( which mr. mede makes rightly to bee at or near the beginning of the apocalypticall times ) christ appears a conquerer , and goes on more and more to conquer : and whom here did hee conquer , but his grand adversary the devil ? for christ risen from death sat on gods right hand , was about all principalities and powers , and had all things under his feet , ephes. 1.20 . and therefore the dovils also among the rest . nor is it possible that any created power can so long , as mi●med● holds , maintain a combate with christ , when he pleases do ●ake all dominion into his hand , and make all powers subject to himself . it hath been proved above that satan at , or near christs resurrection and ascension was bound by christ . then satan being shut up , gave his power to the beast with ten horns , rev. 13.1 , 2. that is , to the roman secular power , which began its tyranny in the primitive times , and continued it against the christians many years : and therefore this beast began not his devilish persecution many hundreth years after st. johns time , upon the end of the sixth seal , as mr. mede holds . and whereas it is said that sat●m●ast a flood of water after the woman ; the speech is metaphoricall , as is that of the abysse or sea , into which satan was cast : and intimates that satan going to prison himself , raised what waves of trouble hee could against the woman . and whereas he formerly stood before the woman to devour her child , apoc. 12.4 . his mischief was prevented , and himself was cast into the earth and sea , or abysse ; and thither {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hee went , verse 17. yet by the ten horned beast , rev : 13. ( vicarius ejus , his deputy ; mr. mede clav. ap●part 2. synch . 4. ) invested with his great power , he made war with them that dwell in heaven , or the church , rev : 13.6 , 7. which had the festimony of jesus christ , rev. 12.17 . what was done by the authority of the devill may bee said to bee done by himself . so what was done in baptism by christs autority , is said to bee done by christ : whereas not christ , but the apostles did baptize , joh : 4.1 . so solomon is rightly said to build the temple , which his subjects built by his autority , direction and charge . to the second part of the objection i answer : 't is not materiall whether satan bee at the fifth trumpet loosed or no . his deputy hath seope enough to doe mischief , though hee bee imprisoned . stars are the angels of the churches , rev. 1. and a star faln from heaven here denotes the bishops of rome , who before were bright and shining stars in the church : but at length by the height of their pride , and their declining to herefie , fell to the earth . this hath the assent of many learned expositors . to the bishops of rome thus fallen was permitted by god , and given by satan ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} imports both , as if need bee shall bee proved ) the key of the bottomlesse pit . they having satans power and depths of crast for lying signes and wonders ( as the ten horned beast had for war and slaughter ) brought upon the world by gods just permission strong delusion . thus the pope became abaddon and apollyon , the son of perdition , the son of the great father of perdition ( cald usually in the revelation the dragon , the serpent , the devill and satan ) and hee , the pope , i say , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} with damnable heresies destroyes both himselfe and others . so that many of the best writers judge the pope not unworthy of these unglorious titles . and therefore the learned and ever ingenuous mr. mede rather questions ( is not the angel of the ba●omlesse pit cald abaddon and apollyon any other but satan ? ) chen asserts the contrary : as some precipitate expositer would perhaps have don . the devill {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} was in combat thrown down fram heaven , apov . 12. there are other fals thence , as first of a star into the rivers and fountains , ch. 8.10 which may perhaps denote the hereticks wresting and imbittering the sweet streams of scripture . there is secondly also a fall of rome , which being once an holy spouse of christ , fell to bee the mother of fornication , and the notorious whore , apoc. 17.2 . & 18.2 . this in the apocalyps language is a fall from the heaven of the church to earthly profanenesse : such is the fall of the star here , and most fitly suits to the pope . wherefore mr. medes arguments are not of strength enough to prove , that satans binding is yet to come . come wee to other objections . object . satan is said in the apostles times to goe about like a roaring ●ion , seeking whom hee may devour : and the godly are bid to hee sober and watch , and to resist him , 1 pet. 5.8 . and revel. 2.10 . satan is said to cast some into prison for ten dayes , and to have his throne in pergamus . therefore satan was then unbound , and not onely did mischiefe to earthly , unquiet , and darke minded men , but to faithfull men also , and such as were members of the church . answ. there are some in the church , who are not of the church , 1 joh. 2. some pretending to bee members of the true church , which for the present might hee of the synagogue of satan , revel. 3.9 . in the tr● church then there were false apostles , revel. 2.2 . and 2 cor. 11.13 . and false teachers , 2 pet. 2.1 . hence it is that satan in the church serks whom hee may devoure . true christians resist him and persist stedsast in the faith , and hee sties from them , 1 pet. 5. but such at receive not the love of the truth , are caught by sataus wiles , believe lies and perish , 2 thes. 2.11 . thence it is said , wae to the inhabitants of the earths and sea , that is , to prophane and wicked men . but the heavens and all therein , all true christians rejoyce , revel. 12.12 . and whereas it is said , that satan casts some into prison , that is spoken of his instruments of satanicall bent , who acted it ; in which sense also satan is said to have his throne , where ungracious and bloody persecutors bear sway and tyrannize . this was the reason , why judas was by christ cald a devill , joh. 6.70 . and others cald sons of the devill : because his works they did , joh. 8.41 . in calumniating and persecuting christ and his servants . wee must distinguish ( as well as wee may ) between mischiefs done by satan immediatly , and those done by his instruments . obj. satan is not by christ to bee bound for a thousand years , untill the beast and false prophet bee cast into the lake of fire and brimstone : for saint john saw the beast and false prophet , chap. 19. cast into that lake , and then afterward chap. 20. satan bound . but the beast and false prophet are not yet cast into that lake : the secular and ecclesiasticall power of rome still exists and continues in the pope and his substitutes . therefore satan is not yet taken , bound , shut and sealed up by christ . this objection is dr. alsteds and the others joyntly . answ. the revelation declares , what john in order saw , not what should in order continuedly and successively bee acted . this truth in generall mr. mede approves , though hee starts from it in this particular : clav. part . 2. synch . 4. the reasons which drew him to this mistake are above answered : i say then , that saint john saw the vision of christs conquest over the beast and false prophet , and how they were cast into hell , before hee saw the vision of satans binding and sealing up , and of his loosing and casting into the fiery lake . yet might satan bee bound in the abysse , and therein incite the sea beast , the wicked emperours ; and earth beast , the false prophet , ( for both sea-beasts and earth-beasts have their abysse , as above ) to doe mischief , and both they and hee bee at once cast into the lake of sire . mr. mede judiciously sayes in the end of the clavis , corol. the 2. that as in histories , so in visions divers matters don at one and the same time , are not told at one and the same time , but one after another : and that they will mispend their pains , who tie the events of matters mentioned in the apocalyps to the series and order of the visions . the observation is of very great use ; and proves true often in the revelation . saint john after that hee saw the vision of the sealed book , rev. 5. and 6. saw the book open , rev. 10. yet the prophesie of the open book ( according to mr. mede and others ) begins its accomplishment at the very entrance of the apocalyps times , where the sealed books time also begins . so the vision of the two witnesses who prophecie one thousand two hundred and sixtie dayes , is related , chap. 11. before the vision , in which the beast , rev. 13.1 . exercises the dragons power fortie two moneths : yet mr. mede rightly ( though i approve not his setling their beginnings ) makes them contemporary . in like manner the beast , false prophet and the dragon may bee all at one and the same time cast into the lake of fire , and not satans two chief instruments a thousand and moe years before himself : though one in vision bee related before the other . nor indeed doth the originall , apoc. 20.10 . say , as some urge it , that the dragon was cast into the lake , where the beast and false prophet are or were ; or are or were cast : but were seen to bee cast by john as in chap. 19.19 , 20. the words and context will bear this sense very well . dr. alstede pag. 20.1.7 . saith that after the thousand years are ended , the great antichrist reflorescet shall flourish again , and have great power in the wars of gog and magog . but how can that bee ? if the beast and false prophet ( by them the whole succession of them are understood ) were cast into hell a thousand years before the wars of gog and magog ; and not they onely thus punished , but the remnant of their people kild by him that rides on the white horse ? rev. 19.21 . besides the abetters of this opinion joyntly hold , that the papacy or false prophets , romes power is extinct , before the famous kingdom of christ begins . and if the false prophet and all his retinue bee cast into hell before the thousand years , i suppose them in a prison , whence there can bee no escape , much lesse a returne to a flourishing estate on earth . obj. in the famous thousand years the nations shall not bee seduced by satan . but the nations , yea both jews and gentiles were seduced very much in the thousand years after christs ascension ; for then rose simon magus , nicolaitans , menandrians , valintinians , novatians , anrians , donatists , and sundry other hereticks . these wonderfully seduced the world before that thousand years were ended . ans. wee must know , that when t is said , that satan was cast down from heaven , the meaning is , that hee was cast out from deceiving heavenly minded men in the church . they resisted him , and abode stedfast in the faith . and that when t is said , he was ●st down to the earth , and fast bound in the bottomlesse pit : then because it is said also , wo● it to the inhabitants of the earth and sea , revel. 12.12 . hereby was denoted , the devils prevailing over men of earthly and unquiet minds . among whom was simon magus , who to bee accounted a great man deceived the people . such also were the nicolaitans , men of lustfull demeanour ; such were novatus and his followers , who out of their pride thought themselves holier then all other men ; such was donatus , who missing of the bishoprick of carthage fell into hereticall doctrines ; many other hereticks in severall nations were caught in the devils snares , and led captive by him . but satan could not then deceive the nations universally as formerly . the gospel was spread into countries far and near . repl. there doth not appeare any considerable conversion of the nations in the thousand years after christs time , hee neither then nor since hath subdued all the sons of seth , numb. 24.17 . nor shewed himself to bee the prince to whom the people of the world should bee gathered and yeeld their obedience , gon. 49.10 . alstede pag 40. answ. christ shewed that hee should and ought to have a people gathered out of all nations , when hee bad the apostles and their successors , go and teach all nations , what hee commanded them . and surely hee would not give such a commission in vain , or upon weak grounds , or out of its due time . the apostles then also caused the sound of the gospel to go out into all the world , rom. 10.18 . paul wrote to the romans , corinthians , galatians , ephesians , &c. in christs name teachers came to samaria , antioch , caesarea , crete , pamphilia , pisidia , lycaonia , babylon , macedonia , achaia , dalmatia , spain . scripture mentions all these and moe cities and countries , to whom the gospel came . and if so many parts of the world , as scripture mentions , were instructed by paul and his fellow labourers , wee may justly conceive ( were stories of these times silent ) that many moe cities and kingdomes were taught by all the twelve apostles , and those that they sent forth to spread the gospell . this manifestly appears by the song , apoc. 5.9 . where the redeemed acknowledge themselves to bee of every kindred , and tongue , and people , and nation . wee see hence therefore that christ did exparietare ( as dr. alstede according to mr. broughton , whom hee calls his learned master for the hebrew tongue , translates , numb. 24.17 ) unwall all the sons of seth , that is , all the nations of the world , or rule over them , as the rabbins say , coch. pag. 377. for hee broke down the partition wall that kept out the gentiles , ephes. 2.14 . so that whosoever feared god in any nation was accepted , act. 10.33 . of the far spreading of the gospel many fathers speak : prayer to god ( saith justin martyr ) was made in christs name in all parts of the world , dial. with tryph. the doctrine of christ ( saith tertullian ) ubique porrigitur , ubique ereditur , was every where propagated , every where beleeved . it was carried home by the converts of all nations , act. 2. tertul. lib. contr. iudaeos . the gospel was taught {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} on the theater of the whole world , clem. alex. protrept. . 2. it did {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} overcome all , euseb. hist. 2.14 . the gospel preached at the first did presently {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} possesse the whole world , diod. episc. tarsens . and aretas chap. 60. on the apocalyps saith , that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the knowledge of gods will in all the world shewed , that satan was then bound . and i adde from revel. 20. that if this bee so , it shews also that then the saints reigned with christ in all the world . wherefore the spreading of the gospel among the jews and gentiles was a thousand five hundred and moe years agon accomplished : and is still to bee more and more accomplished . because christs command of teaching of nations is still in force : and because christ then riding on his white horse conquered , and goes on still to conquer , revel. 6.2 . nor did the converts in all parts of the world leave their owne habitations to go to canaan , ( as some conceit the jews at least should do ) but did {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} dwell as formerly in their own countries . idem diod. in photii bibl. pag. 691. object . the jews have been more seduced in the years since christs ascension , then before . they are extremely bent against christianitie , and wander still in grosse darknesse of mind . the ten tribes captived by assur have heard nothing concerning christ , alst . pag.38 . they are all lost , arch. 27. t is a hard censure utterly and wholly to exclude them from communion with christ , alst . pag.39 . answ. it is most true that many jews were and are very much overwhelmed with errour and blindnesse ; yet did a great part of them beleeve the gospel at or neer christs time . the distinction of jew and gentile , much more of judah and israel , was taken away after christs death . so that the title ( jew ) in those times and afterwards comprehended all of that nation of what tribe soever . now it is said , act. 2. that there were jews of all nations under heaven at jerusalem : these then learned the gospel of christ by the miraculous gift of the holy ghost , and carried the sound thereof into their own countries , into parthia , media , persia , mesopotamia , pontus , cyrene , and the other places there mentioned , as t●rtullian above truely said . atone sermon , acts 2. were converted three thousand soules , and acts 4.6 . others in number five thousand . the frequent sermons of the apostles doubtlesse converted many moe . wee read act. 21.20 . that many myriads or many times ten thousand jews beleeved . if the apostles and others taught the gospel in all parts of the world , and it pleased god to worke wonderfully with them , as wee read in expresse scripture hee did with some of them , doubtlesse in all parts , where they came , many of severall tribes were converted . secondly , more particularly for the ten tribes . first , many of ephraim and manasseh and simeon fell to judah from israel , 2 chron. 15.9 . many were brought from beershebah and mount ephraim to worship god with judah , 1 chron. 19.4 . the chie● fathers of israel covenant with jebojadah , as they of judah did , 2 chron. 32.2 . israel helped judah to repaire gods house , 2 chron. 24.5 . hezekiah gathered the remnant of israel , who escaped assurs rage , 2 chron. 30.5 , 6.11 . the israelites that lived in judah helpt to put down idolatry , paid their tithes and otherwise shewed their religious practise , 2 chron. 31.1.5,6 . thus many of the ten tribes , whose kinred were carried away captive by assur , heard much of christ to come , and were of the same religion with judahs tribe . secondly , such of the 10. tribes as were captived by assur , were carried to hala● and habor , and the cities of the medes , 2 king. 17.6 . and 19.11 . so that when the med●s and persians ruled , they had libertie by cyrus edict to return to canaan out of any country subject to his scepter , ezr. 1. and not judah and benjamin onely , but all of israel were in their cities after the return , ezr. 2.70 . and 3.1 . and 6.16 . hence the returned offered twelve goats for the sinne of all israel , ezr. 6.17 . and when hester and mordecai by gods speciall mercy had brought the jews nation into so great es●eeme , that many of the people of the lands turned jews , hest. 8.17 . much more some of the ten tribes captived before , would now also turne lews : when a king then ruling over assur , in whose countries they then resided , or in some neer coasts thereunto , did abundantly favour them . thirdly , the jewes and proselytes from all nations under heaven , from media , persia , &c. act. 2. ( as above ) divulged the gospel in the countries , where the ten tribes captived are said to bee , when ra●ell wept for her children , and a woman compassed a man , and god made a new covenant ; all which was done in christs lifetime ; thereupon saith jeremy , the israelites turn to god . ler. 31. the israelites were the sons of seth , as were all other nations , and were then unwalled with the rest . the aposi●s weapons were of force to pull down the strong holds ●pposit to christ among other people , and would not passe by their brethren of the ten tribes . for saint iames writes to the twelve tribes seattered in divers countries , iam. 1.1 . all which twelve tribes serving god day and night looked for the promise of god , act. 26.7 . hence it is , that ( as i conceive ) many myriads of them beleeved ( as above ) though they had their weaknesses . and when christ had wrought our salvation , then bee was not a iew , who was one outwardly according to the flesh : but bee was a iew , that was inwardly a iew , and circumcised in heart , rom. 2.29 . likewise when it is said , that christ was sent to the lost sheep of the house of israel , matth. 15.24 . israel includes all the twelve tribes , and in this sense is the name of ( israel ) often used in the new testament : as blindnesse is come in part upon israel , rom. 11.25 . that is , on indah and levi , as on the other ten tribes . christ gives repentance to israel , act. 5.3 . that is , to all of any tribe whatsoever . a remnant ●ely of israel is saved , rom. 9.25 . that is , such of any tribe , as did beleeve in christ ; yea to shew a larger extent yet of the term ( israel ) t is plainly said , that all the seed of iacob , or israel , are not israel , rom. 9.5 . but all beleevers ( both of iacobs seed and of the gentiles ) are the sons of israel , the israel of god , gal. 6.16 . and the seed and sons of abraham , gal. 3.7 . and fourthly , i hope through gods great mercy in christ , that many moe of that nation , yet obstinate in their errours , will in gods good time bee converted to christianitie . and i do heartily beseech all good christians both rulers and teachers and people to bee very cautelous of holding any error , which may give the iews just offence . for the iews manner is to suck p●son out of christians misprisions , as s●ies from vlcers . iustin martyr dial. with tryph. observed this in his time : nor are they much bettered in ours . let us christians also so strive to be of one heart and mind , which is ful often injoyned us : for not any one will willingly learn of them , who disagree among themselves . as iustin also truly affirms inorat ad gra● . object . if the one thousand years of satans binding began about christs ascension , then they ended about six hundred years agon : at which time also satan was ioosed ; that is , near unto the one thousand and thirty . and then soon after gogs wars began . but satan was not loosed six hundred years agon , nor did gogs wars then begin . in these things dr. alstede and the rest agree . therefore , say they , the thousand years began not , as is affirmed , alstede , p. 53. answ. satan was so bound and restrained by christ , that the church from christs time to pope hildebrands stood in some indifferent estate of truth , and then began religion to bee turned upside down , mr. fox martyrol . pref. p. 5. so that about six hundred years agon , superstition and errour spread it self , the sacred scriptures were laid aside , the originall texts unregarded , niceties broached , controversies handled mostly by school disputes without scripture ; the popes supremacy was advanced , the people were generally kept in darknesse , and made to serve dumbe idols , and worship images . these things could proceed from no other , but from the prince of darknesse , who then being loose , incited the angell of the bottomlesse pit , the bishop of rome , with grosse and thick smoak of heresies , to darken the sun and aire , which christ had inlightned with clear truth . by this means the leaders of the people being blind , led their blind followers into the ditch . secondly , about a thousand years after christ , sylvester obtained the popedome by sorcery , and the finger of the devill . about that time the clergy of rome began to wring from the emperour the election of the pope : then was henry the fourth their emperour accused of heresie , and of diminishing the autority of the sea of rome . robert guiseard was set up generall ( the spirituall sword was not keen enough to maintain their cause ) to conquer the people , and make them obedient to the pope of rome ; in these times hildebrand , or helbrand ( as some call him ) shewed the height of his proud heart , and over-ruled as pope indeed , before hee was pope in place or name : for hee did beat the pope , and compelled him to do , whatever he pleased and ever stood out against the emperours autority . and when this hildebrand had setled himself in the popes chair , hee deposed the emperour henry the fourth , and discharged the people of their allegiance . hee made otho duke of saxony , as also rodulp king of sweden to raise war against the emperour , and to attempt the depriving him of his empire . so that mr. fox saith , that hereby this hildebrand disquieted the peace of all ●umane life : that ●ee caused such stirs in the church , as had never been . by his example his successors were infected with ambition , pride , tyranny , stoutness , disobedience to their emperours lawfull autority . so that mr. fox saith , that the popes after this hildebrand , imitated him , on the kings of israel did idolatrous jeroboam . whereupon the clergy of france said , that hildebrand ruled not by the spirit of god , but of satan . it seems that they saw satan loose in him and his practises . pope alexander that proudly set his foot on the emperour fredericks neck , confirmed the wicked acts of this hildebrand . pope adrian said , that this frederick claimed homage of the popes , required it of them that were gods , and sons of the high god . in brief the popes in these times did so domineer that kings could doe little in their own realms : because the popes exalted themselves , and to get'a boundlesse autority , took away all unity and concord . not england alone , but germany and france , and most parts of the western world felt this to their smart , had their estates impoverished by large contributions , and heavy exactions at the popes pleasure , and their blood lamentably and profusely exhausted in the wars for the holy land ( as the pope stiled them ) and in other combustions . so that mr. fox averres , that these courses were taken to weaken and bring low princes , and to advance and inrich the popes . and that the restlesse spirits of romanists , and especially of the later sprung brood of the jesuites , more violent then ever , have raised grievous combustions in the church , there is scarce any eye so dim , that doth not clearly discern . thus it appears that satan was loosed about six hundred years agon , and then deceived the world , as of old : and that by the means of romanists grievous wars and bloudshed have broken forth , which may well bee tearmed the wars of gog. and so the learned h. bullinger esteems them , and more sully relates the miseries of those wars . of the same minde is the judicious d. paraeus , and others . in those wars many of gods saints were vexed with the popes pride , exalting himself above christian princes , were much afflicted , injured and slain : the like may bee said of other wars , which have succeeded them for the holy land . repl. the expresse words , rev. 20.3 . are that satan shall bee loosed but for a short time , in which hee deceives the nations , and promotes the wars of gog , which compasse the holy city . therefore it is an errour to make the wars of gog of five or six hundred years continuance already past . whereas gogs assault will bee but a sudden ●urry , and last but a little time , nor in those wars shall an hair of the saints perish , arch. 34. & 41. so many years cannot bee counted a shors time , d. alstede p. 36. answ. five or six hundred years may in scripture phrase be termed a short time . for first , where the saints souls under the altar , are bid to rest a little season , untill their fellow servants bee killed , even as they , rev. 6.11 . it is manifest that the saints of god have been ●illed much more then six or seven hundreth years , as were the christians at or near the primitive times , of whose fouls , in that place is mention . secondly , five , or six , or seven hundred years may bee termed a a short time of the churches sufferings , if they bee compared with the eternall blisse , that gods people shall enjoy after their miseries in this life are ended . in the like sense the afflictions of gods servants in this life , how great soever , are termed light and momentary in regard of the most excellent and eternall weight of glory in the life to come , 2 cor. 4.17 . and , thirdly , so many years in regard of the thousand years of satans restraint are a shorter time , and may bee termed a short time with respect to the thousand years : in this sense dr. alstede himself and some others take them . fourthly , christ himself saith , behold i come shortly , or quickly , rev. 22.20 . and yet is not hee come to make an end of the world , as there of revealing matters from the primitive times to the worlds end in which space one thousand six hundred years are already past . thus six hundred years and moe may bee termed a short time : mr. archer here erres against plain scripture , gogs wars shall not bee a sudden and short hurry , not much harmfull to gods saints ; for god tells us , that satans rage shall bee fierce , because ●ee bath but a short time , rev. 12.12 . gogs wars are in the four coasts of the earth , and are so great and furious , that god comes down himself to put an end to them , and to vanquish and punish the autor and instruments of the war . wherefore d. alstede more soundly holds , that in these wars will be a grievous and lamentable affliction of gods people . repl. if the wars of gog and magog have already lasted so long , as you conceive , then surely they cannot bee far from their end , and the last and finall judgment must be near at hand : but it is expected that there shall bee a time of great prosperity of the church in all matters not sinfull , arch. pag. 3. and that the same time should begin within some few years , and continue many hundreth years before the last day of judgment . and that the jews also shall be called , and enjoy those happy times . answ. it is very probable , that the day of judgment is neer . for first , there hath been ( as was foretold , 2 thess. 2. ) a departure front the true religion , and that most conspicuous and manifest about a thousand years after christ : and the man of sin , the son of perdition , the adversary of christ , the exalter of himself above all that is called god , is disclosed , and by good proof demonstrated . luther , and many other learned writers , some in , many since his time have laid open to the world antichrists wicked enterprises , by the working of satan , with all power and signs , and lying wonders : and shewed how in the ages before luther , the world was gull'd by strong de●sio●s , and beleeved lies . secondly , the new babel , that is , rome is fallen in her honour and repute . her grand claim of universall vicarship , her power over kings , her unerring judgment in matters of controv●rsie , her vast chalenge of all power spirituall and t●porall , and her like capitall errours are plainly by the writings of the orthodox party confuted , and by religious princes within their own territories taken away in good part : and will daily more and more fall to the ground . at cyrus conquest of the old babel , the kings and their nations subject to her scepter , left her . so now england , scotland , denmark , a great part of germany , the protestant churches in france , and others elswhere , once under romes yoak , have already abandoned the popes power , and censure the roman church justly , as condemned by god himself in the apocalyps . and in truth the pope is more honoured at a distance , which often beguiles the eye , then in some parts of italy , and even in the territories near rome . thirdly , are not men become self-lovers , proud , covetous , boasters , blasphemers , disobedient to parents , unthankfull , unholy , without naturall affection , truce-breakers , false accusers , &c. 1 tim. 3.1 . such as paul there saith men would bee in the last dayes . whereas gods servants should bee endowed with righteousnesse , faith , charity , peace ; and should bee gentle , apt to teach , patient , &c. 1 tim. 2.22 . which are vertues & graces in these days somewhat rare . let us therefore not be secure , and cry peace , peace , and happy dayes , but remember the worlds stupiditie in the dayes of noah and lot , luk. 17.27 . how the world then feared nothing , till judgment seised on them . let us rather watch and waite for christs comming and appearance , being confident that as christ by the sword out of his mouth , his heavenly word , & the bright shining light of the gospel hath made a great & manisest ●msumption of antichrist , so by his glorious and last comming he will abolish him , 2 thes. 2.8 . matth. 25.31 . and destroy them that destroy the earth , rev. 11.18 . among whom antichrist the pope of rome hath been and is a chiefe actor . then shall all the world see most clearly christ to be ( which in truth hee hath ever been ) the lord of lords , and king of kings , revel. 19.16 . then even his enemies shall see that his kingdom was such as could not bee shaken , nor prevailed against by all their malice , power and designes : and hee thenceforth shalll reign in heaven with his faithfull servants in happinesse for evermore , rev. 11.15 . concerning the jews calling to the go●el i have above spoken . here onely i adde , that wee should take heed of any proud or contemptuous cariage towards them . they were broken off from the true olive , and wee graffed in . god is able to graffe them into it again . it concerns us to use all good means to win them to christ . if wee can trade to the indies for worldly commodities , why should wee not take courses for reducing some at least of that once beloved nation into christs fold ? finis . the true christians love of the unseen christ, or, a discourse chiefly tending to excite and promote the decaying love of christ in the hearts of christians with an appendix concerning christs manifestation of himself to them that love him / by thomas vincent. vincent, thomas, 1634-1678. 1677 approx. 272 kb of xml-encoded text transcribed from 115 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a64995 wing v447 estc r235433 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(eebo-tcp ; phase 1, no. a64995) transcribed from: (early english books online ; image set 43848) images scanned from microfilm: (early english books, 1641-1700 ; 1344:30) the true christians love of the unseen christ, or, a discourse chiefly tending to excite and promote the decaying love of christ in the hearts of christians with an appendix concerning christs manifestation of himself to them that love him / by thomas vincent. vincent, thomas, 1634-1678. [4], 220 p. printed by j.r. for samuel sprint, london : 1677. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -devotional literature. 2003-07 tcp assigned for keying and markup 2003-07 aptara keyed and coded from proquest page images 2003-08 rina kor sampled and proofread 2003-08 rina kor text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion the true christians love of the unseen christ : or a discourse chiefly tending to excite and promote the decaying love of christ in the hearts of christians . with an appendix concerning christs manifestation of himself to them that love him . 1 cor. 16. 22. if any man love not the lord iesus christ , let him be anathema maranatha . by thomas vincent , minister sometime of maudlins milkstreet , london . london , printed by i. r. for samuel 〈◊〉 , at the blew-bell in little-brittain , 1677. to the reader . ovr saviour sent an epistle from heaven to the church of ephesus , wherein he reproveeth her because she had left her first love , and threatneth the removal of her candlestick , that he would take away her light , if she did not recover her love. by the same hand at the same time he sent another epistle to the church of laodicea , wherein he reproveth her lukewarmness , and threatneth , because she was neither hot nor cold , he would spue her out of his mouth , rev. 2. 4 , 5. & 3. 15 , 16. and are christians in england under no such sin , in no such danger ? when some scoff at the flames of love to christ , like dogs that bark at the moon so far above them ; when the most nominal christians are wholly strangers to this love , whatever their notional knowledge be ; the former looking upon it as but a fancy , the latter having it onely in the theory : and when amongst those christians who love christ in sincerity , there are so few that know what it is to love christ with fervour and ardency : when there is so general a decay of love to christ in the land , lord what is like to become of england ? have we not provoked the lord to take away our candlestick , to suffer the worse than egyptian darkenes to over spread us again , and cover our light , because it shineth with such cold beams , because the light of knowledge in the head is accompanied with so little warmth of love to christ in the hearts of most christians ? every one will fetch water to quench fire in a general confl●gration ; & surely there is need in a day of such general decay of love to christ , that some should fetch fire , fire from heaven , & use bellows too , arguments i mean , to enkindle and blow up the spark of love to christ , which seems so ready to expire . reader , the following discourse concerning the true christians love of the unseen christ , is not finely spun , and curiously woven with neatnesses of wit and language ; it is not flourished and set off with variety of metaphors , hyperbolies , rhetorical elegancies , or poetical fancies and fragments ; it is not adorned and fringed with the specious show of many marginal quotations , excerpted out of divers authors ; the discourse is plain , but the author hath endeavoured that it might be warm , his design being more to advance his master than himself in thy esteem ; and if he have less of thy praise , so his lord may have more of thy love , his great end is attained . the chief part of this discourse concerning the love of christ is application , and about two thirds of it exhortation ( there being generally in this knowing age more need of excitation than information ) where thou hast variety of arguments & motives to stir up and provoke unto the love of christ , together with divers directions how to attain this love in the truth and strength of it , and wherein the strength of love to christ should evidence it self . there is also an appendix added for further encouragement unto the love of christ , concerning christs manifestation of himself unto such as love him . the whole discourse is practical , nothing in it controversal ; not only protestants , but papists too will verbally acknowledge the obligation which christians have to love christ , and none will oppose this that are true christians , none but turks , infidels and devils are professedly against it . that this little book may be blessed by the lord to be a means to warm and inflame thine heart with love to the unseen christ , is the earnest prayer of a hearty well-wisher to thy soul. thomas vincent . the true christians love of the unseen christ : 1 pet. 1. 8. whom having not seen , ye love , in whom , though now ye see him not , yet believing , ye rejoyce with ioy unspeakable , and full of glory . the life of christianity doth consi●t very much in our love unto christ. without love unto christ , we are as much without spiritual life , as a carkass when the soul is fled from it , is without natural life . faith without love to christ , is a dead faith ; and a christian without love to christ , is a dead christian ; dead in sins and trespasses . without love to christ , we may have the name of christians , but we are wholly without the nature : we may have the form of godliness , but are wholly without the power . give me thine heart , is the language of god to all the chrildren of men , prov. 23. 26. and give me thy love , is the language of christ unto all his disciples . christ knoweth the command and influence which love to him , in the truth and strength of it , hath : how it will engage all the other affections of his disciples for him ; that if he have their love , their desires will be chiefly after him ; their delights will be chiefly in him , their hopes and expectations will be chiefly from him ; their hatred , fear , grief , anger , will be carried forth chiefly unto sin , as it is offensive unto him. he knows that love will engage and employ , for him all the powers and faculties of their souls ; their thoughts will be brought into captivity and obedience unto him ; their understandings will be employed in seeking and finding out his truths ; their memories will be receptacles to retain them ; their conscience will be ready to accuse and excuse as his faithfull deputies ; their wills will choose and refuse according to his direction and revealed pleasure . all their senses and the members of their bodies , will be his servants : their eyes will see for him , their ears will hear for him , their tongues will speak for him , their hands will work for him , their feet will walk for him : all their gifts and t●lents will be at his devotion and service . if he have their love , they will be ready to do for him what he requireth ; they will be ready to suffer for him , whatever he calleth them unto : if they have much love to him , they will not think much of denying themselves ; taking up his cross and following him wherever he leadeth them , love to christ then being so essential unto true christianity , so earnestly look'd for by our lord and master , so powerfully commanding in the soul and over the whole man , so greatly influential on duty ; i have made choice of this subject of love to christ , to treat on ; and my chief endeavor herein shall be to excite and provoke christians unto the lively and vigorous exercise of this grace of love unto the lord jesus christ ; of which incentives , there is a great and universal need . the epistle wherein my text lyeth , was written by peter the apostle of the circumcision , and is directed to the strangers scattered throughout pontus , galatia , cappadocia , asia and b●thynia , as in the first v. of this chapter . by these strangers we are to understand the scattered iews , who were strangers in these several countries where they did inhabit . we read in the 2d of the acts that there came up many of these iews , from these and other countries , unto ierusalem to worship ▪ and in the temple hearing the apostles speak with divers tongues , which were of use in the divers places where they did live , and that without instruction from man , but as the spirit gave them utterance ; they were amazed and confounded : and afterward hearing peter preach , through the wonderful power of the spirit , three thousand of them were converted by one sermon unto the christian faith , and added to the christian church . when the feast of pentecost was over , these converted iews returned into their countries where their several dwellings , families and callings were : which countries being heathenish and idolatrous , no doubt but there they met with opposition and suffering upon the account of the christian religion which they became zealous professors of , besides what they endured from their own countreymen , or unconverted i●ws who hated christianity more than the heathens did . the apostle doth seem to have a respect unto these in this epistle , wherein he doth encourage them under their sufferings for the sake of christ by many consolatory arguments . in the 2d v. he wisheth that grace and peace might be multiplyed in them and towards them , and then though their sufferings did abound , their consolations would abound much more . in the 3d 4th and 5th ver . he blesseth god for his abundant mercy towards them in begetting them unto a lively hope of the glorious and never fading heavenly inheritance which was reserved for them through gods infinite grace , and unto which they were reserved and kept through faith by gods infinite power . in the 6th and 7th verses , he telleth them , however they were in heaviness through manifold temptations , that is afflictions , which are the worlds left-hand temptations ; yet he giveth them to understand that these afflictions they were but for a season ; weeping may endure for a night , but joy cometh in the morning ; they were but needful to humble them , to purifie them , to crucifie them to the world , to make them conformable to their head the lord jesus christ , and that they were for the tryal of their faith , that the truth of it might appear both to themselves and others , and that the worth of it might appear how much more precious than gold when it is tryed in the fire , which carrying them thorow their sufferings , might be found both to their own praise and their masters honour , at the appearing of jesus christ : and then the apostle doth take occasion in the text to speak of their love which they did bear unto this jesus christ , and of that unspeakable and glorious joy , which doth result from believing in him although they had no sight of him , which no trouble or affliction could overwhelm or hinder . whom having not seen ye love , in whom though now ye see him not , yet believing ye rejoyce with joy unspeakable and full of glory . hence observe , doct. 1. that it is the property and duty of true christians to love iesus christ whom they have never seen . whom having not seen ye love. doct. 2. that true christians do believe in an unseen christ. in whom though now ye see him not , yet believing . doct. 3. that true christians do or may rejoice in believing with unspeakable and glorious joy . in whom , though now ye see him not , yet believing ye rejoice with ioy unspeakable and full of glory . here are three great points to be treated of . 1. concerning the love of christians unto christ. 2. concerning the faith of christians in christ. 3. concerning the joy of christians in believing ▪ for the present i shall speak only of the love of christians unto christ under the first doctrine , the other two i may have opportunity to treat of afterwards . section . i. doct. that it is the property and duty of true christians to love the lord iesus christ , whom they have never seen . in handling of this point i shall speak . 1. concerning true christians who do love jesus christ. 2. concerning jesus christ whom they have never seen , the object of their love. 3. concerning the love which they bare unto this unseen christ. 4. shew that it is the property of true christians to love jesus christ whom they have never seen . 5. that it is their duty to love him . 6. how they ought to love him. 7. why they do love him , where i shall give the reasons of the point . 8. make some use and application . 1. concerning true christians whose property it is to love jesus christ whom they have never seen , whom having not seen yee love , ye love , that is , ye who are true christians , who are so in reality as well as profession ; and of these true christians that do love christ , the apostle doth give a description in the 2d . ver . where he calls them , elect according to the foreknowledge of god the father , th●ough sanctification of the spirit unto obedience , and sprinkling of the blood of iesus christ. true christians are elect according to the foreknowledge of god the father , they are such whom god according to the councel of his own will , according to his own purpose and grace , did choose from all eternity to be a holy and peculiar people to himself , to glorifie him here on earth , and that they might be glorifyed by him hereafter in heaven . and this election doth evidence it self in the sanctification of the spirit , true christians are sanctified being separated and set apart from the rest of the world , for gods use and service : god hath sealed them for himself , and hereby distinguished them from all others , the motto of which seal is this , holiness unto the lord. see a description of them in this respect , 2 tim. 2. 21. if any man purge● himself from these , he shall be a vessel unto honour , sanctifyed and meet for the masters use , and prepared unto every good work : they are purged from the defilement of sin , which doth pollute and dishonor them , they are vessels unto honour , like those of silver and gold in a great house , which are adorned with pearls and precious stones ; they are adorned with all sanctifying graces , which are of more worth than the richest jewels ; and hereby they are both beautiful in gods eye , and they are made meet for gods use , being hereby prepared and enabled unto every good work . this the apostle prays for in the behalf of the thessalonians , 1 thess. 5. 23. and the very god of peace sanctifie you wholly , and i pray god your whole spirit , and soul , and body be preserved blamelesse unto the coming of our lord iesus christ. true christians are sanctifyed wholly , in their whole man , though they be not sanctified thorowly : they are sanctified in every part , though they are not sanctified in the highest degree . their whole spirit is sanctified that is the higher faculties of the soul , namely the understanding and the will ▪ their understandings are enlightned by the spirit unto a spiritual discerning both of good and evil , beyond what any natural man doth o● can atta●n unto ; their wills are bowed , or rather rectified , and made straight , being enclined unto god and his law. their souls are sanctified in the inferior faculties , in all the affections belonging both to the concupiscible and the irrascible appetite ; their liking affections of love , desire , delight and hope are towards god and christ and things above ; their disliking affections of hatred , fear , grief and anger are towards sin . their bodies also are sanctifyed being made members of christ , and instruments of righteousness ; their eyes , ears , tongues , hands , feet and every part being devoted to god and made use of for his glory ; thus true christians are sanctified by the spirit . and they are sanctified unto obedience , the graces which are wrought by the spirit in their hearts , do appear in the obedience of their lives ; the course of their lives in a course of obedience unto the laws of christ : they are sanctified unto obedience and they are sanctified unto sprinkling of the blood of jesus christ ; god hath set them apart to be sprinkled with the blood of the immac●late lamb , who takes away sin that they might be pardoned and saved , such are true christians who love christ whom they have not seen . section . ii. secondly concerning the object of true christians love , and that is jesus christ whom they have never seen . this jesus christ whom they love is the eternal son of god , the second person in the glorious trinity , who in time assumed our humane nature , clothed himself with our mortal flesh , lived like a servant in a mean condition , died like a malefactor the cursed death of the cross , and all for our sakes , for our sins , rose again the third day for our justification , ascended up into heaven after forty days , and there is set down at the right hand of the throne of the majesty on high , to make intercession for us , and to make preparation there for our reception , into the glorious mansions and eternal habitations , which are in the fathers house . he is called jesus from the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to save because he saveth his people from their sins , matth. 1. 21. he is called christ from the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to anoint , he being anointed by the father with the spirit and with power , to be mediator between god and man , to be the great prophet , and priest , and king , of the church . this jesus christ christians have not seen with the eye of sense ; indeed some christians in the primitive times , as the apostles who were of his family and other disciples who conversed with him frequently , did see christ with the eye of sense , but it was in his state of humiliation , when he was here upon the earth , not in his state of exaltation , now he is in heaven ; yet some have seen christ after his ascention namely paul at his conversion , and stephen the proto martyr before he dyed ; but none have had a perfect sight with bodily eyes of the glory which is upon christ's body , the lustre of which is so great that none can behold it in this state of weakness and imperfection , and live . but whatever sight some christians have had formerly , no christians now have a sight of christ's person ; they have heard of him with the hearing of the ear , but they have not seen him with the seeing of the eye ; they have seen representations of christ in the sacrament , but they have never seen his person that is represented ; they have seen his image upon their fellow-christians , but they have not seen the original from whom this image hath been drawn . some christians have been in iudea , and seen the place where the lord lived ; and at ierusalem and seen the place where the lord dyed ; and visited the place of his sepulchre where the lord for a time did lye : and they have seen the mount whence the lord ascended ; but no christians now alive have been in ierusalem , and on mount sion , which is above , to see where the lord now is in his glory . it is this jesus christ whom christians have not seen , that is the object of their love. section iii. thirdly , concerning the love which true christians do bear unto this unseen christ. love is the going forth of the heart unto the object beloved ; and the love which true christians do bear unto jesus christ , is a grace wrought by the spirit in their hearts , whereby upon discovery and believing apprehensions of christs infinite loveliness and excellency , his matchless love grace and mercy ; their hearts do go forth towards him in earnest desires after union to him , and communion with him , wherein they take chief complacency ; and this accompanied with a yeilding and dedication of themselves unto his will and service . 1. the love of christians unto christ , is a grace wrought in their hearts by the spirit . it is a flower most sweet and fragrant , but there is no seed of it in the nature of any man since the fall , it is planted in the soul by the spirit of god. love to christ is a divine spark , that comes down from above ; a fire which is kindled by the breath of the lord , whose ess●nce is love. 2. the ground of this love to christ , is the discovery and believing apprehensions of christs lovelinesse and love. there must be first a discovery of christ as a sutable object for love , and not a bare notion of this , but believing apprehensions of it , that christ is infinitely lovely , superlatively excellent ; and that his love is matchless and transcendent towards the children of men , that there is a treasury in him , and a storehouse of all graces , and the most needfull and rich supplies ; otherwise there will be no going forth of the heart in love unto him . 3. the actings of christians love to christ , is in their desires after vnion unto , and communion with christ. it is the nature of love to desire union to the object beloved ; especially of this love to christ : and this union being attained , the desires are after communion with christ , converse and fellowship with him ; no converse is so desirable as with the persons whom we most dearly love : and this communion being attained , there is chief complacency therein , the soul doth sweetly rest and repose it self in christ , and rejoyceth in his presence and love . 4. the concomitant of this love which true christians have unto christ , is a yielding and dedication of themselves unto his will and service . lovers do give themselves unto those whom they love ; this accompanieth the marriage union : and such as love christ , they are espoused and joyned unto christ ; and they give themselves unto christ to be his , and wholly at his dispose , as the wife giveth her self unto the dispose of her husband . section iv. fourthly , the fourth thing is to shew , that it is the property of all true christians , to love this unseen christ. true christians are differenced and distinguished , not only from all heathens and infidels , but also from all bare nominall christians , by their love to jesus christ. it is the property of covetous persons to love worldly wealth and riches : it is the property of ambitious persons , to love worldly honour and dignities : it is the property of voluptuous persons , to love sensual pleasures and delights : and it is the property of true christians to love jesus christ whom they have never seen . none but such as are true christians do love christ , and all those that are true christians do love him . the loveliness of christ doth appear not to the eye of sense , but to the eye of faith ; they that do not see him with this eye , they cannot love him ; and they that do see him with this eye , they cannot choose but love him . such as do not love christ , it is not because christ wants beauty , but because they are blind . now all true christians have this eye of faith , to discern christ's excellencies ; and none but true christians have this eye ; the essence of christianity doth consist in believing ▪ reason makes us men , but faith makes us true christians . it being therefore the property of true christians to believe , it is their property also to love this unseen christ. section v. fifthly , the fifth thing is to shew , that it is the duty of all true christians to love this unseen christ. this will appear if you look into john 21. 15. 16 , 17. peter was one of the boldest and forwardest of all christs disciples , but he had been withal too self-confident , which was the introduction unto and laid the foundation for his fall and thrice shameful denial of his master ; a look from his lord put him in remembrance , and brought him to repentance with bitter weeping for his sin so soon as it was committed . after our saviour was risen from the dead , he appears unto peter with other of his disciples and in this place he asketh the same question in the same words three times , simon son of ionas , lovest thou me ? whereby as he doth tacitly upbraid him for his great sin in his three times denyal of him ( which had there not been a defect in his love , he would never have done ) so he doth also give a signification that love to himself is the great duty , and the great thing which he doth look for in all his disciples . section . vi. the 6th . thing is to shew how christians ought to love this unseen christ. 1. christians ought to love christ with sincerity of love , eph. 6. 24. grace be with all them that love our lord iesus christ in sincerity . it was the great sin of iudah , ier. 3. 10. that she turned not to the lord with her whole heart , but feignedly : so it is a great sin to love christ with a feigned and hypocritical love ; the love of christians to christ ought to be sincere in regard of the habit & inward workings of it , they must love him not only in show , word , and outward profession , but their love must be cordial in the heart and so a love indeed and in truth : and the love of christians to christ must be sincere in regard of the object of it , they must love christ for himself and not chiefly for what they get by him ; to love christ only for temporal gain is hypocritical love , to love christ cheifly for other gain is not so spiritual , but to love christ for his own excellencies and perfections is most sincere and generous , this sincerity of love to christ is every ones duty . 2. christians ought to love christ with supremacy of love , they must place him in the highest seat of their hearts ; he is a great king , and he looks for the throne , and that all creatures should be placed beneath him , and stand at his footstool : math. 10. 37. he that loveth father or mother more than mee , is not worthy of me ; he that loveth son or daughter more than me , is not worthy of me. they are the words of our saviour : christians may love father and mother , the law of god and nature doth require it ; they may love husband and wife , the word of god enjoyneth the husband to love his wife as his own body , and as christ loved the church ; they may love sons , daughters , brethren , sisters , kindred , friends , yea enemies , and they ought to do it ; yet all must be with a subordinate love , but they must love christ with their chief love ; otherwise they are not worthy to stand in the relation of disciples . 3. christians ought to love christ with ardency of love : luk. 24. 32. and they said one to another , did not our hearts burn within us , while he talked with us by the way , and while he opened to us the scriptures ? this burning love christ enkindled in the heart of his disciples , and this burning love christ requireth of all christians ; can● . 8. 6 , 7. love is strong as death , the coals thereof are coals of fir● which hath a vehement flame . many waters cannot quench love , neither can the floods drown it . such a strong vehement ardent flaming love christians should have unto jesus christ , which all the waters of affliction may not be able to quench , which no flouds of temptations or persecution may be able to drown and ove●whelm . therefore 4. christians ought to love christ with constancy of love. having begun to love him , they ought to continue to love him , and to love him unto the end ; as they ought to be constant in their obedience , and to persevere in their other graces ; so they ought to be constant and to persevere in this grace of love to christ. sect . vii . seventhly , the seventh thing is to shew , why true christians do love christ , whom they have never seen . rea. 1. true christians do love christ because of the need which they have of him . men do love their necessary food , without which their bodies would starve with hunger : men do love their necessary raiment and habitations , without which in winter seasons their bodies would starve with cold. men do love their necessary friends , upon whom ( under god ) they have their dependance , and from whom they have all their subsistence : but no thing in the world , or friend in the world , is so needful to the body , as the lord jesus christ is unto the soul : and as the excellencies of the soul , are far beyond the excellencies of the body ; so the necessities of the soul , are far beyond the necessities of the body : which necessities can be answered by none but jesus christ ; and therefore true christians do love him . at first conversion when they were convinced of sin , awakened out of their carnal security , o what need had they , and did they see they had of christ ! they perceived themselves to be lost , and that it was christ only that could save them ; they felt the wounds of conscience , and it was christ only that could heal them ; they feared the wrath of a sin-revenging god , and it was christ only that could deliver them . the remission , reconciliation and salvation , which they had by christ , did lay the first foundation of a most endeared love unto christ ; and st●ll they perceive a continual need of christ , to procure daily pardon for them , and to convey dayly supplyes of grace unto them . they have need of christ , when they are dark to enlighten them ; when they are dead to quicken them ; when they are streightned , to enlarge them ; when they are weak , to strengthen them ; when they are sad , to comfort them ; when they are tempted , to succour them ; when they are fallen , to raise them ; when they are in doubts , to resolve them ; when they are under fears , to encourage them ; when they stagger , to establish them ; when they wander , to restore them . christ , and none but christ , can do all this , and more than this for them : and therefore because of the need and usefulness of christ , true christians do love him . rea. 2 , true christians do love an unseen christ , because of the loveliness of christ ; which loveliness though it be not and cannot here be seen by the eye of the body , yet it is evident unto the eye of faith : see the description which is given of christ the beloved , by his spouse the church , cant. 5. 9. the daughters of ierusalem there enquire of the love-sick spouse , what is thy beloved more than another beloved , o thou fairest amongst women ? what is thy beloved more than another beloved , that thou dost so charge us ? hereupon the spouse giveth a description , ver . 10. my beloved is vvhite and ruddy , the cheifest among ten thousand ; and after she had set forth his graces . beauties , and excellent accomplishments , in metaphors taken from beauties in the several parts of mans body , in the 11 , 12 , 13 , and 14 , verses , she concludeth in the 15 and 16 verses , his countenance is as lebanon , excellent as the cedars . his mouth is most sweet , yea he is altogether lovely . this is my beloved , and this is my friend o daughters of ierusalem . the spouse is here acknowledged to be the fairest amongst women , and not only by the daughters of ierusalem , but her beloved , who had a more curious eye , doth both commend her loveliness and admire it : ch . 6. 4 , 5. thou art beautiful o my love as tirzah , comely as ierusalem : turn away thine ●yes from me , for they have overcome me , and ver . 10. vvho is this that looketh forth as the morning , fair as the moon , clear as the sun , and terrible as an army with banners ? but what beauty is there then in the beloved ? if the church be beautiful beyond all other of the children of men , how beautiful is jesus christ from whom the church doth derive all its comeliness ? he is said to be white and ruddy , that shews the beauty of his face ; and his countenance is said to be as lebanon , and like the lofty cedars thereof , that shews the majesty of his face . his mouth is said to be most sweet ; and sweet it is indeed , in regard of the gracious words which proceed from it ; no doctrine so sweet as christ's doctrine , no precepts so sweet as christs precepts , no promises so sweet as christs promises . but to sum up all excellencies and perfections in a word he is said to be altogether lovely , there is no person or thing in the world that is most lovely , which can properly be called altogether lovely : many defects may be found in the most amiable persons , and much insufficiency may be found in the most desirable things ; but christ is altogether lovely ; unlovely in no respect , there being no spot or blemish , no defect or imperfection to be found in him : and he is lovely in every respect , there is an incomparable and transcendent amiableness in christs person in every regard . in the person of christ the humane nature and the divine nature are in conjunction , he is most lovely in regard of both . his humane nature is compounded of body and soul. his body is most beautiful , a most glorious beauty and lustre is put upon it : whatever it were in his state of humiliation , be sure it hath a glorious beauty now in his state of exaltation . it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a glorious body , phil. 3. 21. if the face of moses did shine with resplendent glory , after his conversing forty dayes with god in mount sinai which was below ; how doth the body of christ shine , which hath been above sixteen hundred years in mount sion which is above ? i am perswaded that christs body is the most beautifull of all visible creatures . but the beauty of christs soul doth excel : no creature whatever , hath such shining excellencies as are in the soul of christ , all the excellencies that are , or ever were in any creature , are like a feather laid in the ballance with the exceeding weight of his glorious excellencies and perfections . christ excelled the most excellent men that ever lived , as to spiritual endowments , when he was here upon the earth : he excelled moses in meekness , solomon in wisdom , iob in patience ; and how much doth he excel now he is in heaven ? he excelleth not only the spirits of just men made perfect , but also the most glorious and holy angels that never sinned . if any creatures have wisdom , it is but a beam , christ is the sun ; if they have goodness , it is but a drop , in christ is the ocean ; if they have holiness , it is but a spark or dark shaddow , christ is the brightness of his fathers glory : if they have the spirit , they have it but in some measure , the spirit is given to christ without measure ioh. 3. 34. christ is most lovely in his manhood , so nearly united unto his godhead ; and how lovely is he in his godhead ? as god he is equall in all glorious excellencies with the father . christs godhead implyeth excellency of being , he calleth himself i am , ioh. 8. 28. excellency of glory , therefore called the lord of glory , 1 cor. 2. 8. and king of glory , psal. 24. 7. lift up your heads o yee gates , and be ye lift up , ye everlasting doors , and the king of glory shall come in . this is interpreted by some , to be spoken of christs ascension , and the angels and saints making way for his triumphant entrance , and possession of his heavenly pallace . many descriptions are given in the new testament , of this lovely person ; i shall mention only one , col. 1. 15 , 16 , 17 , 18 , 19. who is the image of the invisible god , the first-born of every creature ; for by him were all things created that are in heaven , and that are in earth , visible and invisible , whether they be thrones , or dominions , or principalities , or powers : all things were made by him and for him . and he is before all things , and by him all things consist . and he is the head of the body , the church : who is the beginning , the first-born from the dead , that in all things he might have the preeminence . for it pleased the father , that in him all fulness should dwell . if we read , believe and consider this great description of christ , we must needs see and say , that christ is most excellent and amiable , and that no beloved is like to the beloved of true christians : therefore it is that true christians do love christ , because of his loveliness . rea. 3. true christians do love christ , because of his love . his love which he doth bear to them . he loves them with a first love , and with a free love ; he loves them with a tender and compassionate love , with an active or doing love , with a passive or suffering love : his love is infinite without bounds or limits ; it is superlative without comparison ; transcendent beyond comprehension ; everlasting without change , and which will have no end or conclusion . he lov'd them when they were polluted in their sins , and washt them with his own blood ; he loved them when they were naked in their souls , and clothed them with the robes of his righteousness ; he loves them in their sickness and sorrows , and is their comforter ; he loves them in their wants and straits , and is their benefactor , he loves them in life , and is the life of their souls ; he loves them at death , and is the stay of their hearts ; and he loves them after death , and will be their portion for ever . there is great reason that true christians should love christ , because of his loveliness ; and there is further reason that they should love him , because of his love , especially when both are incomparable , both are incomprehensible . i shall further speak ( god willing ) unto both these with other reasons , under the motives in the exhortation to excite christians to the love of christ. sect . viii . vse 1. for information hence learn , that there are but few true christians in the world , because there are so few that love this unseen christ. there are many christians in name , few christians in deed and in truth . the time hath been when openly to profess the name of a christian , did argue true love unto jesus christ ; i mean in the primitive times , when christians were persecuted by the heathens , as in the ten first dreadful persecutions under the heathen emperours ; when the world was watered with christian blood , then especially at some times and in some yea most places , whoever openly acknowledged themselves to be christians they exposed themselves unto imprisonments , racks , tortures , burnings and the most cruel deaths ; it was the truth and strength of love unto jesus christ , which carried them thorow such great sufferings , as many did in those dayes undergo for the sake of jesus christ : but now there are multitudes of bare nominal christians , they call themselves christians being baptized in christ's name , but they are altogether without love to christ , whose name they bare : surely there are but few , not only in the christian world , but even in england ( where christianity is to be found in as great purity as in any place ) that love jesus christ in sincerity . no grossely ignorant persons do truly love christ ; such as don't know christ , they can't love him ; ignoti nulla cupido , there is no desire after , nor love unto an unknown thing : an unknown evil cannot be hated , and an unknown good cannot be loved . no grossely erroneous persons , do truely love christ ; such as do not receive christ's truths , they cannot love christ's person : joh. 14. 23. if any man love me he will keep my words . the words of christ do include , not only the words of his precepts , but also the words of his doctrine ; such as erre grossely , i mean in the fundamental truths of christianity , they are no friends to christ , but his enemies , so far are they from true love unto him . no grossely wicked persons , do truly love christ ; such as profane persons , who blaspheme the name of god in their hideous oaths ; the love of christ doth teach an holy awe and reverence of gods name ; such are persecuters of gods people for righteousness sake . how can they love the head , that hate the members ? christ accounteth himself to be persecuted , in the perseution of his members ; act. 9. 4. saul , saul , why persecut est thou me , and v. 5. i am jesus whom thou persecutest : and surely persecutors of christ do not love christ. such are scoffers at religion , who deride holiness and mock at the name of a saint or godly person , whereby they evidently shew their contempt of the holiness of christ , from whom the saints derive all theirs ; and how can they love christ that do contemne him and his image . no unrighteous persons do truly love christ , whether they be so in regard of distributative justice , or in regard of commutative justice ; whether they be unrighteous in execution of judgement , in distribution of rewards or punishments , & whether they be unrighteous in their traffick and dealing● ; christ strictly requireth justice and righteousness , and how can they love him , that do not keep this commandement ? no covetous persons do truly love christ ; the apostle saith , 1 joh. 2. 15. if any man love the world , the love of the father is not in him . and i may say that if any man love the world , ( that is , with his chief love ) the love of the son is not in him ; the love cannot be chiefly set upon things below here on earth , and upon christ who is above in heaven . no licentious persons do truly love christ : no drunkards , adulterers , or any that indulge themselves in unlawful delights ; the love of christ doth teach us to deny such lusts , and to mortifie them . no meer civil persons that are unconverted , no hypocrites that have a forme of godliness , but are without the power of it , do truly love christ : the former may be loving and courteous unto men , but they have no love to christ ; the latter may profess love to christ , and seem to love him , but they do not really love him . in a word none who are under the reigning power of any sin , do truly love christ : the reign of sin is in the heart , and this is inconsistent with the love of christ in the heart . now let us separate all these forementioned persons , from the rest ; grossely ignorant persons , grossely erroneous persons , grossely wicked persons , the profane , the persecutors of gods people , the scoffers at religion , all unrighteous persons , all covetous persons , drunkards , adulterers , and all licentious persons ; meer civil persons , hypocrites , and all that are under the reigning power of sin , and how few will there be left that do truly love christ ! and by consequence there will appear but very few that are true christians . sect . ix . vse . 2. for examination . here you may know whether you are true christians by the tryall of your love unto jesus christ. examine your selves therefore , whether you love jesus christ whom you have never seen ; the most in the world do love truly those persons and things only which they have seen ; but can you say that you sincerely and chiefly , do love jesus christ whom you have not seen ? the love of the most doth arise from the notice which the eye doth give of the objects beloved ; but doth your love arise from the notice which the ear hath given by the word , of the amiableness which here is in christ ? qu. how may we know whether we have true love to iesus christ ? ans. you may know the truth of your love to jesus christ , 1 by your desires after christs presence . 2 by your prizing and frequenting those wayes wherein christ is to be found , and seeking him therein . 3 by your love of christs image . 4 by your obedience to christs commandements . first , by your desires after christs presence ; wherever there is a great love to any person , there is a desire after the presence of that person : do you sincerely and earnestly desire christs presence ? there is a twofold presence of christ , his gracious presence here , and his glorious presence at the last day . 1. there is christs gracious presence here , joh. 14. 18. i will not leave you comfortless , i will come unto you . you desire that such friends and relations would come unto you , but do you desire chiefly that christ would come unto you ? christ cometh to his disciples in a way of gracious communication , in a way of gracious manifestation , and in a way of sweet consolation which doth result from both . 1 do you desire that christ would come unto you in a way of gracious communication ? are your desires after communication of spiritual light from christ to teach and guide you ; of spiritual life from christ to quicken and encourage you , of spiritual strength from christ , to support you under burdens , and enable you unto duties ? do you earnestly desire communications of all kinds , and further degrees of grace out of that fullness of grace which is in christ ? do you hunger and thirst after christs righteousness , not only that it may be imputed to you for your justification , but also that it may be more and more imparted unto you for your further sanctification , that you might be brought and hereby wrought into a more perfect conformity and likeness unto jesus christ : this is an evidence of true love . 2 do you desire that christ would come unto you in a way of gracious manifestation ? joh. 14. 21. he that loveth me , shall be loved of my father , and i will love him , and will manifest my self unto him . do you earnestly desire the fulfilling of this promise ? that christ would discover to you more of the loveliness of his person , and of the love of his heart ? are you grieved when your beloved doth withdraw himself ? when the curtain is drawn , and a cloud doth interpose between you and this sun of righteousness ; when he hideth and veileth his face from you ? and do you long after christs returns , and the discoveries of himself unto you ? come lord iesus , come quickly ; be as a roe or young hart , upon the mountains of spices ; leap over the mountains , and skip over the hills , and make haste unto my soul , which is sick of love for thee in thy absence from me : o that i might see thy face which is so fair ! that i might hear thy voice which is so sweet ! that i might feel thy presence which is so refreshing ! o that i might behold thy heart-ravishing smiles ! say lord that i am thine , and thou art mine ; that thou hast loved me , and given thy self for me ; that thy love to me was from everlasting , and that it is vnchangeable . are these or such like , the breathings of your souls ? such are the breathings of love to christ. 3 do you desire that christ would come unto you in a way of sweet consolation ▪ which doth result from this communication and manifestation ? are you desirous after the oil of gladness , which christ is anointed withal ? that he would give you of the unction of the spirit , not only to sanctifie you , but also to comfort you ? do you desire that your hearts might be filled with spiritual joyes , the joyes of the holy ghost , which are unspeakable and full of glory ? do you desire the comforts which christ doth give , beyond all the comforts which the world and the flesh can give ? the comforts which come in at the door of faith , beyond all the comforts that come in at the door of sense ; those joyes which are in christ , beyond all joyes that can be found in the most sweet and desireable creature-enjoyment ? this evidenceth true love to christ. thus do you desire christs gracious presence . 2. and do you desire also christs glorious presence at the last day ? when he promiseth , surely i come quickly , can your hearts make answer as rev. 22. 20. amen , even so come lord iesus ? are you glad you live so near the end of the world , that the lord is at hand , that the coming of the lord draweth nearer and nearer every day ? can you lift up your heads with joy , when you look towards the place where the lord jesus christ is , at the right hand of the throne of the majesty on high ; and think with comfort , that yet a little while , and he that shall come will come , and will not now tarry much longer ; that within a while christ will descend from heaven with a shout , the lord with the sound of the trumpet , and that your eyes shall see him in the brightness of his glory and majesty ? do you look and long for the day of christ's glorious appearance from heaven , when you shall be awakened out of your graves ( where you may take a short sleep before ) and be gathered together by the angels , and be caught up in the clouds , and there ( in shining garments of immortality on your bodies and of christs unspotted righteousness in your souls ) be brought with shoutings and acclamations of joy and triumph into his presence , who will then acquit you graciously from all sin and punishment , own you openly for his faithful servants , crown you gloriously before the whole world , and receive you to live and reign with him to all eternity ? have you such desires as these ? if some of you say , you are afraid of christs glorious appearance , lest then you should be rejected because you fear you are not ready and prepared ; yet can you say also from your hearts , that you desire above all things that you may be ready , that you endeavour to make ready , that it is your grief you are no more ready , and that if you were ready , and were assured of your interest in christ , you could desire that christ would come immediately ; and that you desire no greater happiness and felicity , than to live with christ in glory ; and that you account the presence of christ in heaven to be the happiness of heaven ? these are evidences of true desires after christ's glorious presence , and of sincere love to christ. secondly , you may know your love to christ , by your prizing and frequenting those wayes wherein christ is to be found , and seeking him therein . such are the wayes of his ordinances both publick and private . christ's way is in his sanctuary , and in his ordinances he may be found ; do you give your attendance unto ordinances , publick prayer , the preaching of the word , the sacrament of the lords supper ? and do you prize these ordinances because of the stamp of christ's institution upon them , because of christ's presence in them , and because they are a meanes of bringing you and christ together ? and when you are under ordinances , do you diligently seek after christ in ordinances ? don't you rest in the outside and carnall part of ordinances , in meeting with gods people there ? or do you design , desire and endeavor after something more inward and spiritual and incomparably sweet , that you meet with christ there , that you may have fellowship with the father and the son therein ? and upon this account can you say as david , how amiable are thy tabernacles o lord ! and a day in thy courts is better than a thousand , psal. 84. 1 , and , one thing have i desired of the lord , that will i seek after , that i may dwell in the house of the lord all the dayes of my life , to behold the beauty of the lord , and to enquire in his temple ; psal. 27. 4. do you also seek after christ in your families , and in your closets ? do you seek him in secret prayer and meditation ? your love to christ doth express it self in your desires ; your desires do shew themselves in your seeking after christ in his wayes . thirdly , you may know your love to christ , by your love of christ's image : there is the image of christ on his word , and there is the image of christ on his people . 1. do you love the image of christ on his word ? as caesar's coin did bear caesar's image and superscription , so the word of the scriptures , which is the word of christ , doth bear christ's image and superscription . do you love the scriptures because of christ's image which is upon them ? do you love the word of doctrine in the scripture , because of the image of christs truth and wisdom upon it ? do you love the word of precepts in the scriptures , because of the image of christ's holiness upon it ? do you love the word of threatnings in the scriptures , because of the image of christ's righteousness upon it ? do you love the word of promises in the scriptures , because of the image of christ's goodness , grace and love upon it ? you have christ's word in your bibles , and sometimes sounding in your ears , but doth the word of christ dwell in your hearts ? you receive christs word in the light of it , do you receive his word in the love of it ? 2. do you love christ's image on his people ? if you love not your brother whom you have seen , how can you love your lord whom you have not seen ? all christ's disciples do bear christ's image ; if you love the original you will love the picture , although it be but imperfectly drawn ; if you love the perfect goodness and holiness which is in christ , you will love the goodness and holiness which you see in the saints , although they have it but in an imperfect measure : do you love christ's disciples ● and that because of christ's image , although they differ from you in some opinions which are circumstantial ? fourthly , you may know your love to christ , by your obedience unto his commandements , joh. 14. 15. if you love me keep my commandements ; and ver . 21. he that hath my commandements and keepeth them , he it is that loveth me . you have christ's commandements , do you keep them ? you know them , do you practice them ? your love to christ is known by your obedience unto christ. if christ be your beloved , he is also your lord ; if you have true affection for him , you yeild subjection unto him : if you love christ , you are carefull to please christ ; you are not the servants of the flesh , to take care to please the flesh ; but you are the servants of christ , to take care above all persons and all thing to please christ ; if you love christ you are fearful of giving just occasion of offence unto men , but above all you are fearful of displeasing and offending your lord. do you labour so to walk that you may please christ in the way of sincere and universal obedience ? are you hearty in your obedience unto christ ? have you a respect to all his commandments ? is it your greif that you fall short in your obedience unto christ ? if you can say in the presence of the lord , and your hearts do not give your tongues the lye , that you don't live and allow your selves in the practice of any known sin which christ forbiddeth , nor in the neglect of any known duty which christ commandeth , this is a sure evidence of true love to jesus christ. thus for the tryal of your love unto christ. section iii. vse 3. for reproof . 1. of all such as have no love at all unto this unseen christ ; and will not the use of information , together with the use of tryal leave a conviction upon many of you that you are without this love ? suffer then the word of reproof ; what , are you creatures made by christ , and made for christ , and yet have no love to him ? are you rational creatures , have you souls capable of knowing him and loving him , and yet have no love ? are you christians and not love christ ? baptized in christ's name , and yet have you no love to christ's person ? are some of you professors , and yet not love christ ? make a show of devotion , and yet without any true affection to the object of your worship ? sinners though you have not seen christ , yet have you not heard of him ? and have you not heard enough to engage and draw forth your love unto christ. what do you think ? is there such a person as jesus christ , or is there not ? have you no bibles ? and if you have , have you not read therein the history concerning jesus christ ? and what do you think of that history , is it true or is it false ? do you think the gospel to be a cunningly devised fable ? are not the scriptures which contain this gospel , the very word of the true god who cannot lye ? are there not such characters of divinity upon them , as are sufficient to evince their divine original to any that search into them , and do not willfully shut their eyes against the light which there doth shine ? and if it be so that there is indeed such a person as jesus christ ( as there is nothing more true ) how is it that you have no love unto him ? do not the scriptures reveal and set forth christ , as the most excellent and amiable person ? and yet do you not love him ? can you love persons and things that are but imperfectly lovely , and not love jesus christ who is altogether lovely ? can you love one of great honour that hath but some inferior power and authority , and not love jesus christ , who is the lord of glory , who hath all power and authority both in heaven and earth ? can you love such as have wisdom and learning though it be terrene , and not love jesus christ who is the wisdom of the father , who knoweth all things , and whose wisdom is divine ? can you love such as are liberal and bountiful , and not love christ whose bounty is superlative , and whose gifts are most rich and transcendent ? can you love friends that are kind , and not love jesus christ who is the best friend that ever the children of men had ? can you love a benefactor that feeds you , and cloathes you , and giveth money to you , and yet not love christ who offereth to feed your hunger-starv'd souls with the bread of life , to cloth your naked souls with the robes of his righteousness , and to give the spiritual riches of grace to you , the least dram of which is of more worth than all the riches of the earth ? can you love riches and not love christ in whom there are treasures , and by whom you may have not only spiritual riches here , but also the heavenly inheritance hereafter ? can you love honours , and not love christ by whom you may have the highest dignities , the honour of children to the king of heaven now , and a crown of glory in the other world ? can you love liberty and not love christ by whom you may be made free from the slavery of the devil and your own lusts ? can you love safety & not love christ who is the only saviour of mankind , and who alone puts you in safety from the reach of the worst of enemies , & the worst of evils ? can you love peace and not love christ by whom you may have peace with god , and peace in your own conscience ? can you love pleasures and delights , and not love christ by whom you may have joys unspeakable and full of glory , besides those everlasting pleasures which are to come ? without love to christ you are under the guilt of all your sins ; neither your orginal sin , nor any of your actual sins are pardoned , they all lye upon your own score , and you must answer for all your selves , and how fearful is your account like to be ! without love to christ you are under the curse , not only under the curse of the law for your breach of the law , but also under the curse of the gospel for disobedience to this command of the gospel which requireth you to love the lord jesus christ , 1 cor. 16. 22. if any man love not the lord iesus christ , let him be anathama maranatha , that is , let him be cursed , till the lord come , and when the lord cometh will he take off the curse from you ? no , he will come in flaming fire to take vengeance upon you , having threatned then to punish all such with everlasting destruction , as shall be ●ound to have disobeyed the gospel ; and what then is like to become of you ? sodom and gomorrha those wicked cities will then be punished dreadfully , with a worse fire than that which was rained down from heaven , and consumed their persons & habitations together ; i mean , with the fire of hell , which will be kindled and kept alive unto eternity by the breath of the almighty ; but you who do not love the lord jesus christ notwithstanding all discoveries of him , invitations to him , and proffers of kindnesses by him , you will be punished more dreadfully than the wicked sodomites . it will be more tollerable in the day of judgment for them than for you ; the torments of hell will be intollerable by any , but they will be most intollerable by gospel-sinners ; the fire of hell will burn upon you the most fiercely , and the scourge of conscience will lash you the most furiously . consider this all yee that have no love to christ , otherwise when he cometh to judgment he will tear you to pieces and there will be none to deliver you : if you have not the sweet fire of love to christ enkindled in your hearts here , you will be thrown into the dreadfull fire of hell which will burn you everlastingly . 2. this reproves such of you as have some love , but it is very little love to jesus christ ; you that love christ , is not your love very small , not only in comparison with the love to you , but also in comparison with the love which some christians have attained unto ? how strong was the love of the apostles unto christ when they left all and followed him ! especially after the resurrection of christ and his ascention into heaven , when the holy ghost was sent down and sat in the likeness of fiery tongues upon them : o! what a fire of love unto christ was there then enkindled within them . hence that bold profession which they make of christ before the chief priests and elders , act. 4. hence their rejoycing that they were counted worthy to suffer shame for the name of christ , when they were beaten for their owning and preaching of him . act. 5. 41. the love of peter and iohn was great unto christ , and the love of paul was not inferiour unto the love of the chiefest apostles ; hence it was that he took such pains to preach the gospel in so many parts of the world even from ierusalem & round about unto illyricum , rom. 15. 19. see also how he approves himself to be a minister of christ , and giveth evidences of his strong love to his master , 2 cor. 11. 23. 24. 25. 26. 27. 28. 29. are they ministers of christ ? i speak as a fool , i am more ; in labours more abundant , in stripes above measure , in prisons more frequent , in deaths oft : of the iews five times received i forty stripes save one : thrice was i beaten with rods ; once was i stoned , thrice i suffered shipwrack , a night and a day i have been in the deep , in journeying often , in perils of waters , in perils of robbers , in perils by mine own countreymen , in perils by the heathen , in perils in the city , in perils in the wilderness , in perils in the sea , in perils among false brethren : in weariness and painfulness , in watchings often , in hunger and thirst , in fastings often , in cold and nakedness . besides those things which are without , that which cometh upon me daily , the care of all the churches ; who is weak and i am not weak ? who is offended and i burn not ? and chap. 12. 10. i take pleasure in infirmities , in reproaches , in necessities , in persecutions , in distresses for christs sake . the ground of all which was the love of christ which did constrain him , as 1 cor. 5. 14. he had such a love to christ that he professeth , phillip . 1. 21. to me to live is christ , and to dye is gain . christ was his life , and his life was wholy at christs devotion . but where is such love now to be found ? i might speak also of the love of some ancient fathers , ignatius , polycarp , ierome and others : take one instance in ierome , who thus expresseth his love unto christ , if my father were weeping on his knees before me , my mother hanging on my neck behind me , my brethren sisters and kinsfolk howling on every side , to retain me in a sinfull course ; i would sling my mother to the ground , run over my father , despise all my kindred , and tread them under my feet , that i might run unto christ. how little is your love in comparison with the love of those famous hero's , i mean those eminent martyrs , who have despised the flames , and endured such racking and torturing deaths , for the love which they have born unto jesus christ ; the fire of their love burning stronger within them , than the fire without them in which their bodies were consumed ? is not your love also small in comparison with the love of our late reformers , which fired them with such courage and resolution , as to withstand a whole world of antichristian fury and opposition ? is your love comparable to that of many eminent divines , and private christians of our own nation , of the age immediately going before , who are now asleep in their graves ; but how few are there come up in their rooms ? it is observed , and it is greatly to be lamented , that there is of late years , a great decay in the power of godliness , amongst those that are sincere ; and is it not evident in the great decay of love , even in true christians unto jesus christ ? are not you dwarfs in comparison with others ? are not you babes in christ , and weaklings in your love to christ ? is it not evident , that you have but little love to christ , when he is but little in your thoughts and meditations ? the thoughts are the handmaids of the love ; where the love is strong and ardent , there many thoughts will be attending upon it : but will not your hearts tell you , that your thoughts of christ are very few ? you can think often of your food , but how little do your thoughts seed upon christ , who is the bread of life ? you can often think of your rayment , but how little do you think of the robes of christ's righteousness ? you can think often of your earthly friends , but how little do you think of jesus christ , your friend in heaven ? objects of sense are often not only in your eyes , but also in your thoughts ; but how little is christ entertained in your thoughts , who is the object of faith ? moreover , doth it not argue little love to christ , that you speak so little of him and for him , in your converse one with another ? if you had much love to christ , would not this love breath forth more in your discourses ? you can readily speak of your selves , and do often either directly or obliquely commend your selves , which discovers your great self-love ; how little do you commend your lord and master , and extoll his excellencies with your lips ? and doth not this evidence that you have but little love to him in your hearts ? you can readily discourse of news and publick occurrences ( which is lawfull and needfull , so that due limits be observed ) but when you leave christ quite out of your discourse , it shews that you have not abundance of love to him , because out of the abundance of the heart the mouth will speak . such as have much love to the world , will speak of their riches ; such as have much love to pleasures , will be often speaking of that subject ; such as love their friends much , will be often speaking and commending of them , when they are in company ; and when you speak but little of christ , it is a sign that you love him but little . doth not the little zeal which you have for christs honour in the world , argue that you have but little love to him ? where is your activity for christ to promote his interest amongst those relations and friends , that you have acquaintance with ? do you labour all you can , to bring others into the wayes of god , and into acquaintance with christ ? besides , will not your little secret devotion , argue your little affection unto christ ? will not your closets or other retiring places witness how little you are in secret prayer and converse with christ there ? brief and straitned prayer in secret , doth argue a heart straitned in love to jesus christ. doth not your backwardness to the exercise of this love to christ , shew the weakness of your love ? how slow of heart are you to the love of christ ? how hard to be perswaded ? you need not be perswaded to love your wives , if they be kind and helpful ; you need not be perswaded to love your children , if they be pretty and hopefull ; you need not be perswaded to love your friends , if they be friendly and faithful : and yet whatever attractives of love , the most strong of any , be in jesus christ , you are backward to this love. need i say more to convince you , that you have but little love to christ ? will not your own conscience from these clear evidences sufficiently witness the thing ? and now christians think what a sin , what a shame , what a folly it is , that you should have so little love unto jesus christ : if it be so great a sin for such as are strangers unto christ , to have no love at all to him , that it brings them under the most dreadful curse ; surely it cannot be a small sin , that you ( who are his true disciples ) should have but little love unto him ; is it not very displeasing to the father , that you should have but little love to his son ? if he do not hate you because of your relation unto christ ; yet , is he not angry with you , for the lukewarmness of your affection unto christ ? which sin is aggravated by the nearness of your relation . is it not dishonourable unto christ , that you should have so little love to him ? don 't you in effect say , there is no great worth or amiableness in him , when you have no great love unto him ? are you not hereby ingrateful unto christ , beyond what can be perallell'd by any ingratitude unto the most obliging earthly friend ? is it not your shame , that you should have so little love to christ , when he doth so much deserve your love ? besides the infinite excellencies and perfections which are in his person ; doth not his infinite kindness unto you , call for ( not only the truth , but also ) the strength of your love ? think what he hath done for you ; think what he hath suffered for you ; think what he hath purchased for you ; think what he hath promised to you ; think what he hath laid out for you ; think what he hath laid up for you ; and yet to have but little love to christ ? yet to make such poor returns ! moreover , is it not your folly to have but little love to christ ? don't you hereby bereave your selves , or debarre your selves of such peace as passeth all understanding ; of such sweetness and comfort both in the strength of your love , and in the sense of his love , as is inconceivable ? is not injury and mischeif unto your selves , the consequent of your little love unto christ ? must you not draw on heavily in the wayes of god , as pharoah when his chariot-wheels were taken off ? love to christ is like wheels , in your motion for christ , and like oil to the wheels , which makes you ready unto any good work which he doth call you unto ; but when you have but little love unto christ , you must needs be more slow in your motions , more sluggish in christ's service ; you will not , you cannot take that pains in the work of the lord , and be so zealous as you might and should be for your master's glory . to conclude , if you have but little love to christ , you will be apt to faint in the day of adversity , to shrink when you are called to take up his cross and suffer for his sake : lesser sufferings will discompose you , greater sufferings will affrighten and amaze you , and you will be in danger of turning fearful apostates in time of great tryals ; there is need of great love to christ , as well as great faith , to carry you thorow sufferings with courage that you may persevere unto the end . sect . xi . vse 4. for exhortation unto the love of jesus christ , whom you have never seen , this is the use chiefly designed in the choice of this subject , and which i shall most largely insist upon . in the prosecution of it , i shall give some motives , and then some directions . the motives to induce and excite you unto the love of this unseen christ , may be drawn 1. from the consideration of what christ is . 2. from the consideration of christ's love. 3. from the consideration of christ's benefits . 4. from the consideration of that love which christians have , and should have unto christ. the first sort of motives may be drawn from the consideration of what christ is , and that 1 what he is in himself . 2 what he is to the father . 3 what he is unto true christians . first , consider what christ is in himself . in generall , he is the most amiable person and the most sutable object for your love. if you ask of the dayes which are past , which were before you , since the day that god created man upon the earth ; if you seek from one side of heaven unto the other ; if you make enquiry into all the parts of the earth , you will never find that either there ever was or is to be found any person so lovely , so beautifull and so every way deserving your love , as the lord jesus christ : there is a matchless , transcendent , and incomparable beauty and excellency in him . how passionately are some foolish men in love with the externall beauty which they see in some women : the exact symetry of parts , and comely proportion of the body ; the amiable features and lovely mixtures of colours in the face , the beauty of the eyes , in their spirit their quick and graceful motions , and amorous glances ; how doth this ravish the hearts of some fond lovers ! although the most beautiful body in the world , is no better than painted clay , dirt and corruption , enclosed in a fair skin , which sickness will cause to look pale and wan , death will quite marr and spoil . but the amiableness and beauty of christ is more transcendent and permanent , and therefore a more fit object for your love. christ is fairer than the children of men ; he is all fair without any spot , altogether lovely without any blemish or deformity . i have already spoken of the glorious beauty which is in christ's glorified body , the most lovely of any visible creature which god hath made ; and also of the shining excellencies which are in christ's glorified soul , so nearly joyned to the divinity ; could we suppose all the loveliness that ever was seen , or found in the most lovely persons that ever lived , to meet in one person ; how lovely would that person be ! yet such , though never so resplendent , beauty , would be but a dark shaddow , compared with the brightness of christ's most beautifull person . can you love the imperfect beauty which you see in creatures , and will you not love the perfect beauty which there is in christ ? can you love a fading beauty which soon withereth like the flower , and will you not love christ , whose beauty never decays , but alwayes doth abide more fresh than beauty in the flower of youth ? can you be soon affected with beautiful objects which are before the eye of your sense , and will you not be affected with this far more beautiful object , the lord jesus christ , who is so clearly discernable by the eye of faith ? if the eye of your faith were open and clear , to look upon the transcendent amiableness which is in christ , you could not chuse but love him : could you see the glances of his eye , and the sweet smiles of his lovely face , as some have seen , your hearts would be overcome and ravished with love , and filled with extacies of joy and ineffable delight . more particularly , there are the most amiable qualifications in christs person , to attract and draw forth your love ; i shall instance in these six . 1. his greatness and authority . 2. his holiness and purity . 3. his wisdom and omnisciency . 4. his truth and fidelity . 5. his fulness and all-sufficiency . 6. his kindness and mercy . 1. consider christ's greatness and authority , aquila non capit muscas , the eagle doth not pursue after flies : great souls are not affected , except it be with great things ; there is none so great as jesus christ ; he is most great in honour and dignity , he is most great in power and authority . excellency of majesty , doth greatly engage the love , and command the hearts as well as the obedience of subjects : and those princes that have the greatest power and authority , are the darlings of the people , when they dont abuse their place by unrighteousness and cruelty , by usurpation and tyranny . if power be managed with clemency , and authority with kindness towards those that are under command ; so highly do princes advance themselves hereby in the esteem and love of their people , that they will be ready to spend their estates , and venture their lives in their service . christ is the prince of the kings of the earth , he is clothed with the highest honour , arrayed with the most excellent majesty , decked with the largest power , and invested with the greatest authority . he is the king and lord of glory , he is exalted to higher dignity than the greatest potentate that ever lived upon the earth ; yea he is advanced above all thrones and dominions , and principalities and powers , of the glorious angels which are in heaven ; all power is given to him in heaven and earth , mat. 28. 18. he doth what he will in heaven the angels are at his beck , and execute his will , go and come at his command ; and he hath power on earth ; he is the head of the church , and head over all unto the church ; he can restrain his enemies , and conquer them , and bring them under his feet at his pleasure ; and whatever severity he doth shew sometimes in executing his judgments , and taking vengeance on the wicked , he doth never abuse his power by unrighteousness : he is most just towards the worst , and punisheth them here lesse than their iniquities do deserve . but what kindness and clemency doth he shew to his own subjects and people ? and will not you have a great love to so great a person ? should not the consideration of the high dignity of your lord , raise your love of him unto a great heighth ? when christ hath such authority , shall he not command your hearts ? when christ is invested with such power that he can defend you against the rage and cruelty of your most powerful and malicious adversaries , will you not love greatly such a person , as well as trust confidently under the shadow of his government ? 2. consider christs holiness and purity , some great persons who abound in wealth and honour , who have some kind of amiable natural qualities , and acquired accomplishments which might render them very useful in their countries , yet through their wickedness and debauchery , their filthiness and impurity , their impious and vicious lives , they stain all their other excellencies , and render themselves the objects of contempt and scorn , unto those who otherwise would bear great respect and love to them . but christ is most amiable for his holiness and purity ; he was holy in his birth ; although born of a sinful woman , yet he was born without sin ; when he lived amongst impure sinners he kept his garments from all stains and spots , his heart and life were free from all pollutions , and never was he guilty of the least transgression either in action or the least inclination . o what an excellent person was christ when here upon the earth ! how glorious in holiness , what bright beams of perfect purity and exact innocency did christ scatter in those dark places of the earth where he lived , and amongst those dark sullied sinners with whom he did converse ! how then doth christ shine in holiness , now he is entred into the holy of holies , which is above ; and there doth coverse with none but such as are holy ? i know because of christs holiness and purity , he is the object of the hatred and enmity of the wicked and ungodly ; because christ is an enemy unto their darling and beloved lusts , they have an enmity against christs person : when he was here below he telleth his brethren , john 7. 7. the world hateth me , because i testifie of it , that the works thereof are evil , and the hatred of the world doth still abide upon the same account ; christ doth reprove the world of sin , and this the world cannot endure and away with ; the beams of christs holiness doe offend their sore eyes , his holy precepts do offend their carnal hearts ; yet notwithstanding this , he is a most sutable object for the love of saints upon the account of his holiness : such as are truely judicious will love them most who are best , and such are really the best men and women in the world , as are most holy ; if you are christ's disciples indeed , you love holiness where ever you see it , and can you love the imperfect holiness which is in gods people , and will you not love christ who is perfectly , infinitely holy himself , and the spring of all that holiness , which is to be found in any of the children of men ? if there be such a wonderful lustre in the derived holiness of some , that it makes them to shine as lights in a dark world , what a wonderful transcendent lustre is there in the origiginal holiness which is in christ ! which as it is matter of great admiration , so it calls for great affection , psal. 119. 140. thy word is very pure , therefore thy servant loveth it . christ is the word , not the written word , but the essential word , and he is very pure , therefore you should love him . 3. consider christ's wisdome and omnisciency . wisdom doth make the face to shine ; learning doth advance some very highly in esteem ; such as know most , if their morals be sutable to their intellectuals , are most admired by those that understand what true worth is ; especially if there be spiritual wisdome in conjunction with natural and acquired , if there be much grace in the heart as well as much knowledge in the head , how worthy are such to be beloved ? daniel was a man of great learning and wisdome , skill'd in all the learning of the chaldeans which was not sinful and di●bolical ; and besides this he was endued with divine wisdome by the teachings of the holy spirit ; the angel told this daniel more than once or twice , that he was a man greatly beloved ; he was greatly beloved by the lord of heaven , greatly beloved by his prince on earth , and greatly beloved by his people , and by all , except some few that envied his prosperity and favor daniels wisdom did render him so universally amiable ; how then should christ be beloved because of his wisdom and knowledge ! the wisdom of christ is far beyond the wisdome of daniel , or the wisdom of solomon who was wiser than daniel ; these men had wisdome which made them famous and esteemed in their day , but christ is wisdome , the wisdome of the father ; they were children of wisdome , but christ is the father and fountain of wisdome ; they had some jewels of wisdome , but the treasures of wisdome are hid and laid up in christ , col. 2. 3. they had learning and knowledge , but their knowledge was ignorance compared with the knowledge of christ , the greatest part of the things which they knew , being but the least part of the things which they knew not ; they knew some things , but christ is omniscient and knoweth all things ; they knew many secrets of nature , but christ knoweth the secrets of heaven , the mind of god , and nothing is hid from him . how greatly beloved then should christ belif you are wise you will , if you would be wise you must love christ who is so infinitely wise himself , and who alone can make you truly wise . 4. consider christs truth and fidelity , truth and faithfulness are very rare in our dayes , when falshood and deceit do so much abound ; what was said of old , isa. 59. 14. 15. truth faileth and falleth in the street , the same may be said now ; and therefore such as are true without guile , faithful without deceit , are worthy of great esteem and love. but what love should you give unto christ , who is not only true , but truth it self ; who is most faithful in all his undertakings and promises , and never deceived any that put their trust in him , who is often better than his word , never worse ? you will love a true and faithful friend , and will you not love a true and faithful christ , the best friend of the children of men ? as christs faithfulness should encourage your confidence in him , so it should endear your love unto him . 5. consider christs fulness and all sufficiency . such as have large and plentiful estates , are greatly beloved by the poor and indigent , if they find them also to have large hearts and open hands ready to distribute unto their wants and necessities ; none have such fulness and plenty as the lord jesus christ , and none so willing to communicate of his fulness unto the wants of such as are poor in spirit , and sensible of their need , col. 1. 19. it hath pleased the father that in him all fulness should dwell . there is not only plenty in him , but fulness : not the fulness of the cistern , but the fulness of the fountain ; not the fulness only of sufficiency for himself , but the fulness of redundancy for his people ; not some fulness for some things , but all fulness for all things that are good ; not fulness for some time and to continue but for a while , but all fulness doth dwell in him , and abide for all his people throughout all generations ; and this not to depend upon the pleasure of men whose minds may alter , but it hath pleased the father , it dependeth upon the pleasure of the father who is always the same , and whose good will to his people is unchangeable . there is a twofold fulness in christ for his people here ; besides his fulness of glory which hath a reference to eternity . there is a fulness of merit , and a fulness of spirit , 1. a fulness of merit , in that full and perfect righteousness which he hath wrought out for them , and which he doth impute unto them for their justification . 2. there is a fulness of spirit in christ , the spirit being given unto him without measure , which he doth impart and communicate unto them , for their sanctification and consolation . christians you are empty , christ is full ; you are poor , christ is rich ; you are indigent , christ is all-sufficient ; and will not you love christ , who is able to do for you , beyond what you are able to ask or think , and is as willing as he is able to supply all your spiritual necessities ? will you not love christ who is an overflowing & everflowing ●ountain of good , who hath inexhaustible treasures of graces and comforts in him , which are set open before you , and unto you , and every day you may freely come and fetch such jewels out of this treasury , as are of higher worth and greater use than any earthly riches in the greatest plenty and abundance ? 6. consider christs kindness and mercy . all the kindness of men is unkindness compared with the kindness of christ , all the mercies of men are cruelty , compared with the mercies of christ. he is all kindness , all bowels , all compassion , all pity , all grace , all mercy to miserable lost mankind ; i shall not enlarge here because this will fall under the second head of arguments , taken from the consideration of christs love. and if you add the kindness and mercy of christ to all his other excellencies and perfections , surely he will appear to have incomparably the greatest attractives in him for love , unto any that have not a very thick veil of unbelief before their eyes to hide him from their view . secondly , consider what christ is to the father . 1. he is most nearly related to him . 2. he is most dearly beloved by him . 1. christ is most nearly related , and with all most perfectly like unto the father . all the creatures are related to god as their maker , but gods children are more nearly related ; the saints are nearly related to god , who are his children by adoption and regeneration ; the angels are more nearly related to god who are his sons by creation , and never were separated from him by sin ; but the lord jesus christ is most nearly related unto god who is his son by eternal generation : thus christ is the only begotten son of god , and doth bear his image most perfectly , being the brightness of his fathers glory , and the express image of his person . this near relation of christ , and his likeness to the father doth call for your strongest love ; if you have reason to honour the father , on the same account you have reason to honour the son ; if you have reason to love the father , you have the same reason to love the son. you will love the sons of princes , and will you not love the son of god ? you will love your own children who bear your own image , and will not you love christ who is the express image of god ? we read of christ , phil. 2. 6. who being in the form of god , thought it no robbery to be equal with god. christ ( without robbery or derogation unto god ) is equal with god in all glorious excellencies and perfections , and therefore your highest and strongest love is his due , and without robbery you cannot withhold it from him . 2. christ is most dearly beloved by the father , 2 pet. 1. 17. for he received from god the father , honour and glory , when there came such a voice to him , from the excellent glory : this is my beloved son in whom i am well pleased , he then that is wort●y of the fathers love , surely is worthy of yours ; he that is cheifly beloved by the father should chiefly be beloved by you . thirdly , consider what christ is unto all true christians ; if you be such , christ is your shepherd , he feedeth you in green pastures , he hath laid down his life for his sheep , and will you not love such a shepherd ? he is your captain who hath conquered all your enemies for you , and leadeth you on to take the spoils , and will you not love such a leader ? he is your prophet , who teacheth you the most excellent things that ever were taught , the highest mysteries , the most glorious truths , which are of the greatest concernment to know and believe ; and he teacheth you in the most excellent way by his word and spirit , opening your understandings as well as his truths , giving you light and an eye to discern this light ; and will you not love such a teacher ? he is your high-priest who hath made satisfaction for you , and withall maketh intercession for you , to reconcile ●ou unto god and his intercession is incessant and prevalent , and will you not love such an advocate ? he is your king who ruleth you most powerfully and righteously , most wisely and graciously , and will you not love such a soveraign . he is your benefactor the most kind and bountiful , and no gifts are comparable unto his gifts , and will you not love such a friend ? he is your brother , and if he be not a shamed to own you for his bretheren and sisters , will it not be a shame if you should withhold from him your hearts ? he is your husband , and you are joyned to him by the spirit and faith in such bonds as cannot be broken , and will not you embrace him in the arms of your dearest love ? he is your redeemer who rescued and delivered you from sin and sathan , from death and wrath : he hath redeemed you by price , the price of his blood , and hath he not then given the greatest price for your love ? he hath redeemed you also by conquest , and shall he not make a conquest of your hearts ? surely you are altogether unworthy of these relations if you do not present christ with your most endeared and choisest affections . thus far the motives drawn from the consideration of what christ is . sect . xii . the 2d . sort of motives to excite your love to christ , may be drawn from the consideration of christs love unto true christians . if you are christians indeed , christ loveth you , 1. with the freeest love. 2. with the truest love. 3. with the strongest love. 4. with the surest love. 1. consider that christ loveth you with the freest love : there are many motives and attractives for your love to christ , but christs love to you is most free ; nothing in your selves to draw and engage his love , except deformity and enmity to him , except filthiness which he loatheth , and wickedness which his soul hateth be motives . there is no man in the world that loveth you but he find●th or fancyeth some loveliness in you , something to be a motive to draw his love to you ; witt is a motive to some , wealth to others , beauty to some , strength to others , near relation to some , dear love to others , liberality to some , service to others ; greatness to some , goodness to others ; likeness whether it be in good or evil is a motive to the love of the most ; but christs first love to you , is altogether free , that which is a motive to men and induceth their love to you is no motive to incline the love of christ : the sin which you brought into the world with you , and the many sins which since you came into the world have been committed by you , are enough to shut out all motives of love in christ , unto whom all sin is so odious and abominable . whatever motive induced christ to love you , it was not drawn from your selves , but it was drawn from his own bowels . and will not this free love of christ incline you to love him ? doth he love you most freely , and will not you love him most dearly ? did christ love you without any motive to draw his love ? and will not you love christ in whom there are so many motives to draw your love ? did christ begin to love , and will not you make a return ? did christ love you under your deformity , and will not you love him in whom there is such perfect beauty ? if you now have any spiritual beauty , it is through the comeliness which christ hath put upon you , but christs first love was free , which is matter of the greatest admiration , and should be a motive unto the greatest affection . 2. consider that christ loveth you with the truest love : there is little true love in the world , you have many that truly hate you , few that truly love you : and there is much dissimulation in the pretended love and affection of some ; all that flatter you do not truly love you ; love in shew and outward appearance , in good words and fair speeches is common , but love in deed and in truth , that evidenceth it self in real offices of love , where there is the greatest need , this is rarely to be found . iob complaineth , iob 6. 15 , 16 , 17. my brethren have dealt deceitfully like a brook , and as the stream of brooks they pass away ; which are blackish by reason of the ice , and wherein the snow is hid ; what time they wax warm they vanish , when it is hot they are consumed out of their place . in the prosperity of iob he had many friends , and their love and friendship did seem to have some strength and consistency , like the ice upon the brook ; but when heat of trouble and calamity came upon iob , then the love of his friends did melt and vanish away like ice and snow before the warm beams of the sun : the love of the most is selfish , for their own ends , and therefore when their love is not like to be beneficial , but rather create trouble and prejudice to themselves , it cometh to nothing . true christianity doth teach another kind of love , and those that are powerfully religious have a true love , which is ready to shew it self most in an adverse estate . but none do or can love you with such a true love as jesus christ ; there is no flattery or dissimulation in his love , his love is not in the least counterfeit , it is not in the least selfish and for his own ends ; he doth not love you to receive good from you , but that he might do good unto you : he loveeth you not onely in prosperity , but chiefly he doth evidence his love in affliction and adversity . he is a present help in the time of trouble , and then doth give the most tender demonstrations of his love ; he is touched with the feeling of your infirmities when you are tempted , and sympathizeth with you in your sorrows when you are afflicted ; he shewes his love in visiting you under your troubles , in supporting you , in relieving you , and in delivering you , oh! what love should you have unto the lord jesus christ , who loveth you with such a true love ? 3. consider th●t christ loveth you with the strongest love. his love is more strong than ▪ death , more ardent than the fire , which hath a most vehement flame . the strength of christs love to you doth shew it self in the activity of his love , in his doing for you ; and this will appear in three things , 1. in what he hath done for you , 2. in what he is doing for you . 3. in what he will do for you . 1. the strength and activity of christs love to you , doth shew it self in what christ hath done for you ; i shall briefly name some particulars . 1. it was the strong love of christ which brought him down from heaven for you , to assume your nature , what manner of love was this that god should become man ! that spirit should become flesh , that he who made the world should be born of a mean virgin , and all for your sakes ! 2. it was the love of christ which made him to fullfil all righteousness for you ; he yielded perfect obedience to the law both moral and ceremonial , that you might have the benefit of it . it was the love of christ which made him submit himself to the temptations of the devil for you , that he , suffering being tempted , might be able to succour you when you are tempted . 4. it was the love of christ which made him endure the contradictions of sinners for you ; he bore many affronts , contumelies , envyings and blasphemies of wicked men , that he might give you an example how to carry your selves under the like circumstances . 5. it was the love of christ which made him lay down his life for you , ioh. 15. 13 , 14. greater love hath no man than this , that a man lay down his life for his friend : ye are my friends . that such a person as christ , so excellent , so innocent , should undergo death , and such a death as that of the cross , so disgraceful , so painful ; that he should submit to such ignominy , and endure such agony , such tearings in his flesh , such pressures in his spirit , and that with such resolution and willingness , with such submission and patience , and that for such as you , although now his friends , yet whilst in a state of nature strangers and enemies ; here was love stronger than death ! oh the height ! oh the depth of this love ! there are such dimensions in this love of christ , as the longest line of your most extended thoughts and imaginations can never be able to reach and measure . 6. it was the love of christ which raised him again from the dead for you , rom. 4. 25. who was delivered for our offences , and raised again for our justification . 7. it was the love of christ which carryed him up from earth to heaven , where he was before for you , ioh. 16. 7. nevertheless i tell you the truth , it is expedient for you that i go away ; for if i go not away the comforter will not come unto you ; but if i depart i will send him unto you . 2. the strength and activity of christs love to you doth shew it self in what he is doing for you . 1. he is interceding for you at the right hand of god ; rom. 8. 34. who is he that condemneth ? it is christ that died , yea rather that is risen again , who is even at the right hand of god , who also maketh intercession for us . it is through love that christ doth plead for you in heaven , that your persons may be accepted , your sins pardoned , your prayers answered , and that the holy ghost may be sent down to you to teach sanctifie and comfort you . 2. he is preparing a place for you , ioh. 14. 2. in my fathers house there are many mansions , if it were not so i would have told you , i go to prepare a place for you . it is through love that christ as your forerunner is for you entred into the glorious palace that is above , to take possession of it for you , and to prepare places there for your reception . 3. the strength and activity of christ's love to you doth shew it self in what he will do for you . 1. he will keep you in his hand that none shall pluck you thence , ioh. 10. 28. they shall never perish , neither shall any man pluck them out of my hand . because you are received into the arms of his love , therefore you shall be kept by the hand of his power , and therefore you shall never either finally or totally fall away . 2. christ will make all things work together for your good , rom. 8. 28. and we know that all things work together for good to them that love god. christ hath an endeared love to all you that love god , your love being the fruit of his ; and when men and devils conspire together to do you mischief , christs love will turn it unto your spiritual advantage . 3. christ will stand by you in trouble and at death , iohn 14. 18. i will not leave you comfortless , i will come unto you . when affliction doth arise , especially if it be for his sake & you are bereaved of all outward comforts , christ will not leave you comfortless , when friends fail , and flesh fails , and heart fail , yea and life fails , christ will not fail , but will stand by and strengthen you , and be a light to you in your darkest hours , a stay to your spirits when they are ready to sink within you . 4. after death christ will take care of your souls , he will not suf●er them to wander they know not whither , he will not suffer the devil to seize on them as his prey , but he will send his angels to conduct and convey them into the heavenly paradise , that where he is there they may be also , luk. 16. 22. and it came to passe that the beggar died and was carryed by the angels into abrahams bosom , 2 cor. 5. 8. we are confident , i say , and willing rather to be absent from the body and present with the lord. 5. christ will raise up your bodies at the last day , if your bodies should be consumed by fire , or drowned in the water , or rot in the earth , whatever becometh of them , the lord jesus at his second glorious appearance will find them and raise them , and transform them into the likeness of his most glorious body , iohn 6. 40. and this is the fathers will which hath sent me , that every one which seeth the son and believeth on him may have everlasting life ; and i will raise him up at the last day , phillip . 3. 20. 21. for our conversation is in heaven , from whence we look for the saviour , the lord iesus christ ; who shall change our vile body , that it may be fashioned like unto his glorious body . 6. christ will send forth his angels to gather you into the society of the elect that have lived in all ages and all parts of the world , and to convey you into his presence , to meet him in the air when he cometh to judge the world , math. 24. 31. and he shall send his angels with a great sound of a trumpet , and they shall gather together his elect from the four winds , from one end of heaven unto the other , 1 thess. 4. 16. 17. for the lord himself shall descend from heaven with a shout , with the voice of the archangel , and with the trump of god , and the dead in christ shall rise first ; then we which are alive and remain shall be caught up together with them in the clouds , to meet the lord in the air. 7. christ will own you , and crown you , and admit you into the kingdom of heaven , which he hath prepared for you . math. 25. 34. then shall the king say unto them on his right hand , come ye blessed of my father , inherit the kingdome prepared for you from the foundation of the world. here is strong and active love indeed ! and shall not the consideration of this love of christ raise and highten your love unto him ? shall it not provoke and excite you unto activity of love , unto the lively and most vigorous exercise thereof ? hath christ united himself to your nature ? and shall not your hearts be united to his person ? hath he fulfilled all righteousness for you ? and will not you fulfill his command of love ? hath he endured such temptations contradictions and sufferings upon your account and given himself to dye for you ? and will not you give your hearts unto him ? hath he risen from the dead , and ascended into heaven for you ? and will not your affections arise from the earth and ascend into heaven , where jesus christ is ? doth he plead in heaven with the father for you ? and will not you hearken to his pleadings , by his word and spirit with you for your love ? is he preparing a glorious mansion for you in his fathers house ? and will not you prepare a place for him and entertain him in the inner room of your chiefest affections ? doth and will he keep you in his hand ? and will not you embrace him in your bosoms ? will he make all things work together for your good ? and will not your affections work towards him ? will he stand by you in trouble and at death ? and will not this put life into your love ? will he send his angels to convey your souls into his presence , when separated from our bodies ? and shall not your hearts get to him and lodge with him before ? will he raise up your bodies at the last day ? and will not the hopes of this raise up your affections ? shall you be caught up in the clouds to meet the lord in the air , & will christ there own and crown you ? and will not the believing fore-thoughts of this ravish your hearts with love to christ , and transport you with unspeakable joy ? the strength of christ's love to you methinks should engage your love for him , not only in the the truth of it , but also in the strength of it . 4. consider that christ loveth you with the surest love . some friends may love you a while with some kind of strength and ardency , but such differences may arise between you , as shall soon weaken and cool their love , and of friends they shall prove strangers , yea become enemies unto you : or if their love doth abide , it is not sure , because they may not abide ; if their love dye not whilst they live , they may soon dye , and then their love is at an end : but the love of the lord jesus christ unto you is the most sure love : if he begin to love you he will continue to love you ; if he love you once he will love you to the end or rather without end ; the love of christ is not subject to mutations and changes like unto ours ; if you 〈◊〉 in your love , he will not fail in his love , and though you offend him , he is not irreconcileable ; he may indeed upon unkindness on your side withdraw the manifestations of his love for a while , but he will never wholly remove his love from you , the love of christ admits of no changing , knows no ending . christians , what motives can you find in any person , or any thing in the world which you have seen , comparable to those which you have in this lord jesus christ , though you have never seen him ; he is a person most amiable in himself , his greatness , his holiness , his wisdome , his faithfulness , his fulness , his kindness do make him shine with an admirable lustre ; his relation to the father , and the love which the father doth bear to him , his relation unto you , being your shepherd , your captain , your teacher , your advocate , your soveraign , your benefactor , your brother , your husband , your redeemer , all these do commend him to your love , but when matchlesse beauty and lovliness do meet in a person that doth bear matchless love to you , when this most amiable lord jesus doth love you with such a free love , such a cordial love , such a strong and active love , such a sure and constant love ; when his love is incomparable , surpassing all other love , and incomprehensible surpassing all knowledge . o with what activity ardour and constancy , should you love so suitable an object ! sect . xiii . the third sort of motives to excite your love unto christ , may be drawn from the consideration of christs benefits . if you are true christians you have 1. spiritual light from christ. 2. spiritual life from him . 3. the pardon of sin from him . 4. the robes of righteousness from him . 5. the peace of conscience from him . 6. the joyes of the holy ghost from him . 7. the riches of grace from him . 8. the dignity of children from him . 9. the spirit of prayer from him . 10. title to the kingdom of heaven , with the first fruits and fore-tastes of it from him here , and shall be put into the possession of it by him hereafter . 1. you have spiritual light from christ ; christ is the sun from whom all the beams of this light do come : time was when you were not only in the dark , but darkness ; but jesus christ did enlighten you , eph. 5. 8. for ye were sometimes darkness , but now are yee light in the lord ; walk as children of the light : it is christ that hath turned you from darkness to light , that hath translated you out of darkness into his marvellous light , he hath caused a marvellous light to shine into your minds , whereby he hath discovered to you the wonderful things of the law , that thereby you might discern the odious nature of sin ; and whereby he hath discovered to you the wonderful mysteries of the gospel , that thereby you might discern the excellency of gospel-priviledges , and the exceeding riches of gods grace and kindness through jesus christ. christ hath opened your eyes to see the chiefest evil , that you might be delivered from it , and the chiefest , good and happiness that you might attain unto it . and doth not this light which you have from christ call for your love ? if the man that was born blind , and was cured of his natural darkness by christ , did love christ for this favour , so as boldly to plead for him before the pharisees , though he were for it cast out of the synagogues , as you may read in iohn 9. how much more reason have you to love christ , who hath cured you of your spiritual darkness ; which had it continued , you would have gone blindfold to hell , where there it blackness of darkness for ever ? 2. you have spiritual life from christ ; you were spiritually dead , and christ hath quickned you , eph. 2. 1. you hath he quickned who were dead in sins and trespasses . we read that christ raised lazarus from the dead after he had been buried four dayes , iohn 11. lazarus did love christ before , but no doubt this resurrection of him so wonderfully did endear his love to christ exceedingly ; and shall not christs raising you up from your spiritual death , raise your hearts unto a great height of love to christ ! you will greatly love one that is instrumental to save your natural life , when in great hazard and danger , especially if he should do it by venturing his own ; and will you not greatly love christ who hath given you spiritual life , which is far more excellent than the life of nature ; and when he dyed that you might live , and when if you had not received this spiritual life from him , you could not have escaped eternal death ? 3. you have the pardon of sin from christ ; this christ hath purchased for you , and the purchase hath cost him dear , even his blood which was of more worth than the treasures , were there so many , of ten thousand worlds ; this christ hath sued out for you by his intercession at the right hand of god. whilst you were under the guilt of sin you were bound over by the justice of god to suffer the vengeance of eternal fire ; but being pardoned your obligation to future punishment is taken off , and you are no more lyable to wrath to come , and the vengeance of hell , than if you had never si●n'd . and will you not love the lord jesus christ , who hath procured for you so great a priviledge ? we read of one that had much forgiven her , and she loved much , luk. 7. 47. and have not you had much forgiven ? have not your sins been very numerous , and very heinous ? and hath christ obtained the pardon of them all ? and will not you love christ much ? 4. you have the robes of righteousness from christ : you are born naked of original righteousness , and you could not work out any actual righteousness for your selves that might cover your nakedness , whatever you wrought your selves it was rags that could not cover you , and it was filthy rags which did pollute and defile you . christ hath given you the robes of his perfect righteousness to cover and adorn you withall , and therein you are accepted as perfectly righteous in the sight of god. o how should we love the lord jesus for this garment ; if your bodies were naked and one should give you clothes to cover you , especially if they were rich clothes , you would love such a person ; and will you not love the lord jesus christ who hath given you a garment to cover your souls , and that a very rich one , even the robes of his most pure and unspotted righteousness which by faith is put upon you ? 5. you have peace of conscience from christ. this is that peace which the scripture telleth us passeth all understanding , phil. 4. 7. it passeth all understanding to know the worth of it ; such as have this peace would not leave it upon any account , they would part with estate or liberty , or life rather than part with their peace ; and those which have it no● , but now do slight and neglect it , yet if they be awakened by the sides of the grave , and when they are come to the confines of eternity , then they would value this peace , and would give all the world ( were it at their dispose ) for it . th●● jewel of peace you have from jesus christ , he hath purchased it for you , the chastisement of your peace was upon him , and he hath promised and bequeathed it in his last will and testament unto you , iohn 14. 27. my peace i leave with you , my peace i give unto you . in his reconciling you unto god he hath laid a foundation for this peace in all you that are true believers ; and if he have moreover spoken peace to you in giving you well grounded evidences of your reconciliation ; if after raising a storm , he hath sent a calm into your spirits , and given a sweet f●renity unto you in the testimony of his spirit to and with your spirits that your peace is made with god , o how should this draw sorth your love to christ ? 6. you ha●e the joyes of the holy ghost from christ. we read of the thessalonians , that they received the word in much affliction , with ioy of the h●ly ghost , 1 thess. 1. 6. such are ●hose joys spoken of in the text , which are unspeakable and full of glory . these are not carnal joys but spir●tual , which are of a higher nature and sweeter relish , that have a higher object , and are the beginnings of eternal joys ; if you have these joys in any measure , you have them from chri●● ; he sends the holy ghost from heaven to be your comforter , to fill your hearts with spiritual joys , and shall not your hearts then be fil●ed with love to the lord jesus who is the author of them ? 7. you have the riche● of grace from christ : if any of you were poor and ready to starve with hunger and cold , and a rich man should give or send to you a chest full of gold and s●lver or a c●binet full of jewels worth many thousand pounds ; would you not love such a b●nefactor ? the lord jesus hath given you the riches of grace , the least measure of which is really of more worth than the vastest treasures of gold silver and precious stones , that ever was gathered together ●nd heaped up by the most wealthy man that ever lived upon the face of the earth ; and will you not love jesus christ who hath given you these ine●timable riches ? 8. you have the dignity of children from christ ; 1 iohn 3. 1. behold 〈◊〉 manner of love the father hath bestow●● upon us , that we should be called the sons of god! this priviledge of adoption is bestowed upon you , not only by the father , but also by the son ; iohn 1. 12. but as many as received him , to them gave he power to be come the sons of god , even to them that believe on his name . we read of some raised from the dust , and lifted up from the dunghill to sit with princes , psal. 113. 7 , 8. it is a far higher advancement to be lifted up from the d●ng●ill of sin , and of slaves to lu●ts , and children of the devil , to be made the so●s and daughters of the lord almighty . this honour have all the saints , and it is jesus christ who hath conferred this honour upon you ; and will not this endear your love to chri●t ? 8. you have the spirit of prayer from christ ; being sons , the spirit of the son is sent down into your hearts whereby you are enabled to say abba father , gal. 4. 6. through christ you have access unto god by the spirit , eph. 2. 18. it is the spirit of christ which helpeth your infirmities in prayer ; that formeth your petitions , that enableth you to pray with faith and life , and fervour . through christ you have free admittance to the throne of grace , through christ you have assi●●ance by his spirit to pray in prayer ; through christ you have audience , and gracious returns ; o how are you beholden unto christ ? and how should you love him ? 10. you have a title to the kingdome of heaven from christ. through christ you are children , and through christ you are heirs . it is christ that gives the first fruits of the heavenly canaan , the earnest of the future treasure and inheritance which he hath promised , and the foretastes sometimes of those soul ravishing pleasures , which the saints shall have in fulness , and to eternity , when they are received up into glory . and it is christ that hereafter will give possession unto you , of the kingdome of heaven . at the day of his glorious appearance , after he hath owned you before the whole world of angels and men , and honoured you to be his assessors in his judging and condemning the wicked ; he will receive you with acclamations of joy and triumph , into the glorious pallace of the new ierusal●m , where you shall have the beatifical vision and fruition of the glorious iehovah , and be made partakers of such glorious felicity as hath not now entred into your hearts to conceive . and will not the consideration of all this set your hearts on fire with love to christ ? christi●●s , is there any person like to christ's person ? is there any love like to chri●●'s love ? are there any benefits like to christs benefit● ? no no he is imcomparable in all ; methinks then you should by this t●me ●eel your love to christ like fire to burn within with 〈◊〉 flame ? or methinks your love to christ should be like water , i mean the waters of the sanctuary spoken of eze● 4. 7. 3 4 , 5. which at en●●ance were but to ●he ankles , a little further were up to the loyns , a little further a deep river over the head , where a man might swim ; methinks you should perceive an encreasing of your love under these various motives , if your love were more shallow at first , methinks by this time it should have got some depth ; when such winds do blow , the waters should flow and overflow , methinks your love to christ should be raised unto a high tide , and run with a strong stream . thus for the motives drawn from the consideration of christs benefits , all which are so many orators for your love . sect . xiv . the fourth and last sort of motives to 〈◊〉 your love to christ may be drawn from the consideration of that love which christians have or shou'd have unto him ; and here consider , 1. the duty . 2. the priviledge . 3. the honour . 4. the wisdom . 5. the excellency . 6. the necessity . 7. the usefulness . 8. the delightfulness . 9. the attainableness of this love to jesus christ. 1. consider it is your duty to love christ ; if it be your duty to have a natural affection unto parents & children , it is much more your duty to have spiritual affections unto christ ; if it be your duty to have conjugal affection unto your earthly husband and wife ; it is a greater duty to have conjugal love unto this your heavenly husband . if it be your duty to love brethren , sisters and kindred , that love you , it is a greater duty to love jesus chri●t , who loves you above all relations ; if it be your duty to love your enemies , it is much more your duty to love christ who is your best friend . it is the will of your heavenly father that you should love christ ; the devil would have you ●ate him , but god would have you love him , and whether it be most reason that you should obey the will of god or the will of the devil , judge ye . it is the will of christ that you should love him ; the will of the flesh is against this love , but whose will ought you to comply withall ? you are not debters to the flesh that you should obey it's command , neither are you debters to any creatures to give them your choicest affections , but you are debtors unto christ to give him your chief love : christ hath most right to your love , and will you not give to christ his due ? if you are bound to give men their due , are you not much more bound to give unto christ his due ? christs due is your best , and have you any thing better than your hearts to present him withall ? will christ accept of any thing at your hands , should you withhold from him your hearts ? had you thousands of rams , and ten thousand rivers of oyle to offer to him , had you all the treasures of the earth at your dispose , and should lay it down all at his feet , it would be all slighted and disregarded by him , if you give away yours hearts from him . 2. consider it is your priviledge that you may love christ , that christ will give you leave to do it , and kindly accept of your love. should beggars fall in love with princes in order to the marriage union , both their persons and love would be rejected with scorn , anger and disdain : there is a far greater distance between you and jesus christ , than there is between the highest prince and the meanest beggar ; and yet the lord jesus christ doth give you leave to love him with a spiritually conjugal love , in orde● to the nearest spiritual union and conjunction ; and notwithstanding his greatness and your meaness , he is not ashamed to give entertainment unto your love ; although you are so mean as creatures , & have been so vile as sinners , yet he doht not scorn and disdain you , but both persons and love may find ready acceptance with him . it is your duty to love christ because he commands you , and it is your priviledge that you may love christ because he allows you to do it . 3. consider it is your honour to love christ. the real honour of any is not the noble blood which runs in their veins the high lineage from whence they are descened , the great titles with which they are invested , or the most eminent earthly dignities unto which they are advanced : the heathen could say , et genus et proavos , et quae non fecimus ipsi vix ea nostra voco ; our stock and noble ancestors , and what we have not done or deserved our selves , we can hardly call our own . and virtus sola & unica nobilitas : vertue is the only true nobility . and the scripture telleth us , that the vilest men are exalted , psal. 12. 8. and that the most high ruleth in the kingdom of men , aud giveth it to whomsoever he will , and sette●h up over it the basest of men , dan. 4. 17. princes and nobles by their vices and wickednesses may render themselves more vile then the earth under their feet , more base than the mire in the streets . the word of god accounteth only them to be truly honourable , that are truly gracious ; and this grace of love to jesus christ doth put a great honour and lustre upon all those that have it . there is no greater and higher object for your love than the lord jesus christ , a person of so great eminency and excellency : the love of chri●t doth enoble the heart , and none in the world have such truely great and generous souls , as those who have the graeatest love to him . according to the spirit , so is the man , ●ither , b●se or honourable ; and according to the chief love , so is the spirit ; if your heart do chiefly love any inferiour things , as all sublunary things are , hereby you are debased and dishonoured ; if your heart chiefly love christ who is a superior good and superlatively amiable , hereby you are dignified and become truly honourable . we read of hope ( that is the grace of hope ) that it maketh not ashamed , rom. 5. 5. and the same may be said of this grace of love to jesus christ , it maketh not ashamed . the most in the world do love those things which one time or other will make them a shamed ; the covetous will be ashamed of their love of riches , and the voluptuous will be ashamed of their love of pleasures , and the ambitious will be a shamed of their love of honours ; disappointment of happiness and true contentment will make all ashamed of their inordinate creature-love , especially when they come to reap the bitter fruit of their sin in their everlasting punishment . rom. 16. 21. what ●ruit had you then in those things whereof you are now ashamed , for the end of those things is death . but the love of christ maketh not ashamed , it is no matter of dishonor and therefore neither is nor will be matter of shame for any to love jesus christ with the greatest strength and ardency : if the wicked do despise and scorn gods people , upon the account of this love , their scorns are their reall glory , as on the contrary their esteem of any upon the account of sin , is a reall shame and dishonour . 4. consider , it is your wisdom to love christ. deut. 4. 6. keep therefore and do them , for this is your wisdom and vnderstanding in the sight of the nations , which shall hear these statutes , and say surely this great nation is a wise and vnderstanding people . none have such wisdom and understanding as those who have and keep this statute and com●●ndment to love the lord jesus christ , psal. 111. 10. the fear of the lord is the beginning of wisdom , a good vnderstanding have all they that do his commandments t●e fear of the lord and the love of christ are always in conjunction , or rather the former doth include the latter ; this is the beginning and cheif part of wisdom , and those have the greatest understandings , who have the strongest affections to the lord jesus christ. the love of christ is the most reasonable and therefore the most wise love . that love is most reasonable , which is chiefly carryed forth towards that object which is most suitable and really most amiable ; none so suitable and amiable an object as the lord jesus christ , as appears in what hath been already said concerning christs person , christs love , and christs benefits . such as love other persons or things with a cheif love , they are mistaken in the objects of their love , they apprehend more excellency and desirableness in them , than really is in them , and so their love is a foolish love and unreasonable , there being nothing really worthy of it , nothing really amiable in the cheif place beneath and besides christ. such as make choice of christ for the object of their chief love , they make the wisest choice , there are really those excellencies in him which they apprehend , and beyond what they can possibly apprehend and conceive . they are fools that are slow of heart to love christ , and they are most wise that are most forward unto this love . it is your wisdom to love christ cheifly , and to love christ ardently , such wisdom as will make your faces shine in the eyes of good men , and which will put a lustre upon your spirits in the eyes of god ? true wisdom doth not consist in the invention of curious and quaint notions , in the framing sound and rational deductions , in uttering the sense of the mind in neat and florid expressions ; but the cheif wisdom doth lie in the right placing of the affections , and none have attained so high a pitch of true spiritual wisdom , as those that have attained the highest pitch of love to jesus christ. it is matter of great wonder , when there is the greatest reason and the strongest arguments for the love of christ , that men of the greatest parts and learning , who have heard of christ , do not readily fall in love with him , and attain higher degrees of this love , than others of a more inferior capacity : but the scripture must be fulfilled , math. 11. 25. i thank thee o father , lord of heaven and earth , because thou hast hid these things from the wise and prudent , and revealed them unto babes . such of you as are but babes in worldly wisdom and humane learning , as have but mean natural parts , and no improvement by education , yet if you love the lord jesus christ above all persons and things in the world , you are far more wise than the greatest schollars that are without this love . 5. consider the excellency of this love unto jesus christ ; as the knowledge of christ is the most excellent knowledge , phillipians 3. 8. yea doubtless i count all things but loss , for the excellency of the knowledge of christ iesus my lord : so the love of christ is the most excellent love . it is a love of the most excellent object , the lord jesus who is so excellent ; it is a love of the most excellent original , it cometh down from heaven , it is wrought by the spirit of god ; it is a love that renders them most excellent that have it . the wicked that are without this love , are like dross ; the righteous that have it are like gold ; the wicked that hate christ , are like dirt ; the righteous that love him are like jewels ; other loves do darken and defile , the love of christ doth brighten the spirit and renders men truly illustrious , and the excellent of the earth . 6. consider the necessity of this love unto jesus christ. 1. the love of christ is universally necessary : some of you have need to do this thing , and others of you have need to do that ; but all of you have the greatest need to love christ : some of you have need of this friend , and to love him , that you may keep him , and others of you have need of another friend , one friend ; cannot serve the necessities of all ; but all of you have need of christ for your friend : he is the only friend that can serve all your necessities , and you have need to love him above all friends ; it is necessary that you who are poor should love christ , who have but few or no friends ; and it is necessary that you who are rich should love christ who have many friends ; christ being a friend instead of all to them that have none , and better than all to them that have the most . 2. the love of christ is absolutely and indispensably necessary : it is not necessary that you should climb up into a high seat of dignity and honour ; but it is absolutely necessary that your affections should climb up and ascend to jesus christ who is above ; it is not necessary that you should abound in wealth , that you should have full bags , and full coffers , and much riches in your houses , but it is absolutely necessary that you should have the riches of this grace of love to jesus christ in your hearts . food is not so necessary to satisfie your hunger , clothes are not so necessary to cover you● nakedness , houses are not so necessary to shelte● you from the injury of the weather ; the most needful thing is not so necessary to you● bodies , as this love to jesus christ is necessary to your souls . you may be poor and in the lowest condition here on earth , and yet be truly happy whilst you live , and eternally happy in the other world , if you have this love , to jesus christ ; but without this love whatever your riches , and honours , and friends , your earthly delights and enjoyments be though never so desirable , never so plentiful , yet you are miserable , and shall be , miserable . you may love other persons and things in the world subordinately , but you must love jesus christ cheifly , otherwise you are under the curse both of the law and gospel , and you cannot escape the vengeance of hell. 7. consider the usefulness of this love unto jesus christ. 1. the love of christ is useful in prosperity to ballast the heart , that it be not overset with the full gales of a flourishing condition : it is of use to moderate the affections to lawful things ; and it is of use to keep the heart from unlawful and sinful loves ; if christ have not your hearts , some base and foolish lusts will have them , which will wound your consciences with guilt , and peirce your hearts thorow with many sorrows . 2. the love of christ is useful in adversity , to bear up the heart from sinking and being overwhelmed with the winds and waves of trouble and affliction ; it is of use to establish the heart from being extraordinarily moved in the most stormy times : not only faith but love too is of a fixing nature to keep from amazing fears of evil tidings , and the greatest perils ; and of a strengthning nature to stay and support the spirit and keep off pressing griefs and despondencies in the darkest and most doleful days . 3. the love of christ is useful to quicken and excite unto duty , this makes the yoke of christ easie , and will enable you to draw cheerfully therein ; this makes the burden of du●y ( so accounted by the most , ) to be no burden in esteem ; if you have much love unto christ you will account duty to be your priviledge , and the service of christ to be freedome , and none of his commands will be grievous , but all of them joyous unto you ; if you have much love unto chri●t , your hearts will be ensiamed hereby with zeal for your masters glory , and you will never think you can do too much for him . 4. the love of christ is useful to arm you against temptations . if faith be a shield , love to chri●t is a brea●-pla●e against the sharpest darts which the devil can throw at you ; ●ove to christ doth garrison your hearts against this enemy , and is a strong defence against any overtures which the devil may make in his temptations to draw you to sin : how can i do this evil and offend my dear lord , will be the answer of love to repel temptations to sin , whatever alluring proffers they be accompanied withal . temptations will have no force to prevail over you , if this love of christ be strong within you . 5. the love of christ is useful to fit you for the cross and the greatest sufferings which you may be called unto for the sake of christ. if you have great love to christ , you will be ready to suffer for christ with patience and with 〈…〉 ; the heaviest cross will seem light , disgrace and shame will be accounted honour , losses will be esteemed gains , pains , pleasures , or at least priviledges : prisons will seem pallaces , and death will be accounted life . o how have some run to the stake and embraced the flames of fire kindled to burn them , when they have felt the fire of love to christ burning strongly within them ! thus this love is usefull in life . 6. the love of christ is useful at death . this love in its strength will put a beauty upon the aspect of death , which seems so grim and terrible unto the most . if you have much love to christ , you will look upon death as christs messenger sent for you to bring you out of the dark prison of of the world and the body , and to convey you into the mansions of glory , where your dear lord is , and you will not be unwilling to leave the world that you may live with christ. 8. consider the sweetness of this love unto christ. if there be sweetness in the love of the members , there is much more sweetness in the love of the head ; if there be delight and comfort in the love of christs disciples for their masters sake , there is much more delight and comfort in the love of christ himself the master for his own sake ; the apostle telleth us of comfort in love , phillip . 2. 1. that is in the love one of another , but the consolations in the love of christ are far exceeding ; there are no such sweet motions of heart , as those of the strong and fervent outgoings of it in its love to christ , especially when christ doth draw near and manifest his love unto the soul. christ , doth rejoice in his love unto his disciples , and they may rejoice in their love to him , and this joy in the love of christ is a full joy : iohn 15. 11. these things have i spoken unto you that my joy may remain in you , and that your joy may be full : in the former verse christ speaketh of his love to them , and here of his joy in them they were the objects of his joy as they were the objects of his love , and according to the measure and strength of their love to christ , so is the fulness of their joy in christ. cant. 4. 9. thou hast ravished my heart , my sister my spouse , thou hast ravished my heart with one of thine eyes , with one chain of thy neck : they are the words of christ the beloved , unto his spouse the church , expressing the ravishing delight which he found in her looks of faith , or glances of love , and the chain of graces which she was adorned withall . how then may your hearts be ravished with unspeakable delight in looking upon christs most amiable face , and in the fervent actings of your love unto him ? when a glance of his eye , a smile , a beam from his countenance doth enkindle a fire in the breast , and this fire of love to christ doth burn and flame ; o how sweet is this flame , beyond what tongue is able to express . 9 and lastly , consider the attainableness of this love to chr●●t . b●u●ts are not capable of this love to chri●t , but you are capable : as your minds are capable of knowing him , so your hearts are capable of loving him . others have attained this love who were as much without it , and as much averse unto it , as any of you may be . here you are capable , hereafter if you live and dye without it , you will be utterly uncapab●e . you have now the means of grace , and as of other graces , so of this grace of love to christ , in the diligent use of the means you may attain there unto . thus i have done with the motives to excite you unto the love of christ. sect . xv. the second thing propounded in the prosecution of the use of exhortation was to give directions , and the directions will be of two sorts . 1. how to attain this love to christ. 2. wherein to show this love to christ. first , how to attain this love to christ , and here i shall , 1. direct you how you may attain this love to christ in the truth of it , where you are wholly without it . 2. direct you how to attain much of this love to christ , where you have it but in a low degree and weak measure . the first directions then shall be , how you that are graceless , and christless , and wholly witho●t this love to christ , may at-this love to christ. 1. if you would attain this love unto jesus christ whom you have never seen , you must get a thorow pe●swasion that there is such a person a● jesus christ , and that he is such a person indeed , as the scriptures have revealed him to be . the reason why heathens and infidels are without love to christ is because they have never heard of him , and the reason why many nominal christians that have heard of christ are without love to him , is because they are not really perswaded that there is or ever was such a person as jesus christ in the world. if you would attain this love you must give firm assent to this truth ( which is the greatest of all , and the very pillar & foundation of the whole christian religion ) that christ really is , and that the history of him is no cunningly devised fable . if you have reason to beleive that there was such a a person as alexander the great , that there was such person as iulius caesar , both which lived before christs time ; you have more reason to believe that there was and is such a person as jesus christ : you have only prophane history for the former , but you have sacred history for the latter ; you have only the writings of men to testifie the one , but you have the word of god in the holy scripture to testifie the other . you have as much reason to beleive the history of the gospel as to beleive any other history , and you have more reason to believe the history of the gospel than to believe any other history . i shall suggest one reason amongst many that might be mentioned . the history of the gospel was written by unlearned fishermen , and it was beleived by as lea●ned men as any in the world , in and near the time of their writing , which belief some of them sealed with their blood , which they would never have done had they found any reason to suspect the truth of this history , which ( had there been any reason of suspition ) they might easily have found out in those times when such a grand fable as this ( had it been a fable ) could not possibly have gained credit ▪ amongst wise and inquisitive men ; especially when it would have been their greatest worldly interest , the preservation of their estates and lives , to have disbelieved and disowned it . if , beside the apostles , all the learned fathers ( whose works are extant amongst us , who lived near the apostles times , and some of whom ▪ suffered martyrdom for christ's sake ) did see reason to believe that there was such a person as christ , surely you have reason to believe , and no solid reason to discredit the report of him in the history of the gospel . and when you have attained a firm assent unto this , get a full perswasion that jesus christ is such a person as the scriptures do record and testifie him to be . be perswaded of his amiableness , his greatness , his holiness , his wisdom , his faithfulness , his fulness , his kindness , the relation he stands in to the father , his onely begotten and dearly beloved son ; the relation he standeth in to his people , especially in his offices of prophet , priest , and king , as i have set him forth in the motives to stirre up love ; acquaint your selves with the history of his birth so wonderf●ll , of his life so holy , of his works so powerfull , of his doctrine so heavenly , of his sufferings so great , of his death so painfull and yet so voluntary , of his resurrection , ascension , session and intercession at the right hand of god , so needfull for us , as you have this history upon record in the new testament : the assent to this in your minds , will be a preparative for the attaining of true love to jesus christ in your hearts . 2. if you would attain true love unto jesus christ , you must get conviction of sin , and a sense of your need of christ. the prevailing love and liking of sin is inconsistent with true love unto jesus christ ; such as love christ do hate sin , and such as love sin have an enmity against christ : whilest your hearts goe after your covetousness , or your voluptuousness , or are set upon any other wickednesse , your hearts cannot be set upon christ ; before you can love christ , your hearts must be taken off from sin . get therefore a conviction of sin as the greatest evil in the world . be perswaded what an evil thing and a bitter it is , to transgress gods law , and thereby to affront the highest majesty , the great king of glory . look into the word and law of god , and see what is there required , what is there forbidden , and then look back upon your lives , or look into the register of your consciences , that you may find out what your sins of omission and commission have been . take a view of your transgressions of the law , and of your disobedience also unto the gospel ; and as you are guilty before god , so labour for a clear sight and deep sense of your guilt , how you are under the curse for your disobedience , how you are liable to ruine and eternal destruction for your sins . look upon sin as the most mischievous thing in the world ; if there be any evil in any temporal calamities which ever did befall any of the children of men , yea if there be any evil in future miseries , in the extremity and eternity of hells plagues and punishments , be perswaded that there is far more evil in sin which is the cause of all . think how miserable you are whilest under the guilt and reigning power of sin , that the worm is not so vile , that the toad is not so full of deadly poyson , that the filth of the earth is not comparable unto the filth of your sins . think how base and disingenuous you have been , how monstrously ingrateful to your maker and benefactor , what traytors and rebels you have been to your supream king and soveraign . think what peril and danger continually you are in of death and hell , how weak the thred of life is which ties soul and body together , which may be suddenly cut when you are least aware , when you are most secure ; and then if you be found in a christless state , your souls will be conveyed immediately unto a place of remediless and eternal misery . be perswaded that you are undone irrecoverably , unless the lord iesus christ do help you , that you are lost for ever unless the lord jesus christ do save you , that you cannot escape the dreadful vengeance of god , but must be tormented most horri●ly and everlastingly , amongst the devils and the damned in hell , unless the lord jesus christ do deliver you from the wrath which is to come . the sight and sense of sin , your miserable condition thereby , and of your indispensable need of christ , will make way for your love of him . if any of you were in debt many thousand pounds unto a severe creditor , and had not one penny to discharge it , and you were threatned by him to be thrown into prison , where you must lie and ●ot and starve and die , without hopes of relief or release , except you could make payment of the debt : and if you should hear of such a rich man that were willing and did proffer to be your surety , and to pay all for you ; surely you would have an ●ndeared love to such a friend and benefactor : your sins are debts beyond the vastest summe of money that ever was ow'd or pay'd , and you are not able to pay one farthing , to give the least satisfaction unto god , unto whom you are indebted ; and god is severe , and strictly just , and without full satisfaction to his justice , he will throw you into a worse prison than the most nasty dolesom prison on earth , i mean into the prison of hell , where you must lie without the least relief , or any hopes of release : the lord jesus christ proffers to be your surety , to pay off all for you , and to give you a full discharge ; were you sensible what a debt sin is , and what a prison hell is , surely it would work your hearts unto an endeared love of such a friend and surety , who alone can keep you out of this dolesome dreadfull prison , into which without him you will certainly and may suddenly be thrown . if any of you were sick of a death-threatning distemper , and you had made use of many physicians , but none could do you good ; and if you should hear of one physician who could assuredly and would readily and freely cure your disease , and save your life ; surely you would thankfully make use of this physician , and his kindness would exceedingly engage your love : sin is the souls sickness , you are sick unto death , sin when it is finished will bring forth death , not only temporal but eternal ; it is the lord jesus christ onely that can cure you of this deadly sickness , that can remove your sin , and thereby deliver you from this death of deaths ; get a sense of the dangerous sickness of sin , and you will prize and use and love the lord jesus christ , who is the onely physician of value in this case . if any of you were guilty of murder , or theft , or high treason , or any other heinous breach of the law of the land , for which you were apprehended , arraigned , accused , and condemned to be hanged or burned , or to a more tormenting death than either ; and if you should hear of a prince at court that had begg'd the pardon of such crimes , for such malefactors , and had obtained , and he should send to you to signifie his willingness to do the like for you ; surely you would thankfully accept of such a proffer , and would love this prince as your life , who should thus preserve you from death : you are all guilty of high treason and rebellion against the king of heaven , in your breach of his law , and you are condemned by this law , not to be hanged for it , or beheaded , but to be burn'd for it , to be burn'd in the fire of hell , which is unquenchable ; the lord jesus christ is the prince of glory , a friend in the court of heaven , who hath procured a pardon for many such malefactors , and sendeth to you to signifie his willingness to procure your pardon , if you will make use of him ; surely , if you have a sense of your crime and danger , you will apply your selves unto christ to save you , and you will not withhold your love from such a one as should shew you such unparallel'd favour . 3. if you would attain true love unto christ , you must get an interest in christ , you must lay hold on christ by faith , that you may be united to him , and related to him ; it is faith that works love , to them that believe christ is precious , but by unbelievers he is sleighted , and cannot be beloved ; without union to christ you will have no affection to christ ; the foundation of love is layd in the relation to the beloved , and this union to and interest in christ , it is only by faith : if then you would embrace christ in the arms of your love , you must first lay hold on christ , and receive him by the hand of faith. whatever motives and attractives of love there be in jesus christ , they will be none to you without this interest and relation ; christ is a person most beautifull , most lovely a●d amiable , but he will not be so in your eyes , so long as you are without the eye of faith ; he is great and powerfull , but so much the worse for you , because without interest in him , his power is engaged against you : he is pure and holy , and whilest in your sins you are therefore the more odious in his sight ; he is wise and knoweth all things , therefore is privy to all your sins ; he is most true , and therefore will fulfill his threatnings against such as go on still in their trespasses ; he is full , but you without interest in his person have no share in his fulness ; he is kind , but it is to those that are related to him , but what is this to you that are unbelievers ? he is a shepheard to his sheep , but you are goats ; he is a captain to his souldiers , but you are enemies ; he is a teacher to his disciples , but you are the devils scholars ; he is a gracious soveragin , but it is to his subjects , you are rebells ; he is a priest to his people , having made satisfaction and doth make intercession for them ; but you trample his blood under his feet . he is a friend and benefactor to his people , but you are strangers ; he is a brother , and a husband to his people , but you stand in none of these relations ; he is a redeemer to his people but your are slaves and captives . the light which he gives is most sweet , but you are darkness ; the life which he imparts is most excellent , but you are dead in sins and trespasses ; he gives pardon of sin , but you are under guilt ; he gives peace of conscience , but your consciences are still wounded and ●eared ; he gives the joyes of the holy ghost , but you are in danger of eternal woes ; the robes of his righteousness are most rich , but you are naked ; the riches of his grace are inestimable , but you are still poor ; the dignity of being made the sons of god is most admirable , but you are children of the devil ; he gives accesse unto god in prayer , but you are still at a distance ; he gives a title to the kingdom of heaven , but if you continue in your present state , you will be shut at last out of the pallace which is above , and be thrust down into the prison of hell which is below . what then are all these motives to draw forth love to christ unto you , that have no interest in christ ? it is union and relation unto christ , and interest in him by faith , which puts life into these motives ▪ that they may indeed attract love ; o then be perswaded without further delay to endeavor after this interest in christ ; you must have it , or you are lost irrecoverably , you will be miserable eternally ; and you may attain this interest , others have attain'd it , as mean , and as vile as your selves ; and you are called unto christ , o be perswaded then to come unto christ , and joyn your selves by faith unto him , that you may have interest in christ and in all his benefits . if you ask me what this faith is that gives an interest in christ , what it is to believe ; i answer out of iohn 1. 12. that it is to receive christ. but to as many as received him to them gave he power to become the sons of god , even to them that believe in his name . be perswaded then to receive christ and accept of him upon the terms of the gospel . receive and take hold of christ by the hand of faith. and that you may do this , 1. you must let go your hold of sin , if your hugg sin in your bosom , if you harbour base lusts in your hearts , you cannot receive and give entertainment to christ there : you must thrust sin out , if you would let christ in . 2. you must let go your hold on the world ; i don't say you must let it go out of your hands , and throw away the estates which god hath given , except it be to part with some proportion in a way of mercy and charity , and except you be called to leave all rather than to forgo christ or any of his truths ; but you must let the world go out of your hearts , the world must not sit upon the throne of your hearts , that seat must be reserved for christ , cheif love and inordinate love to the world and things in the world must be taken off . 3. you must let go hold of self ; your own righteousness and all self-confidences must be parted with , you must be humbled and emptied of your selves , if you would be prepared for the receiving of jesus christ , and receiving of that fulness which there is in him . and then , 1. receive jesus christ as your high-priest to reconcile you unto god , trusting alone in his merits and mediation , 2. receive jesus christ as your prophet to instruct and lead you in all truth by his word and spirit . 3. receive jesus christ as your soveraign lord and king to rule . you . 4. receive jesus christ as your captain to tread down your spiritual enemies under your feet . 5. receive jesus christ in all his relations of shepherd , friend , brother , and especially in the relation of an husband , and joyn your selves to him , and make over your selves to him , dedicating and devoting your selves to him , and giving up your selves to be guided , guarded , provided for , and governed by him . this is to receive christ , and this is to believe , this gives union and relation , and interest in the lord jesus , and if you do thus joyn your selves to christ by faith ; you will quickly feel love to christ to spring forth , to work and act , and that vigorously ; and to bring forth such fruit in the life as shall evidently shew , that love to christ is rooted in the heart . 4. if you would attain truth of love to jesus christ , be diligent in the use of all those means which god hath appointed for the working of it , i shall instance only in two means . 1. be diligent in hearing the word preached ; as faith cometh by hearing , so love to christ is wrought by the same means , hear and your souls shall live , saith the prophet , isa. 55. 3. and i may say , hear that your hearts may love , that where the eye cannot , the ears may affect the heart with love to the lord jesus . whilst lydia was hearing paul preach , her heart was opened , act. 16. 14. and whilst you are hearing ministers preach of christ , your hearts may be opened to receive him , and to embrace him in the arms of your dearest love , see act. 11. 15. as i began to speak the holy ghost fell on them , as on us at the beginning ; whilst peter was preaching and the gentiles were hearing , the holy ghost was sent down from heaven and fell upon upon ; and so whilst you are hearing the word , god may give forth of his spirit to work this grace of love to jesus christ in your hearts . 2. be diligent and earnest in prayer unto god for this love , confess and bewail before him your want of this love , tell him you deserve a double anathema , because you do not love christ ▪ and withall tell him you cannot of your selves love him , that you can as easily lift a mountain to heaven , as lift up your hearts unto christ ; but desire that he would draw up your love to christ by his spirit . beg of him that he would put out the fire of lust , and all inordinate creature-love , and that be would enkindle a fire of love in you to this most lovely jesus , which no corruption in your hearts may be able extinguish . and in your prayers present your hearts to the lord jesus , offer them up freely to him , and desire that he would accept of them , that he would take hold of them , and take possession of them and erect his throne in them , and an everlasting habitation for himself . section . xvi . having given directions how you may attain the truth of love to christ where you are without it , i come now to give directions how you may attain much of this love to christ , where you have it but in a low degree and weak measure . would you attain much love to christ ? 1. be much in contemplation of christ ; consider often what motives there are of love in him , presse them upon your spirits and labour to awaken and rouze up your hearts unto the vigorous exercise of this love . spend time in secret retirement , and there think , and think again , of the superlative excellencies and perfections which are in christ's person , how wonderfull and matchless his love is , what heigths in it that cannot be reached , what depths in it that cannot be fathomed , what other dimensions which cannot be comprehended : meditate often of his benefits , how incomparable his love-tokens be : and whilst you you are musing , you may feel the fire burning ; whilst you are looking you may feel your hearts leaping ; whilst you are taking a view of him , ere you are aware , your hearts like the chariots of aminadab , may run to him : o the ravishments of love ! the transports of soul ! which some believers have found in their retired thoughts and views of christ. get often into the mount of divine contemplation , and there look upwards unto heaven , and think with your selves . yonder , yonder above the shining sun is the more glorious son of righteousness ; there at the right hand of the throne of god , is my beloved iesus the son of god seated , and though he be so high above me both in place and dignity , yet he thinketh upon me , and pleadeth for me , and many a gift hath he thence & sent by his spirit conveyed unto me , and i can ask nothing of the father in his name , but , if it be really for my good , i have it by his means . o dear iesus , how lovely art thou in thy self , the darling of heaven ! the delight of the father ! the admiration of angels ! o what brightness of glory , what shining lustre art thou arrayed with ! thou art clothed with most excellent majesty and honour ! thou art girded with infinite might and power ! the beauty of thy face is most wonderfull ! the smiles of thy countenance are most sweet and delightful ! and doth this lovely fair one , this fairest of ten thousand , this most excellent and alltogether lovely person bear a particular love to me ? to such a vile worm as me ? to such a dead dog as me ? to such an undeserving , ill-deserving , hell-deserving sinner as me ? o what marvellous kindness is this ! what infi●i●e riches of free grace ! doth he know me by name ? hath he given himself for me ? and given himself to me ? and shall not i give him my heart ? am i written in his book● redeemed with his blood , clothed with his righteousness , beautified with his image ? hath he put the dignity of a child of god upon me , and prepared a place in the fathers house for me ? o wonderful ! o admirable ! what shall i render ? what returns shall i make ? had i a thousand tongues , should i not employ them all in speaking his praise ? had i a thousand hearts should i not present them all as too mean to thank-offering unto him . and yet am i slow , slow of heart to love this dear and sweet iesus ? awake o my soul ! awake from thy dulness and stupidity ? shake off thy sleep which glues thine eye-lids so close together , shake out the dust of the earth which hath got into thine eyes and keeps thee from the view of thy beloved . arise o my soul ! and lift up thy self , unfetter thy feet , un●log thy self , take the wing and mount up above the sky and visible heavens , even to the place where the lovely and dear iesus is . take thy leave of the world , and all things therein . bid farewel to the flattering honours , the deceitful riches , the glozing pleasures , that are here below : bid adieu to them , and leave them to those that place their chiefest happiness in them : if earth hath thy body for a while , yet let it have thy heart and chiefest affections no more ; come o my soul ascend and soar alo●t unto the heaven of heavens , the way unto the holy of holies is accessible , the vail is rent , the fore-runner is entred , and thou mayest have entrance too with thy thoughts , and desires , and loves , and hopes and ioyes ; there thou mayst see and veiw , and admire , and embrace thy dearest lord ; there thy hea●t may find a fit object for it's love , even thy dearest lord iesus , who wil not reject & despise thee , but give kind entertainment unto thy love , and withall give the fullest & sweetest returns ; there thy heart may find a room to dispose of it self , and not only a lodging like that of a wayfaring man for a night , but an habitation wherein to dwell and to take up it's eternal abode ; let thy heart be thy fore-runner , that when thy body drops off from thee thou mayst know where to betake thy se●f and find ready entertainment there where thy heart hath been long before . why dost thou hang downwards o my soul ? why dost thou bend so much to the earth and earthly things ? what is there here below that is not beneath thee , and altogether unworthy of thy love ? how empty , and vain , and thorny are these things ? don 't wast thy time , weary thy self for very vanity , don't prick and wound thy self with these things any more . what aileth thee o my soul , that thou art so backward to the love of christ ? is it because thou canst not see christ with the eyes of thy body ? thou shalt see him with those eyes hereafter , when he comes in his glory , & thy body is raised and repaired , and sitted to bear such a sight ; thou can'st not see the wind , but thou hearest it's noise , and feelest it's blasts ; and dost thou not hear christ's voice in his word ? dost thou not feel the breathings of his spirit in his ordinances . thou art invisible thy self o my soul , and art thou so drenched in flesh , that visible objects shall have more power to draw down thy heart , than this most glorious object ( though now invisible ) shall have power to draw up thy heart ? dost thou question and doubt of his love to thee ? and doth this damp and discourage thy affection ? whose image is this which is engraven upon thee ? is it not the image of christ ? what writing is that upon thy heart ? is it not gods law written by christs spirit ? whose deckings and adornings hast thou got about thee ? what beauty is this which is put upon thee ? is it not christs comeliness ? where hadst thou those bracelets , that ring , those iewels , that chain of graces ? are they not christ's love-tokens which he hath given thee ? and yet wilt thou doubt of his love ? if thou feelest corruption strong , yet dost thou not perceive some grace ? although it be weak ? hast thou not some love to christ , although it be low ? are not thy desires chiefly after him , which evidence that thy chief love is to him ? and is it so with any but such whom christ doth love ? doth not christ love first ? and yet wilt thou question his love ? banish then thy fears , silence thy doubts o my soul , rouze up thy self and climb ●p by the iacobs ladder which is let down to thee from heaven , and settle thy love upon iesus christ and those things which are above , where christ sits at the right hand of god. such retired contemplations of christ , and soliloquies and pleadings with your own souls when alone by your selves , will tend exceedingly to the promotion of your love unto christ. 2. would you have much love to christ ? be much in reading and studying the scriptures . the scriptures are a glasse in which christ may be seen , he cannot be seen face to face in this world , this is the happiness of the triumphant church in heaven , not of the militant church upon the earth ; what may here be discerned of christ , it is in the glass of the scriptures and gospel-ordinances : this is that glass spoken of , 2 cor. 3. 18. we all with open face beholding as ●n a glass the glory of the lord , are changed into the same image from glory to glory . christ is the glory of the lord , the brightness of his fathers glory ? would you have much love to him , be often looking , veiwing and beholding of him in the glass of the scriptures , by much beholding of him , you may be transformed more and more into the likeness of his holiness , and into the likeness of his love , which is glory begun . the scriptures have the image of christ engraven upon them ; the image of the father is upon the son , and the image of the son is upon the scriptures ; there you may see the picture of christ , the beauty of christ , at least some lineaments are there drawn by the hand of god , although not fully and to the life , i mean such you will see in him when you come to behold him face to face in heaven ; yet his beauty is drawn in such proportions and with such shadows as you are now capable of beholding . would you have much love unto christ whom you have never seen ? look much upon his picture and image in the scriptures . the scriptures are christs love letters . in the second and third chapters of revelations , christ doth send seven epistles to the seven asian churches ; there are many epistles and love-letters as it were in the scriptures , especially in the new testament , wherein christ doth give most kind expressions of most endeared love unto his people . read much and study christ's love letters , especially those parts of the scriptures wherein christ doth express most of his kindness and love . see how kindly christ doth express himself , ioh. 14. v. 1 , 2 , 3 , 13 , 16 , 17 , 18 , 19 , 20 , 21 , 22 , 23 , 27. chap. 1● . v. 9. 13 , 14 , 15 , 16. chap. 16. v. 7. 22 , 24 , 26 , 27. 33. chap. 17. v. 9 , 10 , 11 , 15 , 20 , 21 , 22 , 23 , 24. chap. 20. v. 17. read often and consider such places . let the word of christ dwell richly in you , and his will feed and maintain your love to christ , this is a means to have christ dwell in your hearts , not onely by faith , but also by most endeared love. 3. would you have much love to christ ? be much in prayer unto god for this love. eph. 6. 23. peace be unto the brethren and love with faith from god the father . not onely peace is from god , who is called the god of peace , and faith from god , who works it by his almighty power ; but alos love is from god , who is the god of love ; he circumciseth the heart to love himself , and to love his son. this love of christ is a grace of the spirit , which god doth freely give and powerfully work , the beginnings of it , the increase of it , all the measures and degrees of it are from him ; if you would attain high measures of love to christ , you must apply your selves unto god in prayter , and therein diligently seek to him for it . if you would have much love to christ in your hearts , you must be often at the throne of grace upon your knees ; and there humbly acknowledge , if not the want , yet the weakness of your love to christ , bewail your sins which do damp your affections , and earnestly request that he would work your hearts unto a strong love ; be importunate in prayer for this , follow god day by day with the same requests , plead with him for it , fill your mouths with arguments , and fill your arguments with faith and ●ervent desires . tell him , whatever lovelinesse and love there be in christ , whatever attractives to draw forth your love , yet of your selves you are utterly unable to put forth the least motion of true affection unto christ. tell him , that this love to christ , though it be your duty , yet it is his gift , that you ought to act it , but this you cannot do , unless he works it . tell him how easily he can enkindle this fire of love to christ in your bosoms , and blow it up into a flame . tell him , he hath bid you to ask and you shall have , and whatever you ask according to his will he heareth , and that it is his will you should love christ not onely truely but also strongly . tell him , you desire much love to christ , and that these desires do come from himself , and therefore earnestly desire the fulfilling of them . tell him , if you do not love christ much , you shall be apt to over-love the creature , which will be displeasing to him , therefore request that you may have such a love to christ as may overpower all other love , and keep your hearts from all inordinacy of affections to any thing beneath and besides the lord jesus christ. plead how much it will be for his glory , that you should have much love unto christ , that hereby you shall be enabled to honour him the more in the world . plead how much it will be for your good ; tell him , if you asked corn and wine and oyl ; if you asked wealth and honours , and creature-delights in abundance , they might be a snare to you , and for your hurt ; but a strong love to christ is needfull and usefull , and be sure will be for your good ; urge his promise of circumcising the heart to love him , and plead his faithfulness ; and if you be thus importunate in prayer for much love to christ , and will not be denyed , you shall not be denyed . 4. would you have much love to christ , get much faith. faith worketh love both to the father and to the son ; according to the measure of your faith , so will the measure of your love be : such as are without any faith , are without any love ; such as have but a ●eeble faith , have but a weak love ; and such as have the strongest faith , have the strongest love . the strongest faith giveth the clearest discovery of christs infinite excellencies and perfections ; it is not the eye of sense which doth discern christ , neither is it the eye of reason which doth discern him ; whatever discoveries we have of christ , it is by revelation , and this is discernable onely by faith. faith is the evidence of things not seen , and the unseen christ is evident by faith to be the most excellent person , and the most sutable object of love , and the more evident the object of love is , the stronger will the love be . moreover , faith is not onely the eye of the soul to discern christ , but also the hand of the soul , not onely to take hold on him , but also to receive from him of his fulness grace for grace , and by consequence more of this grace of love to him . our communion with christ is by faith ; the more intimate acquaintance and fellowship we have with those whom we love , the more endeared will be our love ; the strongest faith brings us unto the greatest intimacy , fellowship and familiarity with christ , and therefore it is a means of the strongest love. endeavour then to get a strong faith , and to live daily in the powerfull exercise thereof ; the more you live by faith , the more you will dwell in the love of christ. 5. would you have much love unto christ ? labour for much of the spirit ; labour for much of the light of the spirit ; there must be not onely the glass of the scriptures , and the eye of faith , but also the light of the spirit , that you may have a clear discerning of this lovely lord jesus ; labour for much of the operation of the spirit ; the spirit is like wind to blow up the sparks of love in your hearts into a flame . labour for the inhabitation of the spirit , and that the promise may be made good to you which christ giveth to his disciples . ioh. 14. 16 , 17. and i will pray the father , and he shall give you another comforter , that he may abide with you for ever ; even the spirit of truth , whom the world cannot receive , because it seeth him not , neither knoweth him ; but ye know him , for he dwelleth with you , and shall be in you . 6. would you have much love unto christ ? labour for clear evidences of his love unto you ; the apprehensions of christ's loveliness may excite to some love , but the full well grounded perswasions of christs love to you , will above all heighten your love to christ. doubts of christ's love do cause fears , and fears do contract the heart , and therefore are opposite to love , which is the expansion and enlargement of the heart ; perfect love casteth out fear , the more love , the less fear , and the more doubts and fears the less love . such as doubt much of christs love to them , they may love christ truely , but they cannot love christ strongly . you will love a less lovely person that loves you , more than a more lovely person that hates you ; the love of the person beloved is a most amiable qualification and strong attractive , yea one of the greatest incentives and inducements unto love . get then a perswasion of the infinite love to you of this infinitely lovely person , that you may be able to say with paul , gal. 2. 20. who loved me , and gave himself for me . look diligently into the word of god , and find out the characters there of those that are beloved by christ ; and then look narrowly into your selves , and see whether your face will not answer that face in the looking glass of the scriptures ; see whether you cannot find the lineaments of the new man within you , whether you have not experienced a gracious change ; is there not light where there was darkness ? is there not life where there was death ? is there not love where there was hatred ? is there not the law of god written , where the law of sin did command all ? is not the biass of your wills and hearts god-ward , and christ-ward , and heaven-ward ? which heretofore was onely sin-ward and earth-ward and hell-ward ? pray earnestly unto god , that he would give you a full assurance , that if you are indeed effectually called , if you are indeed united and related unto jesus christ , you may know it , and no longer doubt thereof . in a word , seek diligently after the manifestations of christ's love in all the wayes of his ordinances ; rest not in the out-side of ordinances , but seek after christ in ordinances , follow him from sabbath to sabbath , from ordinance to ordinance , and always be looking for him , and looking towards him , till he turn about and look upon you , and give you a gracious smile ; seek and wait for that manifestation of himself which he hath promised to hem that love him , ioh. 14. 21. wait for his mission of the holy ghost from heaven , 1 pet. 1. 12. to shed abroad the sense of his love into your hearts , rom. 5. 5. and if you did know assuredly and had a sense hereof given unto you by the spirit of christ , o the joyes which then you would have in him ! o the love which then you would have to him ! as your joyes would be unspeakable , so your love would be unspeakable too ; such a warmth of heart and burning of love to christ you would feel within you , as is beyond the rhetorick of the tongue to set forth . 7. would you have much love to christ ? get much hatred of sin , and accordingly watch and pray , and strive and fight against sin , as the worst of evils , as that which doth so much displease your lord. bewail sins of daily incursion , and labour that your sins of infirmity may be less every day than other ; take heed of sins of sudden surprize , but chiefly of designed sins , and that you comply not with any temptations unto grosser miscarriages , which like water cast upon the fire of your love to christ , will put out the flame , and leave onely a few unperceivable sparks in the corner of your hearts . suffer not sinne to have any room in your hearts , or if it will abide and you cannot thrust it quite out , let it not have a quiet habitation within you ; disturb sin as much as you can , wage war every day with your remaining lusts , let no day pass over your heads without giving some blows , some thrusts and wounds to sin. st●eighten the room of sin in your hearts as much as may be ; the more room sin hath in your hearts , the less room christ will have there . particularly , take heed of inordinate love to the world , and the things in the world , the prevalency of which love will damp your love to christ ; by how much more the world gets of your love , by so much the less christ will have of it . a subordinate love you may have to persons and things in the world , but let no person or thing have your chief love but only christ ; love nothing for it self with an abstracted love , but love all inferiour things with inferiour love , love all under the lord , and in the lord , and for the lord's sake ; get all inordinate affections to the world crucified by the cross of christ. you must have dying affections to perishing things , if you would have a living and active love to the ever-living jesus . 8. would you have much love unto christ ? associate your selves most with those that have most love unto christ ; you may fetch light from their light , & you may fetch warmth from their fire ; dead coals are enkindled by the living , and your dead hearts may be enkindled with love to christ by the warm discourse of those that have warm hearts . be ready to speak of christ and for christ in any company as you have sit opportunity , and diligently watch for an occasion ; shut your ears against and reprove profane & ●ilthy communication ; divert that which is vain and frothy , and be ready to begin and promote that which is serious & savoury , that which is gracious and may tend to your own and others edification : study the art , and practise it , of provoking all whom you converse withall , not unto strife and contention , but unto this love and affection unto the lord jesus christ , and whilest you are endeavouring to warm others with this love , you may be warmed your selves . 9. and lastly , would you have much love unto christ ? be much in the exercise of this love , hereby it is encreased and heightned ; use legs and have legs ; and if you act this love frequently , it will hereby get strength and activity ; every day endeavour to put forth some vigorous acts of love unto jesus christ. in your ordinary callings and secular business and employment , you may send up some looks of love unto jesus christ in your ejaculations . but especially in the duties of gods immediate worship , labour that your love may flow out unto christ most vigorously . in your daily secret devotion and family-worship , let love to christ draw forth tears from your eyes , at least cause grief and sorrow in your hearts , in the acknowledgement of your sins , whereby he hath been dishonoured and displeased . let love to christ draw forth earnest desires after christ , and those communications , manifestations , and consolations which he doth give to none but such as are his ; let love to christ put requests into your mouths , arguments into your requests , and fervour into your arguments in your pleadings with him at the throne of grace for further supplyes of his grace , and that you may be brought into more intimacy of acquaintance with him . every day you should express your love to christ , especially on the lords day , when almost the whole day is to be spent in publick and private exercises of religious worship , in all your love to christ should be in exercise ; in your attendances upon him in ordinances you most bring not only your bodies before him , but present your hearts unto him ; this you should be carefull to do in publick prayer and hearing of the word , preaching and singing psalms ; often should you endeavour in every ordinance to lift up your hearts unto the lord ; but above all when you approach the lords table , all your graces should there and then be in exercise , especially this grace of love to jesus christ , your eye there should affect your heart , when you see the representations of your crucified lord , and think what manner of love he did bear to you , that he should submit himself unto such a death for you , how should this affect your hearts ! and if ever , then your love to christ should shew it self , and act with the greatest vigour and strength . sect . xvii . having given directions how to attain love to christ in the truth and in the strength of it , i come now to the last sort of directions wherein you should shew your love to jesus christ. more generally shew your love to christ in your obedience unto christ , ioh. 14. 15. if ye love me , keep my commandements . be faithfull in the performance of all known du●ies which christ doth command , and be carefull in the forbearance of all known sins which christ doth forbid ; let your great care be to please christ , whoever is displeased ; and your great fear be of offending christ , whoever be offended with your strictness . shew your love , 1. in the sincerity of your obedience , 2. in the willingness of your obedience , 3. in the vniversality of your obedience , 4. in the constancy of your obedience . 1. shew your love to christ , in the sincerity of your obedience . hypocrites will do some things which christ commandeth , but it is from carnal motives and with carnal designs ; but let love to christ be the motive , and the honour of christ the end of your obedience ; obey christ because you love him , and with a design to please him ; what you do , do heartily unto the lord , and above all things desire and endeavour that what you doe may find acceptation with him . 2 cor. 5. 9. wherefore we labour , that whether present or absent we may be accepted of him . 2. shew your love to christ in the willingness . of your obedience ; some will obey christ , but it is with great backwardness they will perform duties , but they are burdensome , a weariness , and toilsome , and the commandements of christ are grievous unto them ; they are scarce ready unto any duty , but when they are scourg'd unto it by the rods of affliction , or spurr'd and prickt forward by the goads of conscience ; o the listlesness and indisposition in the most , unto the most spiritual part of the service of christ ! which is an evident proof of the defect of love , either in the truth of it , or at least in the measure and degree of it . let your love shew it self in the willingness of your obedience , serve the lord with a willing and ready mind , with alacrity and chearfulness of spirit , looking upon the service of christ as your honour , and esteeming every duty to be your priviledge : if you have any constraints unto obedience , let them be the constraints of love ; as 2 cor. 5. 14. if you be forced to obey christ , let there be no violence but the violence if love ; if you be drag'd to duty , let it oe with no other cords than the cords of bove ; let love be the spur and goad to prick you forward , that you may not onely walk but run in the wayes of christs commandements with an enlarged heart . 3. shew your love to christ in the vniversality of your obedience . hypocrites wi●l perform some duties which are for their turn , and will serve their carnal designs ; other duties they omit and totally neglect ; let your love to christ discover it self in your respect to all his commandments ; though you cannot here attain perfection of obedience , yet l●t your obedience be universal ; obey christ not only in open duties , which men are witnesses of , but also in secret duties , and spiritual duties , which depend upon the exercise of the mind , such as meditation , contemplation , self-search , and ejaculation , as also in the spiritual part of all duties , which no eye can be witness unto but the eye of god ; and hereby you may be distinguished from all hypocrites in the world . 4. shew your love to christ in the constancy of your obedience . gal. 5. 7. ye did run well , who did hinder you , that ye should not obey the truth ? some hypocrites are zealous professors for a while , and at first setting out seem to outstrip many that are sincere , but they soon tire , and are weary not onely in well-doing but of it ; they quickly s●umble and fall , and not onely fall down , but fall off ; not only fall back , but fall away , and turn fearfull apostates . shew your love to christ not onely in setting out well , but in continuing your christian course well unto the end of the course of your lives ; begin well , and patiently continue in well-doing : persevere in your obedience ; be not weary in well-doing , knowing that in due time ye shall reap if ye faint not , gal. 6. 9. and if you be faithfull unto death , christ hath promised to give you the crown of life , rev. 2. 10. more particularly , shew your love to christ , 1. in your learning , keeping , asserting and maintaining of christ's truths . 2. in your publick spiritedness and zeal for christs honour and interest . 3. in your vigorous resistance and opposition of christs enemies . 4. in your following of christ's example . 5. in your readiness to take up and patiently to bear christs cross . 6. in your desires after christs presence here , a longing for christ's second appearance at the last day . 1. shew your love to christ in your learning , keeping , asserting and maintaining christ's truths . 1. learn christ's truths , acquaint your selves by diligent reading of the scriptures , and other books that may be a help hereunto , with all fundamental truths of the christian religion in the first place , and so go on and proceed further to learn those truths which are superstructory ; and whatever truths you find a foundation for in the scriptures which are the word of truth , receive them , not only in the light of them , but also in the love of them ; if the branches of truths be in your heads , and the leaves of them in your profession , and the fruit of them in your actions , let the root of them be in your hearts . 2. having learned the truths of christ as they are in jesus , let them not hang loose in your understandings but get them fastened and fixed , and close girt about the loins of your mindes ; hold the truths of christ fast , prize them above all jewels , don't part with them upon any terms , let all go , estate , liberty and life it self , rather than any of this rich treasure which christ hath entrusted you withal . 3. assert the truths of christ ; be not ashamed or afraid to own any truths of christ in the most adulterous & gainsaying generation , profess your belief of christ and of the truths of christ , endeavour that the light of these truths may shine abroad , and cast forth such bright beams in the dark world where you live , that others may be brought hereby unto the knowledge of the truth . 4. endeavour to maintain christ's truths , earnestly contend for the doctrine of faith once delivered to the saints , endeavour to convince gainsayers , and to defend christ's truths against those corrupt and erroneous opinions and doctrins , which like leaven is very apt to spread and infect the mindes of men . 2. shew your love to christ in your publick spiritedness , and zeal for christ's honour and interest : let your affections be publick not private , narrow , contracted and centring in self ; let your love be a publick and general love , love not only relations , but love all christ's disciples , though of different perswasions and interests , because of the image of christ , & love not only your friends that love you , but also your enemies that hate you , because of the command of christ. let your desires be publick desires , desire the welfare of the univeral church , and of all gods people throughout the world , and accordingly pray for their peace and prosperity , and endeavour as you have opportunity to promote the publick good more than your own private advantage ; seek not your own things , but the things of jesus christ. let your griefs be publick griefs , grieve not only for your own sins , but also for the sins of others , whereby christ is dishonoured in the world ; grieve not only for your own afflictions , but also for the afflictions of ioseph , heb. 13 , 3. remember them that are in bonds , as bound with them , and them which suffer adversity , as being your selvs also in the body . you are in the same mystical body with all christ's afflicted members , and when some members suffer , the rest should suffer too , by way of sympathy . bleeding in their wounds and grieving in their sorrows , be ready also to relieve any , especially christ's disciples when they are in distresse and want according to your capacity and as you have opportunity . employ all your talents for your masters glory , and endeavour to promote the interest of the lord jesus unto the utmost of your abilities . 1. in reference to those which are without . if you are called your selves , labour to call others unto christ , as andrew called peter , phillip called nathaniel unto the messias , iohn 1. 40 , 41. 44 , 45. if you have found the messias , or rather have been found of him , let your love to christ , and love to souls prompt you , to endeavour the conversion of others that are your relations , your friends and acquaintances . put your unconverted friends in mind of their miserable estates whilst under the guilt and reigning power of sin , whil'st slaves to the devil and their own lusts ; mind them of death and the fearful consequences thereof to all unpardoned sinners ; tell them of christ that he is the only saviour and redeemer of mankind . how able and willing he is to save them , if they seek after him and apply themselves unto him ; tell them that not long since you were in the same estate with themselves , living in the practice of the same sins and going on in the same way to destruction ; and that the lord hath shewed mercy unto you in your conversion , and bringing you into a state of salvation : tell them that there is mercy also for them if they look after it , that gods grace is most free , his mercy most plentiful , that christ is most gracious and casteth out none that come unto him : tell them of the amiablenesse of christ's person , of the surpassing love which he hath shewn to fallen mankind in his dying for them ; and that though he were dead , yet he is alive and lives for evermore to intercede for all them that make choice of him , & make use of him for their advocate . therefore perswade them that they would break off their sins by repentance , which otherwise will be the ruine both of their bodies and of their souls in hell , and without delay that they would come unto christ and accept of him upon gospel-terms . if any of you cannot manage these arguments well your selves perswade them , if you can , to hear such ministers and sermons , as through gods blessing have been effectual for your conversion , and thus you may be instrumental to augment the kingdom of christ , which is one of the best ways of expressing your love unto christ. 2. in reference to them which are within ; labour to promote the interest of christ amongst them that are truly gracious , by vigorous endeavors to strengthen and establish them , to quicken and encourage them in the wayes of the lord : communicate the experiences which you have had , as you see there is real need , and it may tend not so much to your praise as your masters honour . labour in your places to be both shineing and burning lights ; be forward to every good word and work . look upon your selves as the devoted servants of christ , and that you are not your own , and therefore lay out your selves to the utmost for him , and give all diligence to glorifie him with your bodies and spirits , with your estates and interests , with your gifts and talents , all which are his , and ought to be at his devotion . 3. shew your love to christ in your vigorous resistance and opposition of christ's enemies . there are three grand enemies of christ which you are by your baptisme engaged to fight against , namely the devil , the flesh , and the world which war both against christ , and against your souls . this trinity of adversaries agree in one , and combine together against his anointed , doing their utmost endeavour to break his bands , to untye his cords , and to unhinge his government ; they would pluck the crown off of christ's head could they reach it , and the scepter out of his hand , they would devest christ if they could of all his power here on earth , and confine him to his territories in heaven ; but all their attempts in this kind have been and will be in vain , christ hath tryed the strength of these enemies ; and hath vanquished them , but still some life and power is left with them to war against the holy seed ; you are christs souldiers , listed under his banner , shew your fidelity and your love to your captain and general , in manfully maintaining the spiritual combat against his and your spiritual en●mies ; fight the good fight of faith , resist unto blood , don't yeild upon any account ; disdainfully turn away the eye and ear when these enemies would entice and allure you , and stoutly make resolute opposition against them , when they do most furiously assault you ; hearken to no suggestions of the devil , temptations of the world or motions of the flesh which would induce and draw you into ways of sin , or which would force and drive you out of the ways of christ ; resist and oppose , and labour to gain some victories over these adversaries every day , especially get conquest over the flesh , and the other two will be soon vanquished ; christ shewed his love to you in submitting himself to be crucifyed for you , do you shew your love to christ in crucifying your flesh with its affections and lusts for his sake , in your selfdenial and mortifying the deeds of the body , when you deny your carnal reason your carnal wisedome , your carnal will , your carnal affections , your carnal interest , all inordinacies of your sensual appetite for the sake of christ ; when you crush pride , envy , revenge , malice , inordidinate anger , inordinate love , inordinate desire , inordinate grief , lustfullness and all evil concupiscence for the sake and because of the command of christ , all these are acts and evidences of love to christ , and herein you should exercise your selves daily . 4. shew your love to christ in your following of his example , discover your affection unto him in your imitation of him , in writing after his copy , in treading in his steps , in walking as christ himself walked , when he was here upon the earth , shew your love to christ by labouring after likeness unto christ , that you may be like him both in your inward disposition and in your outward conversation : christ was lowly , be you humble and mean in your own esteem : christ was meek , be you gentle , easie to be intreated , and not easily provoked : christ loved god , let god be the object of your love : christ hated sin , let sin also be the object of your hatred : christ contemned the world , do you get crucifyed affections unto it . christ was compassionate to those that were in distresse , do you labour for the like bowels . christ used to worship publickly in the synagogues , to pray with his disciples , and to spend time also in secret prayer , do you give your attendance in the publick assemblies of gods people , worship god in your families , and be often upon your knees at the throne of grace in secret . christ's mind was a heavenly mind , let the same mind be in you as was in christ. christ's will was submissive to his fathers will , let the same will be in you as was in christ. christ's words were gracious and edifying ▪ let your speech be always with grace , s●oury and which may be for edification . christ's life was an active life , he was always doing good , and he was exactly holy in all his actions , be you active and diligent in the service of god in doing good to others , and be holy as christ was holy in all manner of conversation , thus should you shew your love to christ in following christs example , and in imitating of him in every thing wherein you are capable of such imitation . 5. shew your love to christ in your readiness to take up and patiently bear christ's cross : i don't say you should desire sufferings for christ , but sure i am that strong love to christ will not permit you to decline them ; don't go out of god●s way for them , neither go out of god's way from them , if you meet with the cross in the way of duty , don't either turn back , or start aside , but chearfully take it up , & when you have got it up , patiently bear it , and don 't throw it off , till god take it off ; when it is your duty to suffer for christ , look upon it also to be your priviledge and be glad of the opportunity , rejoycing that you have any thing to part withal for the sake of christ , if it be good name , or good estate , or good friends , if it be liberty or life it self ; such expressions of love are very honourable and very pleasing to your lord and master . 6. and lastly , shew your love to christ in your desires after christ's presence here , and in your longing for his second appearance at the last day . 1. desire christ's gracious presence here , and the manifestations thereof , that according to his promises he would come unto you , that he would draw near , and that you might feel that he is near ; desire that you might have clearer discoveries of christ , and more intimate communion and fellowship with christ ; above all company and fellowship , desire the company fellowship and acquaintance with christ , that you might walk with him and converse with him , and that there might be a dayly intercourse between christ and your souls , and that all distances between you , and strangeness might be removed ; let your love express it self in desires after christ when he is absent , and in delights when he is present ; rejoice in the lord exceedingly when he doth manifest himself unto you graciously , admire his beauty and delight in his smiles , admire his love and delight in the perswasions of his favour , let the actings of your love , and the workings of it , be such to your beloved dayly . 2. desire also and long for the second appearance of christ at the last day ; when he saith , surely i come quickly , do you say , amen , even so come lord iesus . look upon time as slow of heel and wing , that it runs no faster , that it flies no swifter ; look to the end of 〈◊〉 , and long for it , because then with these eyes you shall see him whom your 〈◊〉 loveth , because then you shall see christ come down from the throne of god with such brightness of majesty , and brightness of beauty , as will transport you with wonder and joy. say , when lord iesus wilt thou take to thy self thy great power , and cloath thy self with thy authority , and come down to judge the world ? when wilt thou open the everlasting gates of heaven which have been shut so long ? when wilt thou descend from heaven with a shout , with the sound of the great trumpet , and send thine angels to gather all thine elect from the four winds , that all who love thee may meet in one society ? when shall we put on our garments of immortality , and be caught up in the clouds to meet thee in the day of thy triumph ? when shall the day of our coronation come , and of our admission into the glorious mansions which thou hast prepared for us in the glorious pallace which is above ? when wilt thou shew us thy self , and give us to behold thee face to face ? when wilt thou shew us the father , and give us to behold him immediately without a glass ? when wilt thou shew us thy glory which thou had●●● with the father before the world was 〈◊〉 and give us not onely to see it , but also to share in it ? when wilt thou open the trea●sures of thy love , and receive us into the nearest , closest , and sweetest embracements thereof , and give us to drink of those rivers of pleasures which are with thee ? o hasten lord , hasten thy glorious appearance , that thou mayest be glorified before the whole world , and we be glorified with thee , that we may be then taken to live with thee , and reign with thee , and be made perfectly happy in the full and everlasting enjoyment of thee . thus i have done with these directions , the last thing in this use of exhortation . and what do you now say after all motives to excite and perswade you to the love of christ , and directions therein ? shall all be in vain ? what do you say , sinners ? shall christ have your hearts or no ? will you harbour base lusts in your hearts , that will damn you , and keep out the lord jesus christ who alone can save you ? shall i gain no hearts for christ by all may sermons which i have preached concerning the love of christ ? my lord and master hath sent me to woe you , to win your hearts for him ; may i speed or no ? shall my message be accepted , and jesus christ the most lovely person find entertainment with you ? if any person or thing in the world which you do most dearly love , do so well deserve your love , lock your ears still against all my words , and let them perish like an empty sound in the air ; lock your hearts against christ , who stands knocking at the door , and give an absolute and peremptory refusal to give him any room there ; but if in the whole world you cannot find out a suitable beloved besides christ , if there be nothing here below but is unworthy of your hearts , if all inferiour things whilest they have your chief love do debase you and defile you , and unless your hearts be taken off from them , will certainly ruine and destroy you everlastingly ; o then be perswaded without any further delay to open the everlasting doors of your hearts , to let christ into them , and set christ up in the highest seat of your affections ; o be perswaded to give christ your chief love , to give him your heart , and your whole heart ; with grief and hatred let go your hold of sin , and embrace the lord jesus christ in the arms of your dearest love. and then i would say to you as our saviour did to zacheus when he gave him entertainment in his house , this day is salvation come unto you . o happy day unto you ! o happy you that ever you were born , if this day christ should be heartily entertained by you ! this then would be the day of your conversion , in which the angels would rejoyce ; and though grief and trouble might invade you for a while because of your sin , yet this would make way for your spiritual joy ; weeping might endure for a night , but joy would come in the morning ; but o the joy which you will then have in the day of your coronation , when all tears shall be wiped away from your eyes , and when you shall have admission into the glorious presence of the lord , where there is fulness of joy and pleasures for evermore . and what do you say , believers ? you that have some love to christ , shall this doctrine , and these sermons which i have preached , be a means to raise and heighten your love ? your love hath been too much mixed , will you love christ more purely ? your love hath been very weak , will you love christ more strongly ? your love to christ hath been but a spark , shall it now break forth into a flame ? after such blowings , shall there be no burnings ? when you think of christs person so amiable , his love so incomparable , his benefits so ine●timable , shall not this fire your hearts ? and will you not now love him more dearly and ardently than ever ? will you be perswaded to get off your hearts from earth and earthly things , and get up your hearts to your lord which is in heaven , and to settle your love there upon him , so as never to withdraw it from him any more ? will you love the lord jesus much , whom you can never love too much ? will you now dwell in the love of christ , and be more frequent and ●ervent in the actings of it ? then o what comfort would you find in your love ! and what sweetness in the sense of christs love ! this would be the surest evidence that christ loveth you , because christ loveth first ; and how would this sweeten your passage through the valley of affliction , and through the valley of death . this would sweeten a bitter cup , and make a sweet cup more sweet . in life , the sense of christs love will be better than life ; but at death this will be the onely stay and support which you can have , nothing else can give any well-grounded comfort in a dying hour . death rageth and playeth the tyrant every where , shooteth his arrowes hither and thither , sometimes he smiteth those that are elder than your selves , and sometimes those that are younger ; sometimes those that are weaker than your selves , sometimes those that are stronger ; sometimes those that are better , sometimes those that are worse ; sometimes the righteous are smitten , sometimes the wicked ; sometimes the profane , and sometimes the professors ; that all might be awakened to prepare . and what is it that can give you comfort when you come to the sides of the pit ? you may have the love of your dear yoke-fellowes , weeping and mourning at your bed-side , children kindred and friends wringing their hands , and looking with a pitifull countenance upon you , grieving to part with you , but what comfort can all their love yield unto your departing spirits ? their love may disturb you , and make you the more unwilling to dye and leave them , because they are so unwilling to part with you . but the love of christ and sense thereof , will be a comfort indeed , because he is a friend whom you are not departing from , but going unto , and o the delight which then you may have , when friends look most sad , and death looks most grim , when the trembling joynts , the clammy sweats , the intermitting pulse , the falling jawes , the rat●ing throat , and other symptomes give notice of near approaching death ! then to think , i am now come not onely to the door of eternity , but also to the gate of my fathers house , where many saints are gone before me , and many angels are attending for me , and where my dearly beloved iesus is , and hath prepared for my reception and eternal habitation : here are friends about my ●●d-side , who ere long will convey 〈…〉 to the grave , to be fed upon by 〈…〉 are angels also by my bed-side 〈…〉 soul , that so soon as it is loosned 〈…〉 carkase , they may convey me 〈…〉 paradise : within a few 〈…〉 and i shall be with my dearest 〈…〉 faith will be swallowed up 〈…〉 hope in fruition , and my 〈…〉 to perfection . o the glorious 〈…〉 there and then will shine into every 〈…〉 of my mind ! o the love and ioy and ●●effable delight , when i come to see and enjoy and live for ever with my most dearly beloved ! this , this onely will make you willing to dye , and this sense of christ's love will effectually sweeten your passage through the dark entry of death . an appendix concerning christ's manifestation of himself unto them that love him . joh. xiv . latter part of vers . 21. — and he that loveth me , shall be loved of my father , and i will love him , and will manifest my self unto him . we read , luk. 4. 22. and all bare him witness , and wondred at the gracious words which proceeded out of his mouth . never did such gracious and sweet words drop from the lips of any man that ever lived , as those from the lips of christ when he was here upon the earth ; and of all christ's words , those which he spake to his disciples in his last sermon , before his last suffering , in the 14 , 15 , and 16 chapters of iohn , are superlatively sweet , and none more sweet in this sermon than the words of my text read unto you , and he that loveth me shall be loved of my father , and i will love him , and will manifest my self unto him . in the former part of the verse we have the character of one that doth truely love christ : he that hath my commandements and keepeth them , he it is that loveth me . in the latter part of the verse which is my text , we have the priviledge of one that doth truely love christ , and that is in three promises which christ doth make unto him : 1. he that loveth me shall be loved of my father . 2. and i will love him . 3. and will manifest my self unto him . it is the last of these promises which i shall speak unto by way of appendix unto my treatise of the love which true christians have and ought to have unto christ , and that is the promise of christs manifesting himself unto such as love him . and the doctrine is this . doct. that christ will manifest himself unto such as love him . in handli●g of this point i shall shew , 1. what it is for christ to manifest himself . 2. that christ will manifest himself to them that love him . 3. how christ doth manifest himself unto such . 4. when christ doth manifest himself unto such . 5. where christ doth manifest himself unto such as love him . 6. and lastly , make some application . section i. 1. what it is for christ to manifest himself ? 1. christ doth manifest himself when he maketh a clearer discoverie unto his disciples of the excellency of his person , when he doth further unveil himself , and le ts forth some beams and rays , with greater lustre and brightness , to discover more of the oriency and transcendency of his soul-ravishing beauty unto them , which they had but a dimme● sight and darker apprehensions of before ; and this is done when christ doth more fully impart of the spirit of wisdom and revelation unto them . upon this account the apostle did pray in the behalf of the believing ephesians , that the lord would give them the spirit of wisdom and revelation to enlighten their understandings in the knowledge of him , eph. 1. 16 , 17 , 18. they had the spirit before and some knowledge of christ before , but he prayes that god would give them fuller measures of the spirit , to make a clearer discovery of christ , that the eyes of their understandings might be more and more enlightened unto a more spiritual discerning of the surpassing beauty and excellency in christ's person , in the knowledge of whom the most enlightned christians are capable of further growth unto the end of their life , hence that exhortation of the apostle peter , 2 pet. 3. 18. but grow in grace and in the knowledge of our lord and saviour iesus christ. 2. christ doth manifest himself , when he maketh a deep impression , and giveth a sweet sense to his disciples of his presence ; christ is never really absent from such as love him , but he may seem to be so sometimes , they may apprehend him to be a far off , he may and often doth withdraw the sense of his presence ; cant. 5 , 6. i opened to my beloved , but my beloved had withdrawn himself and was gone . christ doth manifest himself , when he doth draw near to his people , and maketh them feel that he is near , giving them a sweet sense of his presence through the powerful breathings of his spirit upon them , whereby their hearts are quickned and enlarged , and drawn forth towards himself , and their graces excited unto powerful exercise . 3. and chiefly christ doth manifest himself , when he makes discovery of his love unto them that love him ; when he gives them to see not only the beauty of his face , but also the smiles of his face , when he gives them to behold the amiableness of his countenance , and withall lifts up upon them the light of his countenance , when he sheddeth abroad the sense of his love into their hearts , giving them a full perswasion of his special love unto them , and also a sweet sense thereof . thus christ doth sometime look kindly , and speak kindly unto his people , and this sweet language is not spoken to the ear of the body , but inwardly by his spirit to to their souls , when he saith to the soul , i am thy salvation and thy saviour , i have loved thee with an everlasting love , and my love is vnchangeable ; the mountains shall depart and the hills be removed , but my loving kindness shall never depart , and be removed from thee ; i have given my self for thee , and i have given my self unto thee , and i will never repent of this gift ; i have chosen thee for my self , called and joyned thee unto my self , and i will never repent of this choice , nor suffer thee to be disjoyned from me for ever ; i have thee upon my heart , and keep thee in my hand , and no powers of earth or hell shall be able to pluck thee thence ; i have given thee my grace , and i will shew thee my glory , and ere long i will appear in the world and receive thee to my self , that where i am there thou mayest be also . dry up then thy tears , clear up thy countenance , banish thy fears , droop no longer , dispond no more , but be of good chear , thy sins are forgiven thee , thy name is written in my book which none can blot out , thou hast a true love for me , and my father himself loveth thee , and i love thee with a most endeared love , and therefore do not question or doubt of my love any more . thus christ doth manifest himself and his love sometimes unto drooping disponding souls . section ii. 2. that christ will manifest himself unto them that love him , appears , in that his love doth engage him , and his word doth engage him hereunto . his love doth ●ngage him , the love of christ is like fire , that cannot conceal it self long , and no fire so strong , and hath such a vehement flame as the love of christ to his people . ioseph had a great love to his brethren notwithstanding all their unkindness , and although he concealed himself for a while , and spake roughly unto them , yet after they were sensible of their fault , and were filled with perplexing fears , he could conceal himself no longer from them , as in gen. 45. 1. then ioseph could not refrain himself before all that stood by him , he wept alou● , and said unto his brethren , i am ioseph , and ver . 4. ioseph said unto his brethren , come near me , i am ioseph your brother whom ye sold into egypt . so christ may conceal himself for a while from his people , whatever love he hath to them , and whatever they have to him ; some unkindnesses they have shewn may be the cause of this hiding , but when they are sensible of their fault , full of grief and perplexity for their offences , his love will not permit him to hid himself much longer ; his love will engage him to manifest and discover himself , and say , i am jesus your saviour , come near me my brethren , come near me , that you may have a clearer view of me , that ye may know me and know that i do love you . the word also of christ doth engage him manifest himself unto them that love him : it is christs promise here in the text , he that loveth me shall be loved of my father , and i will love him , and will manifest my self unto him . christs word is sure , true and faithfull is christs name ; the ordinances of the heaven may sooner fail , than christ fail of his word and promise . section iii. 3. how christ doth manifest himself unto them that love him . 1. christ doth here in this world manifest himself but in part and darkly . the soul is not now capable of the fullest and clearest manifestation of christs , this is a happiness reserved for the other world , 1. ioh. 3. 2. beloved now are we the sons of god , and it doth not yet appear what we shall be ; but we know that when he shall appear , we shall be like him , for we shall see him as he is , ioh. 17. 24. father i will that they also whom thou hast given me be with me where i am , that they may behold my glory which thou hast given me . it is hereafter that christs disciples shall be perfectly like unto christ , and shall have a perfect manifestation of christ , that they shall see him as he is : it is hereafter that they shall behold his glory ; the lustre and brightness of christs glory is so great that should he now let forth the beams thereof upon them , it would dazle and amaze them , it would strike them blinde , yea it would strike them dead ; there is need , because of their weakness , that christ should keep a veil on his face , when he makes discovery of himself , they cannot now bear the full patefaction and manifestation of christ ; therefore christ doth discover himself but in part . as the queen of sheba saith concerning solomons wisdom and prosperity , 1. king. 10. 6 , 7. it was a true report that i heard in mine own land of thy acts , and thy wisdom ; howbeit i believed not the words , until i came and mine eyes had seen it ; and behold the one half was not told me , thy wisdom and prosperity exceedeth the fame thereof . it is not the one half which christs disciples do now hear or can discern of their masters excellencies . it hath not now entred into their hearts to conceive what beauties and glories and most admirable perfections there are hid in their beloved ; not only christ's love but also christ's loveliness doth pass their knowledge ; there are such dimensions of most wonderful glory in christ's person , as do infinitely transcend the capacity of the most elevated minds , fully to comprehend . christ doth manifest himself truly to them that love him , yet it is but partly , and that but a little part , it is but darkly by the beams of a more obscure light , 1 cor. 13. 9 , 10 , 11 , 12. for we know in part , and prophesie in part ; but when that which is perfect is come , then that which is in part shall be done away : when i was a child i spake as a child , i understood as a child , i thought as a child ; but when i became a man i put away childish things : for now we see thorow a glass darkly , but then face to face ; now i know in part , then i shall know as i am known . we ministers 〈…〉 part , we can tell you but a little of what there really is in christ , and both we and you know but in part ; our conceptions of christs excellencies and our expressions now are childish , hereafter there will be a perfect manifestation of christ , and then all imperfections of knowledge will be removed . now you may see christ , but it is through a glass darkly ; hereafter face to face : indeed it is said , 2 cor. 3. 18. we all with open face beholding as in a glass the glory of the lord are changed , &c. there is a comparative open discovery of christ now in gospel-times , over what there was under the law ; the veil of types and figures , which covered and in a great measure hid christ from the view , is now removed , our face is now open from that veil , but christs face is not fully open , there is glass still between our eye and christ's face ( the glass of ordinances which though it doth help us to see him , yet it keeps us from the clearest discovery of him ) we see but thorow a glass darkly ; our eyes now need this glass to help our weakness , and that we may see what we do see : there is a time coming when we shall be above the need and use of the ordinance-glasses , i mean when we shall see christ face to face , and know him in heaven as we are known by him . 2. christ doth now manifest himself gradually unto them that love him , christ doth not shew at once & altogether what he means to discover of himself and of his love , but he doth it by degrees , a little at one time , and a little at another time , a little in this ordinance , and a little in that ; now he lets down some comfortable beams of the light of his countenance into the soul , by and by clouds do arise and obscure this light , and darkness is upon the spirit : sometimes christ opens the curtain and looks upon the soul , gives gracious smiles , by and by the curtain is drawn , and his face is hid ; now he appears , and then he disappears ; he manifesteth himself at one time , withdraws himself at another time , and so leads his people on from one discovery of himself unto another , until he bringeth them at last unto the full discovery of himself in glory . 3. christ doth manifest himself most sweetly unto them that love him , especially after long absence . when the soul hath been seeking and cannot finde him , wandring in the wilderness under amazing fears , perplexing doubts , doleful despondencies , sinking and heart-overwhelming grief ; after a black night of deep desertion , oh how sweet is the day-spring from on high ! oh how comfortable are the bright beams of the morning light ! when he shineth upon their dark and despised and sorrowful spirits , giving them to know assuredly that they are the dearly beloved of his soul , that he hath not forgotten them , that he will not forsake them , that he hath a more tender love unto them than the mother to her sucking child ! oh the ravishments of spirit ! oh the transports of soul which do arise from hence ! o the songs which are then in their mouths . this is our beloved , we have waited for him ! this is our dear redeemer we have trusted in him ! tongue cannot express the delight , the joy and gladness of heart , which doth arise from the manifestation of christ's presence and love ; the joy of harvest , the joy of the bridegroom on the wedding day , the joy of victory and taking great spoils , spoils from an enemy , the joy of a poor man in finding great treasures ; and the greatest delight which ever was found in the sweetest sensual enjoyment is not worthy to be compared with the joys and exaltings of heart , in the manifestation of christ unto the soul. sect . iv. 4. when doth christ manifest himself unto them that love him ? 1. sometime christ doth quickly manifest himself , after a little seeking ; some young converts have early and soon disscoveries of christ and his love ; they are cast down for a little while , and christ soon comes unto them and lifts them up again ; weeping endures but for a night , and that a short summer night , and joy cometh early in the morning ; they have the spirit of bondage who awakeneth them to fear , by & by the spirit of adoption doth graciously visit them , and make discovery of their relation to the father , the love of their saviour , and sheddeth abroad the sense of his love into their hearts . 2. sometimes christ is long before he manifest himself ; it is long before some do seek christ , and it is long before such do find him : christ waites long to be gracious unto them , & christ doth often make them wait long before he manifesteth to them his loving kindnesses ; yea sometimes early seekers are not early finders ; christ makes some wait a long time to try their faith and patience , the●r love and obedience , and that he may prepare them for more than ordinary comforts and sweetness which he intendeth to give in the discovery of himself unto them . 3. sometimes christ doth suddenly manifest himself unto them that love him , cant. 6. 12. or ever i was aware my soul made me like the charets of aminadab , or ever they are aware they see the chariots of israel and the horsemen thereof , and the lord jesus doth come unto them in the chariots of salvation with such glory and lustre as doth transport and amaze them . some christians that truely love christ , have sought him in this ordinance , and have not found him , and they have sought christ in that ordinance , and have not found him ; they have been looking and waiting and hoping that at this time christ would discover himself , or at that time he would discover himself , and still he hath hid himself , still they have come off with disappointment ; this hath been their grief , this they have complained of before god , and they have been under fears lest they should never see him , never meet with him at all ; hereupon their spirits have been ready to fail and sink within them , and in discouragement they have been ready to say or think that all their labour would be in vain ; and yet they have resolved to seek him to their death , and though he should kill them , to put their trust in him : and behold on a sudden , when they have had the least expectation , and their hope hath been ready to give up the ghost , they have met with christ , and found him whom their soul loveth ; on a sudden the veil of the temple hath been rent , and they have seen their beloved in the holy of holies ; on a sudden the clouds have fled , their darkness hath passed away , and the light hath shined ; the north-wind of trouble hath ceased , and the sweet southern gales have blown upon them ; i mean they have been under such shinings and breathings of the spirit , that they have seen and felt the presence of christ ; and such a sweet sense of his love , as hath filled them with soul-revishing joy. 4. christ doth manifest himself seasonably unto them that love him . though he doth not alwayes manifest himself when they most desire , yet he doth manifest himself when they have most need , and then they have most need when they are most low , when they are most low in their spirits , most poor and mean in their own esteem , as well as most low in their condition through affliction and trouble ; humility and patience under affliction , doth make way for the experience of christ's manifestation ; christ doth many times reserve his cordials for the fainting sits , and the sweetest consolations in the discoveries of his love for the time of the greatest adversity ; especially , when the trouble is for his sake , he is graciously present ; iohn had his visions when he was banished for the sake of christ unto the isle patmos . and when all men forsook paul at his answer before nero , then the lord came to him , stood by him and strengthned him . sect. v. 5. where doth christ manifest himself unto them that love him ? this is in the way of his ordinances , there he doth walk , there he doth appear unto his people ; sometimes christ doth manifest himself in the way of private ordinances , when they seek him in their families , or in their closets , when they speak of him in conference , or when they think of him in their meditation and contemplation ; sometimes christ doth manifest himself unto them that love him in the way of publick ordinances , in publick prayer or fasting , in hearing of the word , or when they are feasting at his table , especially in this ●ast mentioned ordinance christ doth frequently manifest himself unto his disciples most sweetly : at the lords table , the lord doth appear ; in breaking of bread he discovers himself , as to the disciples that went to immaus ; in his banquetting-house he gives them to feast on his love ; there are many who can say by experience , that if ever they met with christ in their lives , and in any ordinance , they have met with him at the sacrament , there he hath unveiled his face , there he hath revealed his love , there he hath breathed upon them by his spirit , there they have found and felt the lord to be near . sect . vi. i come now to the application : and here that i may to give to every one his portion , i shall speak , 1. to you that have no love unto christ : 2. to you that have some love to christ , but are without these manifestations . 3. to you that both love christ , and have manifestations of his love unto you . vse 1. the first use doth concern such as have no love at all unto christ : christ will manifest himself unto them that love him , this is childrens bread , and doth not belong to you , because you do not belong unto christ ; this is a choise and most rich priviledge , but you have nothing to do with it ; procul ite profani . avant all ye profane ones , all ye unclean ones , all ye ungodly ones , all unbelievers whatsoever , who being without faith , are also without love to christ ; see that you come not neer to lay your unclean hands upon this most excellent promise ; never look for any discovery of christs love unto you whilest you go on in wayes of sin , whilest you are in your natural estate . i believe some of you may be ready to say , what if christ doth not manifest himself unto us ? let us have our honours and dignity , let us have our wealth and plenty , let us have our friends and delights , and let who will look after those aiery and fancifull satisfactions in christs manifestations . sinners , is this your language either of tongue or heart ? let me tell you , one day you will sing another tune , you will be of another mind ; one day you will acknowledge , that all the happiness which you so eagerly pursued in the sweetest creature-enjoyments , was but a fancy , that it was thin , light and aiery ; that it was vain and empty , when all is fled away and left nothing behind but stings and bitter grief , but inward wounds , gripes , and dreads , upon the sight of approaching death , and under apprehensions of approaching wrath , and eternal torments in hell. then what would you give for an interest in jesus christ , and a well-grounded perswasion of his special love unto your souls ? then the manifestations of christ will appear to be no aiery thing , and that nothing besides this can rationally support your souls when you come to the borders of the grave , and to the confines of eternity . and let me further tell you that have no love to christ , that although christ whilest you are such will never manifest himself unto you in a way of love , yet there is a day coming when he will manifest himself unto you , but this manifestation will be with a vengeance , it will be in a way of most furious anger ; i mean , at the last day of judgement , when christ will be revealed from heaven , not onely to those that love him , but also to those that hate him , for every eye shall then see him , and he will come in flaming fire to take vengeance upon you that have not obeyed this gospel-precept , to love him . the consideration of this should awaken you to fear and fly from sin , which otherwise will be your ruine and eternal perdition ; and o that withall you would be perswaded to apply your selves unto the lord jesus christ by faith , that you may hereby have interest in him , and in that great salvation which he hath purchased for you , and which in the gospel in freely tendred unto you ! and this faith in christ would work love to christ , and put you in a capacity of these manifestations of christ's love unto your souls . sect. vii . vse 2. the second use concerneth such of you as have some love unto christ , but are without these manifestations ; and there are two sorts of such : 1. some of you never had these manifestations . 2. some of you have had these manifestations , but have lost them . 1. some of you never had these manifestations of christ's love. it may be you are young and raw christians , a little while ago you were forward scholars in the school of the devil , and served divers lu●ts with all your might and strength ; the lord hath lately hedg'd up your way with thorns , hath opened your eyes to see your sins , and made you sensible of your danger , but as yet your eyes are not open as to any comfortable sight of your saviour ; indeed christ hath been revealed unto you as able and willing to save you , and you have been drawn by the word and spirit to take hold on him , and to give up your selves unto him ; but as yet you are in the da●k as to your spiritual estate ; you are under doubts and fears of unsoundness and rottenness at heart , that you are hypocrites , and shall fall away , as other professors like your selves have done ; you fear you shall one day perish by the hand of saul , that the devil and your own lusts will be too hard for you , and prevail so far with you , as to pull you back into wayes of s●n , and thereby to pull yo● down into the bot●omless pit of hell : this causeth a dread upon your spirits , and fearf●ll apprehensions of gods wrath and future vengeance ; this f●tcheth many a sad and heavy sigh from your breasts , many a brinish tear from your eyes , you are troubled , bowed down greatly , and go mourning all the day : yet you are resolved to give your attendance still unto ordinances , and there to wait upon the lord , and for the lord ; you are resolved , notwithstanding all discouragements , that you will be the lords , though you know not whether he be yours ; you are resolved that christ shall have your hearts , and you will venture your souls upon him , though you know not whether you are accepted by him . this may be a use of encouragement unto you ; certainly you are such as love christ , and are beloved by christ , and christ will manifest himself unto such as have such love ; let me tell you , that christ is not far from you , whatever you may apprehend , though he be out of your sight , yet you are not out of his , his eye is upon you , and his heart is towards you ; he hears all your sighs , he sees all your tears , he pities you , and sympathizeth with you in all your griefs ; he loves you , and ere long will let you know it ; he is now preparing you for sweet discoveries of himself , and ere long he will give you those discoveries . if you follow on to seek him , he will certainly and may suddenly be found of you : and who knows but this may be the time of christ's manifesting his love ? it may be whilest you are reading this discourse , you may have a glimpse of his face , and hear his vo●ce saying unto you , be of good cheer , your sins are forgiven you . lift up the hands that hang down , lift up the heart that is cast down ; look up then dejected soul , thy saviour is before thee , open thine eyes and look , look with the eye of faith , canst thou not see a marvellous beauty in his countenance ? dost thou not perceive some smiles in his face , some smiles upon thy soul ? dost thou not feel his spirit sweetly breathing upon thine heart , perswading thee , and giving thee a sweet sense of christ's peculiar love unto thee ? dost thou not perceive some inward knocking 's at the door of thine heart , and hear some inward callings ? open to me , and i will come in and sup with thee : this is the voice of thy beloved ; make haste and open to him , open all the faculties of thy soul , lift up the everlasting gates to this king of glory ; send forth the handmaids of thy desires to invite the lord in , let thy faith take hold on him and usher him into thy soul , and then embrace him in the arms of thy dearest love , and give him such entertainment that he may abide with thee for ever . 2. there are others of you have had some manifestations of christ unto you formerly , but you have lost them : your beloved hath withdrawn himself and is gone , you call and he giveth no answer , you seek him , but you cannot find him . time hath been when your lord was present , and gave you gracious visits frequently , many a secret smile you have seen in his face , many a comfortable word you have had from his mouth , many a love-token you have received at his hand : time hath been when you had your evidences written out fair and clean , with the seal of the spirit set unto them , and how exceedingly did you then rejoice in the sense of christ's love ? how did you feast your selves upon his rich entertainment of gospel-priviledges which through him you were invested withal ? and o the admirings which then you had of free grace ! o the sweet meltings of heart in the kindly sense of sin ! o the enlargements of desire which you had in your prayers ! o the burnings of love to christ which you have often felt in your bosomes ! o the lively hopes which you had , and ineffable delight in hope of the glory of god! but now there is a strange decay within you of grace , and alteration as if you were not the same men and women as you were before . you have withdrawn your selves from christ , and he hath withdrawn himself from your souls : you have let down your watch , and the devil hath got advantage against you by his devices , he hath watched his opportunity and entangled you in the snares of some sins ; whilst you have heedlesly gone to the utmost confines of duty , and been upon the borders of sin , the devil hath sent forth a ●quadron of temptations not with fiery darts , but with silken cords , which have treated and parlyed with you to entice and perswade to go a little further , they have told you what pleasant fru●t doth grow within those borders most sweet and delicious to the t●ste ; that there are silver and golden mines which you might quickly dig up , and find precious substance ; that there you might have honour and esteem , and what would you turn your back upon all these ? would you be so nice and strict as not to despense with a little duty , as not to step over the hedge a little way , where the delights and advantage would be so great . and if you have hesitated , they have told you that it was very disputable , whether the confines of duty did not reach beyond the place which they would bring you unto , propounding the example of others of the same religious profession , that have frequently gone so far , and why should you scruple : or if it were a transgression it was but a little transgression , they would not desire you to go far , and who is there that lives and doth not transgresse those bounds ? and you might easily repent and find mercy if god were offended ; you might quickly retire and return into your former limits ; then whilst you have been parlying with temptations , the silken cords have been fastned about you , and e're you have been aware you have been drawn along , partly willing and partly unwilling , and enticed unto some kind of sins , and complyed with some kind of lusts , indulging your selves to give them satisfaction , whereby you have been beguil'd , and befool'd , whereby you have been secretly wounded and inwardly defiled ; and thus your evidences for heaven have been miserably blotted , so that now you are not able to read them . time hath been when worldly affections seemed to be mortified within you , to be dead and buryed , many a sore thrust and wound you had given unto them , and how did they bleed and faint , and grew so weak that they seemed to be giving up the ghost , and you have thought sure●y they would never ●●ir much in you any more ; and then your love to christ was strong and active , it did burn and flame within you ▪ and o the zeal which you then had for your masters honour , and you seemed to have no interest to carry on in the world but the interest of christ , and you minded not your own things upon your own account , but all your interests were swallowed up in the interest of jesus christ , which you chiefly minded and cared for , and made every thing else to truckle under it , and to be subservient unto it ; but now your affections to christ are strangely cooled ; if there be the fire of love to christ still within you , it is not fire in burning coals , or in a vehement flame , but it is a fire in a few scattered sparks , and those raked over that they give neither light nor heat , and are hardly , if at all , discernable by you ; and your wordly affections which seem'd to be dead , they have gotten spirit and life and vigour , and strength : o the eager desire which you have after the world , and the things in the world , and these accompanied with eager prosecution of the world , now the world hath your thoughts in contrivements about it , and the world hath your tongues in your most frequent discourse of it , now the world hath your hand and your time , but that which is worst of all , the world hath your heart too , the world hath justled christ off of his throne and for the present doth usurp his seat . and is it then a wonder if your beloved be offended that you should thus decline in your love , that your hearts should go a whoring from him unto the creature , in your giving those affections unto any thing in the world which are his due ? hence it is that christ hath shut up his count●nance from you , or if he looks , it is with frowns upon you ; you have lost your first love , and you have lost your first sights , and your first tastes of the love of christ ; now your spiritual joys and comforts are fled out of sight , they are lost and gone , and the bare remembrance of them only doth remain , and whatever delights you have they are only such as come in at the door of sense , you have none at all that come in at the door of faith , and your sensual delights have expelled and banished your spirituall ; now the rich gospel-priviledges have not that savor and sweet relish with you as heretofore ; your minding and savouring so much the earth and earthly things , hath disrelished your spiritual appetite . o the mischief which indulged sin hath done unto you ! o the unfelt wounds , but so much the more deep and dangerous , which sin hath given you ! o the defilements of sin in your consciences , and the stains & blots which sin hath cast upon your profession ! o the havock which sin hath made amongst your graces , and amongst your comforts ! leaves you have still of an outward profession , but where is your fruit to be found ? if you have some fruit , is it not withered fruit , ●our and ill-rellished , not such ripe and mellow and sweet fruit as heretofore in your flourishing estate ? surely the lord is at a 〈◊〉 distance from such of you , and are there not too many such amongst you ? and what need have you to remember whence you are to fallen , to ransack your hearts to find out your sins , to humble your selves deeply , to repent and grieve and mourn , to turn your laughter into weeping , and your joy into heaviness , and to return unto the lord speedily and do your first works ▪ otherwise some fearefull judgements are like to befall you , and the lord may be even forced to awaken you with a vengeance , and make you a terrour unto your selves and unto all about you : don't provoke the lord , by your thus running away from him , to follow you with a storm as he did ionas , and to devour you in the floods and waves of dreadfull afflictions , that hereby he may reduce and restore you , and keep you from being drowned in utter perdition and eternal destruction . it may be the lord hath scourged some of you for your faults with the rods of some crosses and disappointments , some outward losses and troubles ; it may be he hath put bitternesse upon those breasts which you have been sucking , and mingling gall in the cup of your pleasures which you have been drinking ; and you have begun to think of your evil wayes , and seen what an evil thing and bitter it is to backslide from the lord ; and you have thought it was best with you when you were nearest unto christ. it may be god hath dealt with you as he telleth his backsliding people he would do with them , hos. 2. 6 , 7. behold i will hedge up thy way with thorns , and make a wall that she shall not find her paths : aud she shall follow after her lovers , but she shall not overtake them , and she shall seek them , but she shall not finde them ; then shall she say , i will go and return to my first husband , for then it was better with me than now . and now you are seeking after your beloved , but he hath withdrawn himself from you , and seems to take no notice of you ; you call and cry , and sigh , and weep , and lament , and complain , and seek , and wait , and yet he withholds from you all special discoveries of his love : possibly doubts may hence arise , and fears grow upon your spirits , and you are ready to sink , and sometimes are almost overwhelmed with inward trouble . let this doctrine be an encouragement to you still to seek diligently and wait patiently , for the lord will manifest himself again unto you in his own time , which is the best time : he may try you for a while whether you will follow him in the dark , he may suffer you to wait some time for him , who have made him to wait so long time for you ; but if you persevere to seek him diligently in his wayes , you shall finde that it will not be in vain . and what would you say , ye backsliding souls , if the lord should manifest himself unto you at this time ? would you not abuse his kindness ? if he should discover his love to you again , would you not grow wanton and carnally secure ? if he should now renew your evidences and give them fair written , and easie to be read by you , would you not blot them again by your sins ? if he should now speak peace unto your consciences , would you not again return unto folly ? if he should now restore unto you the joyes of his salvation , and send down the holy ghost from heaven to come unto you , to be your comforter and to dwell with you , would you not griev and quench the spirit and provoke him to another retirement , and more dreadfull withdrawings than before ? it may be the lord will try you ; it may be the lord may draw near and make some discovery of himself , and discovery of his love unto you : it may be the lord may look kindly now upon you , and secretly by hi● spirit speak kindly unto you : you are now looking and longing , and hoping , and waiting , possibly this may be the time of your seeing his face , and the smiles that are there , of your feeling the sweet sheddings abroad of his love into your hearts by his spirit , at least he may give you a glimpse , a glance , a little taste , such as shall ravish your hearts . however wait for him , and with earnest desires and importunate requests , plead with him for his returns , and these manifestations , and that in such kinde of language as this : come lord iesus , come quickly , make haste o my beloved , make haste to my soul that thirsteth for thee , as the parched land after the sweet showers that fall from heaven , as the h●nted hart after the cooling and refreshing streams of the water-brooks . o when shall i drink of those waters of life which thou hast to give , who art the fountain and spring from whence they flow ? when shall i taste again how good thou art ? when shall i see thee again , and feed , and feast my soul again with thy love ? when lord , o when wilt thou come unto me ? wilt thou cast off for ever ? wilt thou be favourable no more ? hast thou in anger shut up thy bowels ? shall this cloud alwayes sit upon thy brow ? shall this curtain alwayes be drawn before thy face ? truth lord , i have grievously sined , and greatly offended thee ; but have i not , do i not truly repent ? is there any thing in the world so grievous unto me as the remembrance of my miscariages ? i acknowledge my offence , my folly and horrid ingratitude ; but shall my sins be alwayes a wall of separation between me and my beloved ? are not thy bowels tender ? are not thy mercies plentifu●l ? is there not forgiven●●s with thee that thou mayest be feared and the more dearly beloved ? dost thou not forgive freely without upbraiding ? hast thou not promised to be found of all them that diligently seek thee ? and didst thou ever fail in thy word unto any ? and shall i be the first ? are ●ot the desires of my soul after thee , and that chiefly , and that earnestly ? is there not dearth and drought in all things beneath thy self , nothing that can give me satisfaction ? have i not renounced the world for my portion ? thou mightest send me to the world for help and comfort , to the world which i have over-earnestly desired and loved , and over-eagerly ●ought for contentment and happiness in ; but is this thy wont , and thy way , and the manner of thy dealing with them that are grieved for their sin , and ashamed of their folly ? hast thou not promised to manifest thy self unto them that love thee ? and do not i love thee ? dost not thou who knowest all things , know that i love thee ? though my love be imperfect , yet is it not true ? though it be weak , yet is it not sincere ? else whence are these desires after thee above all persons and things in the world ? are not these the product of true love ? and wilt thou not make good thy promise then , to manifest thy self unto me ? and if i had the manifestations of thy love , would not my love grow and encrease hereby ? should i not love the more dearly and strongly , if i had clear discoveries , and were perswaded assuredly of thy love unto me ? truth lord , i am altogether unworthy of such a favour ; but didst thou ever bestow this favour upon any for their deserts ? are not all thy gifts free ? and am not i as capable as any of free-grace ? the more unworthy , the more i shall admire thee ; the more is forgiven , i shall love the more ; and may i not now have a taste of thy loving kindness ? hasten my beloved , o hasten unto me , and be as a roe upon the mountains of spices ! do not veil thy face from me any longer , do not conceal thy love , but now , o now draw near , and make me exceeding glad in the light of thy countenance , and in the beauty of thy face , and smiles thereof . such desires and pleadings as these might prevail with the lord forthwith to return again unto you , and to say , well soul , i have heard thy prayer , thy breathing , and thy cry ; thy pleadings have prev●●ed with me , and i am now come unto thee , and be it to thee according to thy desires ; come soul , and look up , lift up thine eyes , and see , here i am , behold me , behold me ; this day i am come to bring glad tydings of great ioy unto thee . i assure thee , that i am thine , and all mine is thine , and thou art mine , and shalt be mine for ever . and what words can found so sweet and yield such comfort , as these or such like , spoken by the spirit unto the hearts of those from whom christ is withdrawn ? sect . viii . vse 3. the third use doth concern you that do love christ , and have the manifestations of his love to your souls : three things be exhorted unto ; 1. rejoyce in the lord. 2. admire his free grace . 3. labour to retain these manifestations . 1. you that have the manifestations of the love of christ , rejoyce in the lord ; of all persons in the world , you have most reason to rejoyce , you are the happiest men and women alive . it is not wealth in the greatest abundance which can make men happy , the richest persons have often thorns of the greatest discontent to pierce their hearts , and stings of the greatest guilt to wound their consciences : it is not the highest honour and worldly dignity which can make men happy ; the vilest men are often exalted , and those that are in the highest places , are in the most slippery places , from whence they are soon cast down into destruction , and whatever security they have in life , yet they are usually consumed utterly with terrours when grim death doth appear and summon them to depart . it is not the sweetest sensual delight which can make men happy ; vanity is the attendant , and vex●tion of spirit is the consequent of all those pleasures that are sensual and sinfull , which are the seed also of pain and everlasting torment : such onely can be said to be happy in truth , as are really united and related unto jesus christ , and through him reconciled unto god , and entituled unto the kingdom of heaven ; but you are the most happy , and have reason to take the most comfort , who have not onely relation unto christ , but also the manifestations of him ; who know that christ is yours , and you are his , that christ loveth you , and that his love , as it had no beginning , so it is without changing , and will know no ending . if you know that christ loveth you , you have reason to rejoyce , because hereby you may know assuredly that you are elected , that god by an eternal and unchangeable decree hath chosen you , when he hath chosen so few of fallen men , and none of the fallen angels , and when there was not the least foreseen motive to induce him hereunto ; the assurance of this may yield unexpressible sweetness unto you . if you know that christ loveth you , you may know assuredly your effectual calling , conversion , and wonderfull union unto christ ; and o what matter of joy is it to think , how god hath called you out of darkness into his marvellous light ! how he hath delivered you out of the snare of the devil , and the bonds of your own lusts , and set your souls at liberty ! how he hath wrought a miracle in your first resurrection from the grave and spiritual death of sin , & put forth the same power in your new creation & change of your natures , as in his first creation of the world ! how he hath dissolved and made a divorce between your hearts and your sins , and so wonderfully united and espoused you unto the lord jesus , and by this conjunction and relation given you an interest in all the priviledges which christ hath purchased . if you know that christ doth love you , you m●y know assuredly that you are justified through his merits and mediation , and o what matter of joy is this , to think that all your sins original and actual , are pardoned , that none can lay any sin to your charge , because god hath justified you ! that there is none that shall condemn you , because christ hath loved you , and out of love hath dyed for you , and is now making intercession for you at the right hand of god , rom. 8. 33 , 34. to be acquitted from all guilt , and no more lyable unto future wrath than if you had never offended ; and when you had no righteousness of your own , to be accepted as perfectly righteous in the sight of god , through the imputation of christ's perfect righteousness ! who have reason to rejoyce , if you have not reason ? if you know that christ loveth you , you may assuredly say , that you are the sons and daughters of the lord almighty ; and will you not rejoyce , when of children of the devil , children of disobedience , children of wrath , you are made the children of god , the glorious jehovah , that is the supream sovereign and king of the whole world , and when you have not an empty name onely , but are intituled to all the priviledges of his children ? if you know that christ doth love you , you may know assuredly that he will keep alive his interest in you , preserve his grace in your hearts , and enable you to persevere in faith and holiness , notwithstanding all the alluring temptations which you may meet withall in the world , notwithstanding all the suggestions and oppositions of sathan , and notwithstanding all the powerfull workings of your remaining lusts and corruptions , all which do combine together , and use all their power and policy ( which is great ) to extirpate your grace , to draw you unto sin , to entice or force you out of the wayes of god ; and o what matter of comfort is it , that the lord jesus who loveth you , hath undertaken for you , to keep you in his hand , and by his unseen but mighty power to enable you to resist and overcome , to hold on in his wayes , and hold out unto the end , so that you may triumph with the apostle , and say , as rom. 8. 35 , 37. who shall separate us from the love of christ ? shall tribulation , or disiress , or persecution , or famine , or nakedness , or peril , or sword ? nay , in all these things we are more than conquerours through him that loved us . and you may be perswaded as paul was , and greatly rejoyce therein , that , as v. 38 , 39. neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , nor heighth , nor depth , nor any other creature shall be able to separate you from the love of god which is in christ iesus your lord. if you know that christ doth love you , you may know assuredly that your prayers have audience with god , that whatever imperfections and sinfull mixtures they have , yet that they are mingled with the sweet incense of christ's merits , through which they are persumed and accepted ; and what comfort is this , that whatever you ask of the father in the name of your dear lord jesus , if it be for his glory and your good , he will certainly procure it for you . to conclude , if you know that christ doth love you , you may know assuredly that you are heirs of the kingdom of heaven , and that as certainly as you are alive , you shall attain eternal felicity in the beatifical vision and fruition of your lord ; as certainly as you have the first fruits , so certainly shall you have the harvest ; as certainly as you have the earnest , so certainly shall you have the inheritance ; as certainly as you see christ by faith here , so certainly shall you have the beatifical vision of his person and glory in heaven , and be made perfectly happy in the eternal and full enjoyment of him ; o how should you then rejoyce in the lord , rejoyce in his person , rejoyce in his love , rejoyce in his benefits , rejoyce in what you have , and rejoyce in what you hope to have by him ; rejoyce in what you see now , and feel now , and taste now ; and rejoyce in the foresights and foretastes of your happiness to come . rejoyce in the lord always , and again i say rejoyce . 2. if you have manifestations of christs love unto you , admire his free grace in these manifestations ; as ioh. 14. 22. when christ had promised to manifest himself unto such as love him , iudas ( not iscariot , he was the traytor , and had no true love to his master , but iudas the brother of iames ) saith to him , lord how is it that thou wilt manifest thy self unto us , and not unto the world ? this question is not a question of enquiry concerning the way and manner how christ would manifest himself unto them , but it is a question of admiration concerning the thing ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what is done ? or what is come to pass ? how is it ? or whence is it ? his question did not expect an answer , neither do we find any to it , but onely expressed his wonder that christ should manifest himself unto them . and how should you wonder then that the lord jesus should manifest himself unto you ! that the lord jesus , whose name is wonderfull , and hath so many wonders in him , a person of so great eminency and excellency , who hath such a crown of glory upon his head , such robes of glory upon his back , and on the vesture of his garment and his thigh a name written , king of kings , and lord of lords ; that this most excellent person should manifest himself unto you , such as you , when he conceals himself from the greatest princes of the earth , who by their interest , authority and influence might that highly promote his glory , he should manifest himself unto you , who for the most part are low and mean , poor and despised in the world ; that when he hideth himself from most of the wise and prudent , and great scholars in the world , who by their parts and learning might magnifie his name , and spread his fame , he should manifest himself unto you , who for the most part are persons of mean parts and education ; that when christ hideth himself from many moralists , who have escaped the grosser pollutions which are in the world , he should reveal and manifest himself unto you , some of whom before conversion were notoriously guilty of most foul sins ; that when christ manifesteth himself unto so few , that you should be in the number of those few ; how many wonders are here ! that this glorious person should send down another glorious person , i mean the holy ghost , from heaven , ( which is more than if he had sent down all the glorious angels which are in heaven ) to make this discovery of himself unto you ; that he should make use of the foolishnesse of preaching as a means to effect this great thing , that while a man of like passions and infirmities with your selves is opening and applying the scriptures , the lord by this means should unveil himself and open the treasures of his love unto you : that your humble fervent and believing prayers here on earth should ascend up to the throne of god that is in heaven , and move the lord jesus that is there to come down , thence , though not in person , yet by his spirit ; that prayer should open heavens gate , and have such a prevalency for this manifestation and discovery of christ ; though the best prayers of the best men are not without mixture of sin : that whilst you are sitting at the lords table , the lord himself should give you a visit , and whilst you are eating bread and wine at the sacrament , he should give you to see and feel and taste himself and his love by your spiritual senses . it was wonderful humiliation in christ that when he could have commanded the most , stately horses , yea lions , elephants , or unicorns , he should ride to ierusalem upon an ass , and when christ hath the chariots of so many thousand glorious angels , which he could command and ride triumphantly in , when he makes discovery of himself unto his people , that he should make use of the chariots of so mean ordinances in the discovery of himself unto you ; how many wonders are here ? how should you admire his wonderful grace and love , and say , what is man that thou art thus mindful of him , or any of the sons of men , that thou shouldst thus visit them ? what are we unworthy wretches ? and why shouldst thou manifest thy self unto us ? even so dear jesus because it seemed good in thy sight : especially you have reason to wonder and admire at the manifestations which christ hath given of himself and love to you , when you consider the excellency of these manifestations and discoveries beyond all other discoveries . if you have seen the most rare works of art and human invention , the most curious pictures , the most stately edifices , or any other works of the most ingenious contrivement : if you have viewed the works of nature which do far exceed those of art , the beautiful frame of the heavens over your heads , and the glorious luminaries of sun , moon , and stars , in their wonderful light and motion ; the earth under your feet when it hath got on its best attire , when the fields are clothed with grass in the spring , or enriched with corn in the summer ; if you have seen the most pleasant brooks and streams , and fountains of water , the most stately groves with losty and broad shadowing trees ; the most flourishing orchards , most richly laden with variety of the most delicious fruit ; the most delightfull gardens with variety of the choisest flowers casting forth the most fragrant smell ; if you have seen all sorts of birds , and fowls in the air , all sorts of beasts on the earth , all sorts of fish in the sea ; if you have seen the most goodly men that ever were born ; the fairest women , with the most sparkling beauty : what is the sight of all these things , and the most lovely objects that ever were visible to the eye of the body ? the sight of all is but mean and contemptible and not worthy to be named in comparison with the sight of the lord jesus by the eye of the soul ; whatever beauty and loveliness there is to be found in any , or in all visible creatures , there is infinitely more beauty and loveliness in jesus christ ; all visible beauty is but a shadow , in christ there is substantial beauty ; all visible beauty is fading , like the flower that soon withereth , like the leaf that soon fadeth , but in christ there is permanent beauty ; all visible beauty is inferiour and mean , yea deformity compared with christ's transcendent loveliness . there is no discovery to the eye of the mind comparable to the discovery of christ unto the eye of faith ; the light of nature in the greatest improvement of it , is but a weak and dim light in comparison with the spiritual light of the knowledge of christ ; no light so clear and bright , no light so pure and sweet , as that which makes discovery of the lord jesus unto the soul. this discovery of christ doth dispel clouds from the mind , and exhale lusts from the heart ; it doth brighten the understanding and cleanse the affections ; it doth warm the heart with love , and fill the heart with comfort ; it quiets the conscience and purifies it ; it gives a most sweet peace and tranquillity to the spirit , and withall brings in such spiritual joy , as is unspeakable and full of glory . o how then should you admire the riches of the grace , and kindness of the lord jesus christ unto you ! that he should give unto you this discovery of himself , when the discovery is so admirable , so excellent , so desirable , so useful , and which doth list you up into a far higher degree of excellency , than the otherwise most accomplisht persons in the world , that are without this discovery . 3dly . to conclude , if you have these manifestations of christ and his love unto you , labor to retain these manifestations . in a word , take heed of indulging your selves in any sins , which may provoke him to depart from you , and withdraw the sweet and comfortable influences of his spirit , and be diligent in the use of all means and ordinances , publick , private and secret , whereby you may maintain daily communion and fellowship with him . finis . books printed for , and sold by samuel s●int at the bell in little brittain . the vanity of mans present state proved and applyed in a sermon on psal. 39. 5. with divers sermons of the saints communion with god , and safety under his protection , in order to their future glory , on psal. 73. 23 , 24 , 25 , 26 , by the late painful minister of the word mr. iohn wilson . a treatise concerning the lords supper , with three dialogues , for the more full information of the weak , in the nature and use of this sacrament , by thomas dolittle ▪ from 1 cor. 11. 24. this do in remembrance of me , the ninth edition . time , and the end of time , in two discourses , the first about the redemption of time , the second about consideration of our lat●r end , by iohn fox . godly fear , or the nature and necessity of fear , and its usefullne●●● both to the driving sinners to christ and to the provoking christians on in a godly life , through the several parts and duties of it , till they come to blessedness , heb. 12. 20. let us have grace whereby we may serve god acceptably with reverence and godly fear . the door of heaven opened and shut ; opened to the ready and prepared , shut against the unready and unprepared ; or discourse concerning the absolute necessity of a timely preparation for a happy eternity , by iohn fox minister of the gospel , and author of the discourse concerning time and the end of time. a vindication of the sermons of his grace john archbishop of canterbury concerning the divinity and incarnation of our b. saviour : and of the lord bishop of worcester's sermon on the mysteries of the christian faith, from the exceptions of a late book, entituled, considerations on the explications of the doctrine of the trinity : to which is annexed, a letter from the lord bishop of sarum to the author of the said vindication, on the same subject. williams, john, 1636?-1709. 1695 approx. 282 kb of xml-encoded text transcribed from 66 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a66436 wing w2742 estc r10240 12927205 ocm 12927205 95552 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a66436) transcribed from: (early english books online ; image set 95552) images scanned from microfilm: (early english books, 1641-1700 ; 991:31) a vindication of the sermons of his grace john archbishop of canterbury concerning the divinity and incarnation of our b. saviour : and of the lord bishop of worcester's sermon on the mysteries of the christian faith, from the exceptions of a late book, entituled, considerations on the explications of the doctrine of the trinity : to which is annexed, a letter from the lord bishop of sarum to the author of the said vindication, on the same subject. williams, john, 1636?-1709. nye, stephen, 1648?-1719. considerations on the explications of the doctrine of the trinity. burnet, gilbert, 1643-1715. [8], 102, [2] p. printed for ric. chiswell ..., london : 1695. reproduction of original in huntington library. attributed to john williams. cf. nuc pre-1956. half title: a vindication of the archbishop tillotson's sermon, concerning the divinity and incarnation of our b. saviour, &c. errata: p. [8] created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng tillotson, john, 1630-1694. stillingfleet, edward, 1635-1699. -mysteries of the christian faith asserted. jesus christ -divinity -early works to 1800. trinity -early works to 1800. incarnation -early works to 1800. 2005-01 tcp assigned for keying and markup 2005-03 spi global keyed and coded from proquest page images 2005-05 melanie sanders sampled and proofread 2005-05 melanie sanders text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a vindication of the archbishop tillotson's sermons , concerning the divinity and incarnation of our b. saviour , &c. imprimatur , lamb. nov. 17 , 1694 . ra. barker . a vindication of the sermons of his grace john archbishop of canterbury , concerning the divinity and incarnation of our b. saviour : and of the lord bishop of worcester's sermon on the mysteries of the christian faith : from the exceptions of a late book , entituled , considerations on the explications of the doctrine of the trinity . to which is annexed , a letter from the lord bishop of sarum to the author of the said vindication , on the same subject . london : printed for ric. chiswell , at the rose and crown in st. paul's church-yard . mdcxcv . to his honoured friend , james chadwick , esq. the present i here make you being a vindication of my late lord of canterbury , and the cause he seasonably appeared in , and successfully defended , the dedication of it seems of right to belong to you , who besides the happiness of a near alliance and a long and inward acquaintance , had a just esteem and veneration for him. it was not without his grace's direction and encouragement that i entred upon this work ; and had he lived to have perus'd the whole , as he did a part of it , ( a few days before his last hours ) it had come with greater advantage into the world , and much more to my own satisfaction , as having passed the trial of that exact and impartial judgment which he was wont to exercise in matters of this nature . but however it may fall short in that particular , such as it is , i here present it to you , not doubting ( though it may not deserve it for its own sake ) but you will accept it in remembrance of so excellent a friend , and as a testimony of all due respect from , sir , your affectionate servant , j. williams . the preface . the subject which the author of the considerations undertakes , is a prime article of the christian faith , and so requires seriousness and decorum in the management of it : and the persons to whom he declares himself an adversary , are not only of an eminent order and station in the church , but also such as have approved themselves in their writings to be of that learning and judgment , that temper and moderation , that their adversary cannot but pay some reverence , in expressions at least , to their persons for it . but notwithstanding this , as if he had a distrust in his cause , and durst not venture it abroad into the world upon the strength of its own reason and authority , he soon endeavours to prepossess his unwary readers with such insinuations as he thinks will make them , if not of his own party , yet suspect the sincerity of the other . for would you know who those are that he proclaims war against ? they are one while a poor sort of weak people at the best , that , he saith , neither have nor can defend their cause , but have given it up to the socinians : but if you would indeed know who they are , in their proper colours ; they are the great pensioners of the world , that are bribed with great rewards . they are of a church , whose fears and aws are greater than their bribes . another while they are great men indeed that defend the doctrine of the trinity against them , but 't is that they must maintain it , p. 44. so that set aside preferments , fears and aws , and without doubt these great men , and the whole church and nation ( as he would have it believed ) would socinianise , and become their proselytes . would one think that this person had ever read the character his grace has given his predecessors in that controversy , who used generally to lay aside unseemly reflections , & c. ? would one think this to be the person that in the page before said , that the archbishop instructed the socinians themselves with the air and language of a father , not of an adversary or judge ? or rather , has he not given us reason to think he would have these doubtful expressions construed to the disadvantage of him whom he therein pretends to commend ? or does he think , that after all , he has wiped his mouth , and comes off with some decorum , that he asks pardon , if there be any thing here said , not respectful enough . solomon saith , as a mad man who casteth firebrands , arrows , and death , so is the man that deceiveth ( or as the septuagint reads it , traduceth ) his neighbour , and saith , am i not in sport ? for can any thing blacker be said , than that because of the preferments on one side , and the fears and aws on the other , these great men defend the doctrine of the trinity , and defend it because they must . all that can be said is , that in his opinion these are fatal biasses ; in his opinion , i say , who after all his pretence to a freedom from these biasses which the great pensioners of the world are under the power of , cannot so smother it , but upon occasion it will break forth : o , saith he , let the church-preferments be proposed as the reward of only learning and piety , and then mighty things shall be done , and it shall be soon seen how many eyes this liberty would open . surely he must have too fatal an inclination this way himself , that can think so ill of mankind , and of such who are known to have been tried when time was , but despised his sort of bribes and fears too , when armed with power and authority ; when they , with a bravery becoming their learning and integrity , dar'd to own ( in his phrase ) not only an inconvenient but a dangerous truth , p. 65. surely this is a sort of treatment that these venerable persons might not have expected from one of that denomination , that used to argue with decency . but what may not be expected from him , who has the confidence to tell the world , that the ancient unitarians did generally reject the gospel , and other pieces now attributed to st. john , and said they were written by the heretick cerinthus ? p. 50 , &c. and because he thought himself obliged rather to vindicate those beloved predecessors of his ( as he would have it ) than those divine books ; he pretends particularly to set down their reasons in order ; of which matter , though ( as he tells us ) he will affirm nothing ; yet , saith he , i should be glad to see an answer to their exceptions . after which , i hope these great men will think it no disparagement to suffer the utmost indignity in such company as that of the divine evangelist . but of this more in its proper place . but why doth our author thus lead up the van , and bring up the rear of his answer to these venerable persons , with this popular topick of church-preferments , and church-fears ? was there never a time when the church of god professed the same tenets which our church defends , without any of those great rewards to bribe them ; and when on all sides they were beset with the aws and fears of a furious and embitter'd adversary ? was there not a time when his unitarians possess'd some of the greatest preferments , when ( as our author tells us ) they had their paulus patriarch of antioch ; and photinus metropolitan of illyricum ; and that their followers abounded every-where , & c. ? p. 53. and i may tell him as a secret , was there not a time when the power of these fatal biasses was abroad , that their metropolitans were not wont to treat the trinitarians with the air and language of a father , but of an adversary , and a tyrannical judge ? what else was the meaning of the commotions , violences , and outrages us'd in those days , when fire and faggot were even among them in fashion ; when bishops were deposed , exiled , slain , and the whole empire in a combustion by those infamous practices ? surely ( as our author saith of his adversaries ) if those persons had believed as they said , they could never think it necessary to use the precaution of such mighty aws and draconick sanctions , to maintain a truth so obvious , as they pretend , to every unprejudiced , and every honest man , p. 54. this , i doubt me , is in his words a thorny and ungrateful subject . and he may thank himself for giving the occasion ; and me for not tracing it further . for which , as i am not conscious to my self of having done them any wrong ; so i don't think it fit to conclude my preface , as he doth his , with asking his pardon . errata . page 6. l. 28. dele from and to perswasion . p. 12. l. 25 : r. uncouth . p. 13. l. ule . r. paraphrase . p. 18. l. 16. r. what if . p. 26. l. 15. for usually r. really . p. 71. l. 15. after place make a ( , ) l. 16. for and r. and , l. 17. after created make a ( t ) a vindication of the sermons of his grace the archbishop of canterbury , concerning the divinity and incarnation of our b. saviour , &c. sect . i. of the deity of our saviour . the author of the considerations having taken a liberty of dispersing the matter before him without any just order , doth accordingly often repeat things of the same kind ; making some ventures upon a point in one place , and taking it up again in another ; so that his reader is often rather amused than satisfied . tho withal , he takes occasion to quicken his matter ( which would otherwise have proved nauseous and heavy ) with several part remarks and reflections . but being my design is not like a man of mystery ( as he scoffingly represents it ) to darken the cause , or to cast a mist before the eyes of the reader ; i shall gently lead him by the hand , and endeavour to put what i have to say , into that order , that whatever force is in it , the reader may soon discover ; or what defects may be in it , he may be able to detect . this author allows his grace to be open and ingenuous in declaring his opinion of the trinity ; and is pleased to allow him a right to alledge particular scriptures to prove the divinity of our saviour . and whether he has proved it or not , is the point in controversy . before i proceed to which , i shall briefly state the point , and shew what are the distinct opinions of the orthodox , the arians , and socinians , concerning it ; for into one of these , is the whole to be resolved . the orthodox hold , that christ the word , and only begotten of the father , was truly and really god from all eternity ; god by participation of the divine nature and happiness together with the father , and by way of derivation from him , as light from the sun ; and that he made all creatures , and so could no more be a creature , than it is possible for a creature to make it self . thus a. bp. p. 23 , 37 , 38. the arians conceive , that sometime before the world was made , god generated the son after an ineffable manner , to be his instrument and minister in making the world. and this son is called god in scripture , not in the most perfect sense , but with respect to the creatures whom he made . so our author , p. 46. a socinus held , that the son was not in being till he was the son of the virgin ; and that therefore he was a god , not in nature , but by way of office , mission , or representation , as moses , and others , are called god in scripture . so our author , p. 48. b against these two last , his grace directed his discourse , and took them up in order ; and in the first place founded his argument upon the first chapter of st. john's gospel . here his adversary labours with all his might to put by the force of those arguments . doth the archbishop reason from the context ? if you will believe this author , this text is alledged impertinently by him for the trinitarians , which it doth not favour , no , not in the least . that his grace can raise the expressions no higher than arianism , p. 46. that as for the historical occasion assigned by his grace , there is no historian ( he is sure , no ancient historian ) assigns it . and that many of the ancients did believe that cerinthus was the true author of the gospel imputed to st. john ; and that the ancient unitarians did reject the gospel , epistles , and revelation now attributed to him , p. 49 , 50. this is the sum of what he has said ; all of which will be comprehended under the following heads . 1. i shall consider the authority of st. john's gospel , and other writings ascribed to him . 2. i shall consider the authority of those vnitarians who , he saith , rejected those writings . 3. if st. john proves to be the author of the gospel , i shall consider the occasion upon which he is said to have written that book . 4. i shall defend the orthodox explication of it , given by the archbishop . 1. i shall consider the authority of those writings , which are usually ascribed to st. john , viz. the gospel , three epistles , and the revelation . it 's much , that we should be put upon the proof of this at this time of day , and by one that professes himself to believe the christian religion ; of which inconsistency , i think it 's much more difficult to give an account , than of the writings of that apostle , called in question by his dear friends , the ancient vnitarians . it is certain , that there was not the least occasion given him from the point in dispute to enter upon this matter , where both sides agreed , or would be thought to be agreed about the authority of the book they reason from : and which he saith , is with great colour alledged for the arian doctrine , p. 46. and that socinus's explication of it , would perfectly agree to the lord christ. but i must confess , he has given too great reason to suspect , that he is in this point of the same mind with the ancient vnitarians ; and would allow cerinthus , or simon magus , or any of the like rabble , to be author of those writings , rather than that divine apostle . but as he wisely observes , that those ancient vnitarians that had rejected them ; yet , because they saw it begun to grow into credit among the other denominations of christians , many of which had been seduced by the platonick philosophers that came over to christianity ; therefore they were careful to show them , that it was capable of a very allowable sense ; and that it doth not appear , that either st. john , or cerinthus , intended to advance a second god , p. 53. a that is , in plain and honest english , they themselves did not at all believe those to be the works of st. john ; but because there was no going against the stream , and that among the other denominations of christians these were universally received , they would then swim with it ; and then whoever was the author , whether st. john or cerinthus , was no trinitarian . and if they could have made this out to the satisfaction of the adverse party , and there had been nothing wanting but their approbation of the aforesaid works to have made the christians of other denominations intirely theirs ; then they that at first held , that cerinthus , and not st. john , was the author ; and towards an accommodation , came so far , as to say for convenience sake , st. john , or cerinthus , to remove all rubs out of the way , and to have compleated the design , would without doubt have intirely come over so far to them , whatever they themseves thought ; and they would have consented that st. john , and not cerinthus , was the author . but alas ! that was too hard a task , for st. john himself would not bend and comply , and could not be made a vnitarian . in the beginning was the word , and the word was with god , and the word was god , &c. was as stable as a rock ; and therefore if st. john would not be for them , they would not be for him . and then all the vnitarians with one consent reject the gospel , epistles , and revelation , and give the honour from st. john to cerinthus , who should be said to write them , to confirm this heretick's cabalastick and platonick notions about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or word , and his jewish dreams about the millenary kingdom , p. 50. now which part our author will take to , whether that of the ancient vnitarians , who , he saith , were contemporaries to the first fathers of the church , and were older than any of those fathers whose works are now extant ( if we will believe him ) ; whether , i say , he will take to them and reject these books , or whether forsake his friends , and side with those fathers whose works are now extant , and the rest of the catholick church in receiving them , i am not able positively to determine ; for he holds us in suspence and saith , he will affirm nothing in the matter , but should be glad to see a good answer to the exceptions against these books , which we receive as st. john ' s , that were made by the ancient unitarians . i do not think my self obliged to enter into the merits of that cause , unless he will yield those books of st. john to be for the trinitarians , and therefore calls their authority in question : but when he professes st. john not to favour , no not in the least , the trinitarian doctrine , and to be wholly socinian , what need is there to prolong the time and postpone the consideration of the main cause , and that i must be put upon the proof of this , and hew my way through all those formidable arguments of the unitarians against st. john's writings , before i must be admitted to argue the point in debate ? which is , as if when his grace had said , that the first chapter of genesis might as well be interpreted of a new moral creation , as the first chapter of st. john ; before he would allow me to proceed to the proof of this , he should require me to shew that moses wrote the book of genesis , and oblige me to answer all the arguments of abenezra against it . but how impertinent soever this may be , yet to shew my self a fair adversary , i will return him his complement ( since i have time for it ) that he shall not ( as he saith to his grace ) put that question , which i will not satisfy , if i can , and reasonably may . let us then see ( for he has undertaken to shew us them ) what were the allegations of the unitarians out of eusebius , but especially out of st. epiphanius , who hath written very largely of this matter ( as he saith ) . for these arguments this author refers us to eusebius and epiphanius , but as for eusebius , he says nothing of these arguments our author cites him for ; and as for what are in eusebius , they are not the allegations of the unitarians , but of some of the otherwise orthodox against the apocalypse , as i shall shew . as for epiphanius , our author saith , he hath written very largely of this matter : but if he has , it had become him to have observ'd that it was because of the answer he has given to the arguments which the alogi ( in our author 's english , the unitarians ) alledged against st. john's writings , in which that historian is very particular ; and not to propose them as if they had stood the shock of several ages , and to this day wanted a reply ; for after this manner he introduces them , i should be glad to see a good answer to the exceptions of the unitarians , against the books which we receive as st. john's . but perhaps in his esteem what epiphanius hath said , is not a good answer ; and as impertinent and ridiculous as that he makes for him in the case of thyatira , of which more anon . it 's time now to examine them . object . 1. the unitarians said , that it was the current opinion and general tradition , that cerinthus , and not st. john , was author of the gospel , epistles , and revelation , that go under st. john's name : for as to the revelation , it was scarce doubted by any to be the work of cerinthus ; and as such , was wrote against by divers learned men of the catholick persuasion , as 't is now called . a. the answer epiphanius gives to that clause about cerinthus , is , how could cerinthus be the author of that which was directly opposite to him : for cerinthus would have christ to be a meer and late-born man , whereas st. john saith , the word always was , and came from heaven , and was made flesh . now i conceive this answer of epiphanius to be good , unless they would have cerinthus to contradict himself . as to the other clauses of our author's objections , ( for they are not in epiphanius ) nothing is more false , than that it was the current opinion and general tradition that cerinthus was the author of all those writings ; and that the revelation was scarce doubted by any to be his , and was wrote against , as such by divers of the catholick persuasion : for , 1. there were some books of st. john , of which there never was any question in the christian church , which eusebius calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such is his gospel , which irenaus , and eusebius from him , say he published , while at ephesus , at the instance of the asian bishops , and as such is often quoted by the fathers . this sandius , a late author of the unitarians acknowledges , who saith , the gospel was always accounted canonical . such again is the first epistle of st. john , which , saith eusebius , is admitted by the present as it was by the ancient christians without dispute . so st. jerom ; upon which grotius saith , that it was never doubted to be st. john's . so sandius again . 2. those books that were not so generally receiv'd as st. john's , were yet for the most part receiv'd as canonical . such were the 2 d. and 3 d. epistles ; of which some would have another john , call'd john the presbyter , to be the author , as st. jerom saith , and grotius from him ; but for the most part it was believed to be st. john the evangelist * : against which ( it seems ) the ancient unitarians had nothing particularly to object ; for else we should have learn'd it from our author . of this sort is the apocalypse ; of which , saith our author , it was scarce doubted by any to be the work of cerinthus . eusebius indeed saith , some do question it : but who and how many were they on the other side that did not doubt of either its authority or author , even such as justin martyr , irenaus , tertullian , &c. † some of which interpreted it , ( as st. jerom saith ) and say that st. john wrote it when in patmos . but i shall refer our author for the rest to grotius and sandius ; the latter of which charges them with blasphemy that would attribute it to cerinthus . lastly , saith our author , the revelation was as the work of cerinthus , wrote against by divers learned men of the catholick persuasion . a. dionysius alexandrinus was of the number of those that questioned whether st. john the evangelist were the author ; and for this indeed he offers several reasons , but of so little force , that if our author hath seen them , as he has not so he could not have the confidence to propose them in behalf of his ancient unitarians . but whatever that father thought of the author , he allowed the book to be divine . there were indeed some others of the catholick persuasion , that dionysius spoke of in the same book , ( as eusebius eccles. hist. lib. 5. cap. 24. relates ) that would have the apocalypse wrote by cerinthus ; but they were few , and such as were troubled with a sort of millenaries , followers of nepos an egyptian bishop , ( of repute for his learning , faith , and knowledge of the scripture ) who for their opinion quoted the apocalypse . and it seems , as the ancient unitarians rejected st. john's writings , because they favour'd the divinity of our saviour ; so those ( otherwise orthodox ) would , it 's likely , have rejected the apocalypse , because it favoured ( as they thought ) the cause of the millennium . upon the whole it appears , that it was the current opinion and general tradition , that st. john , and not cerinthus , was the author of the works attributed to that evangelist . object . 2. they objected , he saith , ' that this gospel is wholly made use of by the cerinthians and valeminians , the two chief sects of the gnosticks , and for this he quotes irenaeus , as well as epiphanins . a. what is this brought to prove ? will it prove cerinthus to be the author of that gospel ? then it may as well prove valentinus to be the author of it , as cerinthus , since the valentinians wholly made use of it , as well as the cerinthians . or will it prove that the gospel is a valentinian , a cerinthian , or gnostick gospel ? then so would the other scriptures be such as the sects were that quoted them , that corrupted and wrested them , to serve their purpose . and thus irenaeus tells us the gnosticks did , as he gives instances enough , haer. l. 1. c. 15 , 16 , 17. nay , cerinthus himself owned the gospel of st. matthew , at least part of it ; will it therefore follow that the doctrine of cerinthus was favoured in that gospel , or might be proved from it ? but his grace saith , this gospel was wrote against cerinthus ; and then , saith our author , how came the cerinthians to use it ? a. they used it as the other hereticks used that and other scriptures . and irenaeus applies this to another purpose ; for , saith he , by this means they give testimony to us . and this they might so much the rather do , as the evangelist makes use of several terms of theirs ( as his grace and grotius have shewed ) such as life , light , fulness , which the followers of cerinthus ( who were willing to catch at any thing , as appears from irenaeus ) finding there , would challenge for theirs ; and this our author himself intimates , when he thus expounds irenaeus , that they , the gnosticks , greedily used this gospel as a proof of their eons . object . 3 : ' the other three evangelists suppose all along that our saviour preached but one year , and therefore they reckon but one passover ; but ( the pretended ) st. john counts three years , and three passovers ; which , saith our author , ' seems to me an unaccountable contradiction ; and yet it is granted on all bands , some finding a 4 th year and passover . answ. it is an unaccountable contradiction indeed , if the other three evangelists had said , that our saviour preached but one year , and that there was but one passover , when st. john saith there were three passovers , and consequently three years , or thereabouts . but the question is , whether the three evangelists gave any such account ; i am certain they do not . and if one will but consider the occurrences in the time of our saviour's preaching , as it 's impossible ( morally speaking ) it should all be done in one years time ; so he that will but consider the way of computation , as epiphanius hath done haer. 51.22 . will see that what st. john saith must needs be true . but what then will become of the other evangelists ? must they be excluded out of the number of the canonical ? no surely . but we are to consider when each evangelist begins , and what he takes in hand to pursue , of which epiphanius gives a very good account . and if we take this course , we shall find the latter evangelists often to supply the omissions of the preceding . and so st. john , who lived the longest , and wrote last of them , doth in the case before us , and distributes the time of our saviour's ministry into annals , or passovers , after the jewish way of computation , beginning his account from our saviour's baptism , and connecting it to john the baptist's imprisonment ( where the other evangelists begin ) by which means the history is made compleat , and the evangelists are found to agree , as eusebius , and st. jerom observe . the omission of which , by the other evangelists , makes it no more a contradiction , than when st. matthew begins the genealogy of our saviour with abraham , st. luke carries it to adam , and st. john makes him to exist before the world. omissions are no contradictions , and such as these no unaccountable omissions . and as for that single passeover , the other three speak of , it was not , as that was a chronological character of time , circumscribing the whole space of our saviour's ministry ; but a remarkable point , denoting the special season he suffer'd in , with relation to the great type under the law , and for which he is sometime called our passover . this , i say , no more describes the compleat time of his ministry , than it will follow that because pontius pilate was then said to be governor of judea , that he was governor but one year only . object . 4. ' the other evangelists agree , that immediately after his baptism our lord was led into the wilderness to be tempted forty days . but cerinthus , who knew not the series or order of our saviour's life and miracles , says in the gospel , which he has , say they , [ viz. the ancient unitarians ] forged for st. john , that the next day after his baptism , our saviour spake with andrew and peter , and the day after went to galilee , and on the third was at a wedding in cana , and after this departed with his mother and brethren to capernaum , where he abode some time . a. our author saith , the next day after our saviour's baptism , he spake with andrew , &c. i answer , 1. there is no mention at all of our saviour's baptism in that chapter , but the history of that being particularly relalated by the other evangelists , st. john supposes it , and refers to it , v. 15. john bare witness — this is he of whom i spake , that is , formerly ; and when that was , st. matthew 3.11 . shews , which was just before his baptism . 2. accordingly , all the way there is an observable difference of phrase between st. john and the other evangelists . matthew saith , he it is that cometh after me , that is , he that is to come . st. john saith , ver. 26. there standeth one among you , he it is that coming after me , [ as i have said . ] so ver . 29 john seeth jesus coming ; — he spake of him , as one then known to himself , but that was not till his baptism , ver . 33. so again , ver . 30. this is be , of whom i said , [ formerly ] ver. 32 , 34. john bare record , saying , i saw the spirit , — and it abode upon him . the phrases , said , saw , bare record , abode , do shew that it was a certain time past , which he refers to . from whence it appears , ( 1. ) that the phrase , the next day , has no reference to our saviour's baptism ( for that st. john is not relating ) but to the discourse then in hand ; as the same phrase , ver. 29. had . ( 2. ) that there was a distance of time between our saviour's baptism , and that time that john the baptist had the discourse with the pharisees at bethabara , ver . 19 , 24 , 28. which was the day before he met andrew , ver . 35. 3. it 's not at all unreasonable to suppose , that our saviour's temptation in the wilderness , &c. did fall in with that time ; for after his baptism he immediately went into the wilderness , mark 1.12 . and john the baptist may well be supposed to have spent that time in preaching and baptizing near to jordan , and in the parts adjoyning to it ; all which st. john omits , as having been before recorded by the other evangelists , as well as our saviour's baptism . but the learned reader may consult epiphanius , haer. 51.13 , &c. and petavius's notes upon it . and i will refer our author to schlictingius's note on john 1.26 . object . 5. ' he has feigned an epistle , as from st. john , to the bishop and church of thyatira , &c. but it 's certain and notorious , say the unitarians , that there was no church at thyatira , till a long time after st. john's death . 't is a very ridiculous answer made to this by epiphanius , who being sensible ( because he was of asia ) of the truth of this objection , is forced to be content with this vain elusion , that st. john writes prophetically of this church . a. 1. it 's far from being certain , that there was no church , and if st. john be of any authority , it 's as certain there was a church there , as in the other six cities , for it 's in the same stile ; and it may be as well said , there was no church at ephesus , as at thyatira , if the way of writing is to be regarded . 2. it 's not probable that there should be no church there , when churches were planted all about , and that it 's granted all the other six were churches then in being . 3. if i understand epiphanius , he is far from granting it : all that he saith , is , ( 1. ) supposing it to be so * , what will follow ? why , ' these very persons are forced from the things which they object against it , by their own confession , to assent to the truth ; that st. john foretold things to come by divine inspiration , concerning the corruption of that church , and those false prophetesses that should arise in it ninety three years after our lord's ascension . ( 2. ) he positively saith , there was a church there in st. john's time ; for saith he , st. john foresaw that after the time of the apostles , and of st. john , the church would fall from the truth into error , even that of the cataphryges , of which were the pretended prophetesses , priscilla , maximilla , and quintilla . so again , he wrote by prophecy to those christians , that then were there in thyatira , that a woman , who would call her self a prophetess , should arise among them . so that our author is as wide of the sense of epiphanius , as his unitarians were of the truth , that would so many years after affirm there was no church at thyatira in st. john's time . i suppose our author took it up at the second hand ; for i perceive pererius , and perhaps others , mistook epiphanius . it seems that the church there had been either destroyed by persecution , or corrupted by the cataphryges , out of which condition it having recovered a hundred and twelve years after , ( as epiphanius saith ) the alogi ignorantly concluded there never had been a church there till that time ; or however , made use of this pretence to countenance their impious design of overthrowing the authority of that book : a design that our author hath shewed himself too great a well-wisher to , by so formal a repetition of those sorry , and so often baffled objections ; and by adding what force he ( under the name of the ancient unitarians ) could to support them . which brings into my mind an unhappy passage in serm. 2. of the archbishop , concerning the doctrine of socinus , and his uncoucht way of managing of it . it was only to serve and support an opinion which he had entertained before , and therefore was resolved one way or other to bring the scripture to comply with it : and if he could not have done it , it is greatly to be fear'd , that he would at last have called in question the divine authority of st. john's gospel , rather than have quitted his opinion . it was evidently so in the case of the alogi or ancient unitarians ; and what doth our author want of it , that thus rakes into the dirt of that generation , and would have them the best part of the christian church ? but that remains to be consider'd . ii. who are the ancient unitarians , that our author at all times speaks so venerably of , and that thus rejected the books usually ascribed to st. john ? this name of the unitarians and ancient unitarians , is a title much made use of , of late ; and it is a term of latitude , that to those that know not the difference , adds much to the number ; for under that , they would comprehend all that deny a trinity , or think not alike of it with the catholick church , whether arians , or photinians and socinians ; though at the same time they disagree , as well among themselves , ( as i shall shew ) as with us , and particularly in the point in question , viz. the authority of st. john's gospel , &c. our author often speaks of the ancient unitarians ; and if we would know how ancient they are , he tells us , they were contemporaries to the first fathers of the church , and were older than any of those fathers whose works are now extant , p. 50. that is , st. clemens himself contemporary to st. paul. now whom should we so soon fix upon for his ancient unitarians , as cerinthus and ebion , for they were ancient , as contemporaries with the first fathers of the church ; and were both of them unitarians , as they both held that our saviour was a meer man ? but here our author interposes , and because he confesses he has met with these two names in the church history ; and when he did , to be sure finds no passable character of them ; therefore he will not have ebion a person , nor cerinthus a unitarian ; and for the proof of the latter , offers no testimony ( the way for proving matter of fact ) but an argument of his own ; for , saith he , if cerinthus held the unity of god , and denied the divinity and pre-existence of our saviour ( as his grace and the moderns suppose ) neither it should seem , would the unitarians have reckoned him a heretick , nor have rejected the books which they supposed to be his ; namely , the gospel , epistles , and revelation , now attributed to st. john. as if a person might not be orthodox in one point , and heretical in others ; and the unitarians might not reckon cerinthus a heretick ( who held jesus was not born of a virgin , but was the real son of joseph and mary , and that christ descended upon jesus after his baptism , and leaving him again , returned to heaven ; and so it was jesus , and not christ that died ; with more of these whimsical dreams ) though he agreed with them in denying the divinity and pre-existence of our saviour . the matter of fact is beyond all contradiction , that cerinthus was a unitarian , as church-history would have informed any smatterer in it , ( as irenaeus , eusebius , epiphanius , &c. abundantly testify ) but it is his own argument that is , in his pharse , obscure and puzzling . but he is not so willing to part with ebion , the name i mean , and will have it given by some to the first christians , because of their poverty ; and then because the ebionites were unitarians in one sense , therefore they must be hereticks in none . but herein he is as unsuccessful as in his former attempt ; for besides their agreement with the unitarians in denial of christ's divinity , they held the observation of the law of moses necessary , were circumcised , and rejected st. paul as an apostate , &c. both of these then must be unitarians , and ancient unitarians ; but then comes a very obscure and puzzling part of his history ; for whatever cerinthus himself thought , yet our author tells us , that the gospel of st. john was wholly made use of by the cerinthians , his followers . and then though these were unitarians , yet being not of the number of those that wholly rejected st. john's writings , we are much at a loss to find out those of them that were older than any of those fathers whose works are now extant . i doubt we must come a step lower , and from being older than those fathers of the church , whose works are now extant , they will prove at the most contemporaries with , if not after several of them , about the close of the 2 d. century , as is computed . our author himself points to them , and they were the alogi . so termed by epiphanius , because they denied christ to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word , and the son of god ; and would have him a meer man. but now though these are unitarians , and the most like to the socinians of all the ancient unitarians , if not the only ones that are so ( as sandius would have it , p. 146 , 147 , &c. ) though they agree with his character again , that they rejected all the works commonly ascribed to st. john ; yet they seem to be the only unitarians that did anciently agree in disowning the authority of all those books ; and then it will follow , that the unitarians were not more ancient than those fathers , whose works are now extant ; though he saith , it is certain and confess'd by them all , that the ancient unitarians from the apostolick times to the nicene council , or thereabouts , did reject them . so that i see no remedy , but if he will be positive in it , that he must be contented to let the cerinthians as well as the ebionites , pass for unitarians , to make his sect thus ancient as the apostolick times : but how he will do to find out those that did thus professedly reject all those writings of st. john before them , and from the apostolick times to them ; and yet were older than such fathers of the church , as clemens romanus , polycarp , ignatius , &c. some of whose works are now extant ; i must leave to his consideration . thus much shall suffice to have said about the authority of st. john's writings , and particularly of his gospel . but there is another point yet to be debated ; which is , iii. to consider what was the occasion upon which st. john wrote his gospel . this is one of the first things his grace doth take into consideration ; as the knowledge of this seem'd to him to be the only true key to the interpretation of this discourse of st. john and the neglect of which was one of the grounds of socinus's great and fatal mistake , as he saith . how ! socinus mistake ! rather let st. john's gospel , and all his other works , labour and sink under the exceptions of the ancient unitarians ; and lye by the walls till the world can give a good answer to them . rather let st. john take up words by chance ( as our author saith , p. 49. ) and use the words life , fulness , only begotten , as they came in his way , without any design , than the great socinus should be blamed . st. john , indeed , may be said to use words by chance ; but sociinus , formed , and thought , and concluded , and understood ; and according as he formed , and thought , and concluded , so it must be meant . he was the man that saw plainly , ( as he words it again , p. 48. ) and if his grace , in vindication of st. john , and in compliance with the ancient historians , will adventure to interpret him from the occasion of his writing , he deserves to be treated with contempt . the serene republick owns none of these titles , bishop and archbishop , &c. thus scoffingly and boyishly doth he introduce this serious argument . o he ! says his grace , how strangely has this man [ socinus ] mistook for want of the light of ancient history ! thus he interprets scripture by scripture , and by reason and wit , not by the fathers and the old historians of the chruches party , &c. i could find in my heart to transcribe what his grace has wrote upon this case ; his words are these : it was the great and fatal mistake of socinus , to go to interpret scripture merely by criticising upon words , and searching into all the senses that they are capable of , till he can find one , though never so forced and foreign , that will save harmless the opinion which he was resolved beforehand to maintain , even against the most natural and obvious sense of the text which he undertakes to interpret . just as if a man should interpret ancient statutes and records , by mere critical skill in words , without regard to the true occasion upon which they were made , and without any manner of knowledge and insight into the history of the age in which they were written , p. . 18. and that this was the way socinus took , our author 's own account of it will manifest , 〈◊〉 , where he chalks out the method his great master observed , in interpreting that evangelist , and that is , by laying down certain propositions , which he resolved to accommodate all to ; such was the unity of god : and therefore , saith he , when the word is called god , it must be meant in a sense of office : and whereas it is said , all things were made by him ; those things must be the spiritual world , &c. and then farewell fathers , and historians , occasions , and scripture too , rather than the reason and wit of socinus be called in question . well , but supposing that our author is content to have the historical occasion of st. john's writing inquired into ; yet , as for that assign'd by his grace , it was , he saith , below the gravity of the apostle to confute the wild gnosticks , &c. and if you will take his word for it , he adds , i am of opinion , that there is no historian ( i am sure there is no ancient historian ) who assigns that historical occasion of st. john's writings , even the gnosticks and their eons , mentioned by his grace . in short , he hath not very justly blamed socinus , for not knowing an historical occasion , which is mentioned in no historian , p. 49. this is very positive , no historian , no ancient historian , and mentioned in no historian . we have gained before ( if it be worth the while to prove it ) that cerinthus and ebion ( supposing him for the present a person ) did deny the divinity of our saviour , according as his grace represented it . the next thing is to shew , that these their opinions was an occasion which st. john took for the writing his gospel , in the judgment of the ancient historians , and fathers of the church . here our author interposes , and saith , the account given of this matter by the ancient , is very different from this of his grace . for they say , according to our author 's antique translation , that the other evangelists having committed to writing only the gests of our saviour , during one years space : therefore the apostle john , being thereto requested , declared in a gospel according to him , the time that was passed over by the other evangelists , and what was done by our saviour therein * . it is very true , that the one of these is different from the other ; but tho they are different , they are not contradictory and inconsistent . for then , not only the archbishop would contradict himself , who elsewhere gives the same account , and tells us from eusebius that st john wrote his gospel last , and that on purpose to supply the omissions of the other evangelists † ; but the fathers also would contradict one another , and often themselves ; who sometimes give the one , and sometimes the other , and sometimes both as the reasons of st. john's writing , ( as i shall presently shew ) . by which way of arguing , epiphanius , eusebius , and st. jerome , &c. will closh one with another ; when the first of these saith , st. john wrote his gospel * by the impulse of the holy ghost ; and the other says , it was at the instance of the asian bishops . but now , as these two may well be accommodated , and are consistent ; so it is in the account given by the ancients of the occasion of st. john's writing the gospel ; therefore st. jerom † joyns them together , and after he had said , that st. john wrote it in confutation of cerinthus , and other hereticks ; adds , there is also another cause , and then falls in with eusebius . so irenaeus expresly * so epiphanius . and thus sandius doth acknowledg , that against the heresy of cerinthus and ebion , , st. john ( as we have it by tradition ) wrote his gospel . thus far then we are safe , and have the suffrage of antiquity on our side , that st. john wrote his gospel against the heresies of cerinthus and ebion . and indeed , by our author's reply to this part , we may guess , that when he met with these two names in the church-history , he met with nothing against it . for thus he goes on . first , as to ebion , concerning him , it is , saith he , doubted by the criticks , whether there was any such man : nay , a little after , he is got above the criticks , and positively affirms , that ebion never was . now , supposing his modern opposers , and among them the archbishop , for want of consulting the indexes of names in church history , had mistaken ; yet , how will that confute his modern opposers , who use to quote irenaeus , epiphanius , &c. for their assertion , that st. john wrote against the ebionites ? for tho ebion never was , yet the ebionites were an early sect , and as early as they make him . but saith he , this name was given to the first christians , because of their poverty , according to the signification of the word . a. then indeed st. john was in the wrong for writing against these first christians , whom st. paul refers to , as our author would have us understand , 1 cor. 1.26 . or at least , all those fathers were mistaken that would have st. john write against the heresy of the ebionites , or that reckon that among the number of heresies . for what heresy is there in simple poverty ? but if they that would have the name an appellative , say it was not because of their poverty , but because they thought , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , poorly and meanly of our saviour , as they would have him the son of joseph and mary , as some of them ; or of mary , as others ; but all of them agreeing that he was a mere man. so eusebius . what if ebion at last is found to be a person ? so it 's affirmed by tertullian , praescript . c. 33 , &c. hieron . in isai. c. 1 , & 3. hilarius epist. de trin. l. 1. origen in matth. 5 , &c. so epiphanius expresly , ebionites were so called from ebion ; whose followers , saith he , would be so called from their being poor like the apostles : but , saith that father , this is a fiction of their own ; for ebion was a proper name . as for cerinthus , all that he has to say , is , that the gospel of st. john could not be wrote against cerinthus , because cerinthus was said to be author of it . but this is to reason about matter of fact. it 's plain , the ancients , to whom our author appeals , did assert , that it was written against cerinthus ; and it 's as plain , that cerinthus held these opinions , against which st. john is supposed by them to have written . to which he has nothing to reply , but that cerinthus is said to be the author of it ; but that i have already consider'd before . thus far then , i hope , 't is pretty evident , that there are historians and ancient historians , that do assign the same historical occasion of st. john's writings , as is assigned by his grace . but it 's likely he will reply , that these words of his , no historian , and to be sure no ancient historian ever assigns that occasion mentioned by his grace , are to be limited to the gnosticks . whatever he may say , yet i doubt few readers will suppose it ; for he has so artificially mingled all these together , that what he affirms may be applied to all ; and yet , it examined , he can restrain it to this or that particular . and therefore , that i may shew how little he is acquainted with this argument , or how little he consults truth and candor in it , i shall consider it with respect to the gnosticks . he cannot deny , but that the terms , word , light , fulness , only begotten , are the phraseology of the gnosticks , or else he must never have read irenaeus ; which also are used by st. john. now the question will be , whether st. john hath used them by chance , as our author imagines ? or that in opposition to these dreams , st. john shews all these titles did truly belong to our saviour , and to which there is a perpetual allusion , as his grace affirms . i verily believe , that if a gnostick had accidentally light upon that chapter , as the platonick amelius is said to have done , he would no less have been convinced there was this allusion to their hypothesis , than that philosopher was that the evangelist did platonize . hence it was , that the following gnosticks would have confirmed their conjugations and eons from thence . but saith he , it was below the gravity of the apostle to confute the wild gnosticks , and their chimerical eons . why so ? when this sect so far prevailed , that during the lives of the apostles , it grew to a great height , to the great prejudice and disturbance of the christian religion , as his grace observes ; for whose purity and preservation it became even this great evangelist to be concerned . and tho our sage philosopher may call them , chimaera's and sickly dreams , ( as in truth they were ) and so too trivial a subject for the apostolical pen to write of ; yet , when we consider how far those heresies spread , how long they continued , and what mischief they did ( as may be seen in irenaeus , tertullian , epiphanius , &c. ) we may agree to what epiphanius saith upon this occasion . neither , saith he , let any one contemn these dogmata , as full of folly ; for foolish people are perswaded by foolish things . nay , prudent persons may decline from the right way , if the mind be not exercised in the way of truth ; as that father gives an instance of himself , when likely to be perverted by the gnosticks . but lastly , saith our author , i am of opinion , that there is no historian , i 'am sure no ancient historian , who assigns the historical occasion of st. john ' s writings , even the gnosticks and their eons , mentioned by his grace . i answer , that what has been before said is sufficient , when there is a perpetual allusion to the phrase and opinions of the gnosticks ; and very often in the apostolical epistles , as has been observed by many learned persons . but to put this past dispute , besides what is elsewhere , let our author turn to irenaeus , and he will find that ancient author expresly affirming , that st john wrote his gospel against the error of cerinthus ; and a little after , that st. john took away all ground of dissention ; and by the words , the world was made by him , he confuted the gnosticks . so that if our author was of that opinion , it was without any ground . iv. it 's high time we now proceed to enquire into the sense of st. john. the ancient unitarians finding ( as i have observed ) the gospel of st. john not reconcilable to their opinion of christ's being a meer man ; like alexander , at once cut the gordian knot , which they could not fairly untie ; and rejected this and other pieces now attributed to that evangelist , as uncanonical and heretical . but an after-generation ( whom our author dignities also with the same title of ancient unitarians ) more wary than the former , seeing that author , whoever he was , to grow into credit among the other denominations of christians , were careful to shew them , that it was capable of a very allowable sense , as our author saith , p. 53. a. and this seems to be the case of socinus and this his defender , who must not quit st. john , and with the ancient unitarians , call his gospel the fiction and forgery of cerinthu , ( as our author saith they did ) for it has been too long in credit with the other denominations of christians , to admit of such despiteful usage and violence : and therefore they will undertake to shew them it 's capable of a very allowable sense ; but by such pitiful and wretched shifts , by such precarious and arbitrary suppositions , ( as his grace rightly terms them ) and an invention which no indifferent reader of st. john , that had not been prepossessed and biass'd by some violent prejudice , would ever have thought of , p. 58 , 65 , &c. and this will appear , if we try it by any of those ways by which the sense of an author is to be obtained ; such as the occasion , the phraseology , the scope , design and context . as for the occasion , if the authors alledged above , are of any authority , it 's so far unquestionable . as for the phraseology , that is to be understood by the common use of the words , or the subject , or science they relate to ; and accordingly were these phrases in st. john applied in their proper and ordinary signification , as not only the orthodox christians , but even the arians , and amelius the platonist did understand them , ( as his grace observes from eusebius ) and our author is forced to confess as much ; for in the account he gives of the historical occasion ( viz. of socinus's new project ) he thus introduces it , socinus finding it to be the first of all god's declarations , i am the lord thy god. &c. he understood in the beginning , to be in the beginning of the gospel state ; and the word was a god in a sense of office ; and the world he made , a spiritual world. now what is this , but to carry off the words from a plain literal to a figurative sense , and so to acknowledge their doctrine is not favoured by the phraseology of it ? but supposing it to be so , yet , saith our author , socinus observed , that the scriptures abound with such metaphors and figures even when they speak of god , as when god is said to have eyes , arms and bowels , &c. to denote the sight , power and mercies of god. p. 49. a. it 's granted ; but withal , as he saith , the scriptures therein trust to the judgment of the most common readers , and question not but the most ordinary capacity will so understand them . but then how comes this to pass , that from the time of st. john downwards , not the most common and ordinary , nay , the most accurate readers , and extraordinary capacities , were ever so happy as to make this discovery before the fortunate socinus ? and why were not they as well able to find out in this discourse of st. john the ministerial deity of our saviour , the beginning of the gospel state , and the spiritual world , ( the only key , it seems , to unlock the sense of that divine writer ) as they were by the hands , eyes and bowels of god , to understand his power , sight and mercies ? it 's evident that the most ordinary capacities did , generally speaking , by these corporeal members , understand the abovesaid attributes of the deity to be described . and it is also evident that for socinus's explication of that evangelist , the most famed expositors , and much more common readers , no more thought of it , than the ancient navigators did dream of that new world , which columbus two ages ago was so happy as to discover . so that it evidently appears , that there is not the same reason to interpret the phrases , in the beginning , and the word was god , and all things were made by him , in a metaphorical and figurative sense , as there is for the understanding the corporeal organs of speech and action , &c. after that manner , when applied to god : but that rather they must be understood properly and literally , as the orthodox , the arians , and all others have understood , and his grace has expounded them . but hold , saith our author , ' his grace himself , when he comes to interpret the particular expressions , can raise them no higher than arianism , ( viz. that the son was generated some time before the world ) though he alledged them to prove trinitarianism . p. 46. b. well , supposing this , yet if his exposition hold so far good , the socinian hypothesis , that will not allow our saviour to have any existence before his nativity of the virgin mary , will then be utterly overthrown . but what doth our author mean ? when he affirms or denies , as he pleases , what irenaeus , eusebius and epiphanius say ; they are books few understand , and fewer have : but methinks he should be a little more cautious when he uses the same liberty in a book published but the last year , and that has the good hap to be generally well received and read . how then can he say that his grace can raise the expressions no higher than arianism ? when it 's the first of his corollaries , viz. the word here described by st. john , is not a creature . and then follows , this conclusion is directly against the arians , who affirmed that the son of god was a creature . p. 39. and there is not a branch of those verses which the archbishop doth not alike interpret . thus he saith of christ the word , that is , the eternal son of god. p. 6 , 59. in the beginning , that is , he did exist before any thing was made , and consequently is without beginning , and eternal . p. 19 , &c. was god , that is , from all eternity . p. 24 , &c. but perhaps , he will say , this his grace has attempted , but not prov'd . that remains to be tried by what he has to object against it ; and then he only offers somewhat as a reply to his graces's exposition of the phrase , in the beginning , leaving all the rest that was said in exposition and defence of the other phrases of the evangelist , to continue as they were ; and if we may judge of what he could have said of the rest , by what he has said of this , it must needs have been very insignificant : for thus he argues . 1. in the beginning , is interpreted without beginning , which two are distinctly contrary . p. 48 b. a. i answer ; this is not directly laid down as the interpretation of that phrase , but is rather the consequence of what his grace had said just before , as the preceding quotation shews , in the beginning , that is , he did exist before any thing was made , and consequently is without beginning , and eternal . 2. granting he had thus explain'd the phrase , in the beginning , to be without beginning , yet they are not directly contrary . to have a beginning , and to be without beginning , are directly contrary , and more than so , a contradiction . but to be in the beginning , and to be without beginning , are so far from being contrary , that they are very well consistent , for else god himself would not have been in the beginning . thus it is , gen. 1.1 . in the beginning god created the heaven and the earth . by which phrase is shewed , that the heaven and earth had a beginning , and so were not in the beginning , ( for then they had been before they began to be ) and so it could not be said , in the beginning were the heavens and the earth ; for then they had , as god , been without beginning . but it 's said , in the beginning god created them , that is , he that himself had no beginning gave a beginning to them . after this manner doth the wi●●man express it , in the place quoted by his grace , on this occasion , the lord possessed me [ wisdom ] in the beginning of his way , before his works of old . i was set up from everlasting , from the beginning , or ever the earth was , prov. 8.22 , 23. so that to be in the beginning , was to be before his works of old ; to be without a beginning , and from everlasting . 2. he objects , though he [ archbishop ] cannot find the coeternity in the words of st. john , yet he can interpret his own interpretation of his words , so as to make out the coeternity : for he saith , in the beginning , that is , the son-already was , when things began to be ; and by consequence , the son was without a beginning ; for that which was never made , could have no beginning of its being . and then he smartly returns upon him , how , sir , is that a good consequence , or any consequence at all ? for supposing the son was when the world began to be , which is not yet six thousand years ago , will it follow , that therefore he was absolutely without a beginning , or was never made ? &c. answ. if his grace had left this consequence to stand upon its own foot , without offering any proof for it ; yet any one but competently acquainted with the scripture-phraseology , would not have questioned the reason and force of it ; and if not with respect to his adversary , yet for a salvo to his own ignorance , would have forbore his how , sir , is that a good consequence , or any consequence at all ? but i much question his ignorance ; for his cautious adversary , that had been us'd to write with a due guard as well as strength , took care to prevent this objection , and fortify his consequence with the best authority , that of scripture . for thus he goes on immediately after the words quoted by this author , ( and so he is the more inexcusable ) the son already was when things began to be , and consequently is without beginning , &c. and so the jews used to describe eternity , before the world was , and before the foundation of the world , as also in several places of the new testament . and so likewise solomon describes the eternity of wisdom , the lord , says he , possessed me in the beginning of his way , before his works of old , &c. so that if the consequence be not good , or if it be no consequence at all , the scripture is to be blamed , and not his grace for following it in a line of argumentation . according to the scripture way of speaking , that which was before the world , is accounted eternal : and therefore what was in the beginning had no beginning ; and so the whole cause of arianism , that would have christ to be part of the creation , though before the world was , must unavoidably miscarry ; which was the case in hand , and what his grace undertook to prove . but this was fit to be conceal'd ; for otherwise our author would have had as little to say to the archbishop's explication of the phrase , in the beginning , as he has to the other phrases of the evangelist . therefore he chuses rather to wind off with a bare repetition or two , to the socinian hypothesis , to try whether he can with better success encounter his adversary upon his own principles , than upon those of the arian . p. 47. a. b. socinus being a person of a sharp and piercing wit , soon perceived that the arian scheme was not consistent with st. john ; for since there was nothing in the world but creator and creature , that which was the creator ( as the arians did admit the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or word to be , and as st. john's words , if literally understood , do import ) could not be the creature . and therefore , either he must , with our author's ancient vnitarians , forgo st. john's authority , or find out some other explication than had yet been thought of ; and that constrain'd him to fly to a ministerial god , and a spiritual world , as the archbishop had shewed , sermon ii. all that our author has to say upon the socinian account , is with reference to a double charge brought against it ; and that is , the unreasonableness and the novelty of this explication . as to the first of these , his grace saith , sermon ii. p. 75. according to this rate of liberty in interpreting scripture , it will signify very little or nothing , when any person or party is concerned , to oppose any doctrine contained in it ; and the plainest texts for any article of faith , how fundamental and necessary soever , may by the same arts and ways of interpretation be eluded and rendred utterly ineffectual for the establishing of it . for example , if any man had a mind to call in question that article of the creed , concerning the creation of the world , why might he not , according to socinus his way of interpreting st. john , understand the first chapter of genesis concerning the beginning of the mosaical dispensation ; and interpret the creation of the heaven and the earth , to be the institution of the jewish polity and religion , as by the new heavens and the new earth , they pretend to be understood the new state of things under the gospel , &c. it is certain that it was not phrase of st. john misled socinus , or gave him any occasion for his novel interpretation , but a pre-conceived principle ( as has been before observed ) ; for indeed the phrase of st. john bears such a conformity to that of the first of genesis , that one seems to be a key to the other ; and in the beginning god created the heavens and the earth , is so like to in the beginning was the word , — and all things were made by him ; that one is naturally led to think that as they in words seem to relate to the same state of things , so that the word that thus was in the beginning , and made all things , was truly god ; and that the whole phraseology of it is as properly and literally to be understood in st. john , as in genesis ; and that the one can no more admit of a moral and allegorical interpretation , than the other . this is so pertinently alledged by his grace , and the parallel so lively represented by the bishop of worcester , in a discourse there referred to , that our author seems perfectly at a loss whether to grant or deny it ; and so from admitting the case as it is proposed , would advance another scheme of it ; for thus he saith , ' let his grace put the case , as it usually is , and i am content to join issue with him upon the instance he hath here given . the first chapter of st. john speaks of a certain person , namely of the lord christ , who is confess'd to have been a man , and yet it saith of him , all things were made by him , — so if the first chapter of genesis imputed the creation there spoken of to moses ; if it said , in the beginning moses created the heavens and the earth , it would be not only absurd , but absolutely necessary , to interpret the chapter allegorically and figuratively ; and to say that the heavens and earth are the jewish polity and religion , the church and the discipline thereof , &c. now this answer of his contains somewhat absurd , somewhat untrue , and is also besides the case . 1. it contains somewhat absurd , which is , to conceive that it 's possible for moses an inspired writer , to have delivered himself after that manner ; and that when he was to write of the first institution of the jewish polity and religion , he should thus describe it , in the beginning moses created the heaven and the earth ; and the earth was without form , &c. and moses said , let there be light and there was light , &c. and yet our author , to salve socinus's wild interpretation of st. john , is contented to grant this ; we , saith he , say it , we affirm it , that if the first chapter of genesis imputed the creation to moses , it ought to be so interpreted . 2. it contains somewhat untrue , as when to make out his parallel , he saith , the first chapter of st. john speaks of a certain person the lord christ , who is confessed to have been a man , and yet it saith of him , all things were made by him . for he knows very well , that the person there spoken of , is not confessed by any of his adversaries to have been a man , when that is spoken of him , that all things were made by him . for then he was the logos , the word , the only begotten son of god ; and was not a man , or made flesh , till about four thousand years after the creation . 3. the case as he puts it , is not the case put by the archbishop ; which was to this effect , supposing such a one as spinosa , that would have the world not to be created , but to have been ab aeterno , finding the book of genesis to be in such credit with his countrymen the jews , and the several denominations of christians , that it was not to be gainsaid ; he is therefore careful ( as our author saith some of the ancient unitarians were in the case of st. john's gospel ) to shew that it is capable of another and an allowable sence ; and so in order to their satisfaction expounds it , of the jewish polity and religion , of spiritual heavens , and an intellectual light ( in our author's phrase ) . now the question upon this is , whether spinosa might not as speciously thus expound the first of genesis for the advantage of his hypothesis , as socinus did the first of john to serve his design ? and that any one that compares the one with the other , genesis and st. john , will be able to discern . indeed as absurd as the supposition of his concerning moses is , it might as allowably be said of him , as christ the word have that said of him in st. john , if the word was no more than moses , a ministerial and temporary god , and had no more been in the beginning than moses . and then the book of genesis might as well have begun in the same phrase with moses , as st. john with the word ; after this manner , in the beginning was moses , and moses was with god , and moses was god [ or a god , as he will have it ] . the same was in the beginning with god. all things were made by him , and without him was not any thing made that was made . such pitiful and sorry shifts are those drove to that first resolve upon an hypothesis , and then are to seek how to maintain and defend it . the only point remaining with our author is , that the evangelist , who was a jew , speaks here of the messias , in the usual stile and language of the jews , who were want to say , and say it in almost all their ancient books , that the messias should make a new world , he should abolish paganism and idolatry from among the nations ; and thereby ( as the prophets also speak ) create a new heaven and a new earth . answ. i acknowledge the scripture sometimes calls a political or moral change in a church or people , by the term of new heavens and new earth : but , in our author's way of speaking , it trusts to the reader 's judgment and common sense , in a matter that it 's not well possible for him to doubt in , or to question what are the heavens and earth there spoken of , as isaiah 65.17 , 18. 66.22 . 1 peter 3.13 . &c. but here is no intimation given in the evangelist , that the phrases should be translated from a natural to a spiritual sence ; nor can it possibly be without great violence , as their own explication of it will shew : for they are forced to understand christ to be personally the word in one clause , and the gospel to be the word in the other , as socinus doth , in the beginning was the word , christ ; and the word , that is the gospel , was with god. or for the avoiding of that difficulty , others of them make christ to ascend actually , personally , and bodily into heaven before his ministry ( though the scripture speaks not one word of it ) that they may put a colour upon the phrase ; the word was with god , as his grace has shewed sermon ii. p. 62. of which more anon . but now if we take the words in their natural and proper sence , there are several other places to confirm it , as his grace has shewed , p. 101 , &c. and which it shall suffice for the present to refer to . the next thing to be considered is , the novelty of this exposition of st. john by socinus , of which saith the archbishop , it is quite to another sense , and such as by their own confession was never mentioned , nor i believe thought of by any christian writer whatsoever before him . sermon ii. p. 57. which he more largely prosecutes , p. 64 , &c. what saith our author to this ? suppose this ; why may we not own that time and long consideration do improve all sorts of sciences , and every part of learning , whether divine or humane ? i do not think it to be any diminution of socinus , that it may said of him , and of this context , he hath rescued it from that darkness in which it long lay . a. this observation of his had in reason been prevented , if he had well weighed what his grace had said upon it , who thus pursues his argument . 1. that the literal sense was so obvious , that the orthodox , and even the arians and platonists ( as amelius ) agreed in it . but here our author , like a flying tartar that dares not in a pursuit look behind him , throws a spiteful dart at his adversary . as to friend amelius , i think it sufficient to say , that the credit of the trinitarian cause runs very low ; when an uncertain tale of an obscure platonist , of no reputation either for learning or wit , is made to be a good part of the proof that can be alledged for these doctrines . this is spoke at all adventures ; for if he had read eusebius * upon it , he would have found the platonist to have deserv'd a better character , and neither the person to be so obscure , nor the relation of it such an uncertain tale , as he would represent it † . but he that can make historical occasions out of propositions , and will prove matter of fact by reasoning upon it without authority , may be allowed to make characters at his pleasure , and stamp what he will upon a quotation . let him however take or refuse friend amelius , it 's a small part of the proof depends upon that tale ; the use made of that in concurrence with the judgment of the orthodox and arians , was , that not one of them ever imagined that there was any other world alluded to in that place , than the natural and material world , nor other beginning than that of the creation . 2. his grace goes on ; surely it ought to be very considerable in this case , that the most ancient christian writers , ignatius , justin martyr , &c. and even origen himself , are most express and positive in this matter , &c. and if this interpretation of socinus be true , it 's almost incredible that those who lived so very near st. john's time , and were most likely to know his meaning , should so widely mistake it . and then that the whole christan world should for so many ages together be deceived in the ground of so important an article of the faith ; and that no man did understand this passage of st. john aright before socinus . this very consideration alone , if there were no other , were sufficient to stagger any prudent man's belief of this misrepresentation . 3. and as his grace goes on , that which makes the matter much worse , is , that the religion which was particularly design'd to overthrow polytheism , and the belief of more gods , hath according to them been so ill taught and understood by christians for so many ages together , and almost from the beginning of christianity , as does necessarily infer a plurality of gods. an inconvenience so great , as no cause , how plausible soever it may otherwise appear , is able to stand under the weight of it , p. 73. and which the reader may there see admirably enforced . for which reasons it cannot well be suppos'd , that either time or long consideration , would place a man in so advantagious circumstances , that he should beat out that track , which all christians for 1500 years together , were not able before him to descry . but after all , this shall be no diminution to socinus , as our author will have it . but tho in words he will not allow it a diminution , yet he in fact betrays it ; and after all , is not willing to own the charge . for thus he argues , why doth his grace say , that not only all the fathers , but all christians have for this fifteen ages , agreed in his interpretation of this context ? have there been no christians in the world for 1500 years , but only the arians and trinitarians ? this is a little too gross , for he knows full well , that this is not asserted by the archbishop ; therefore he makes another attempt . or was socinus the first ( for that ( it may be ) was his grace's meaning ) who departed from the arian and trinitarian sense of the context ? what an obscure writer doth he make his grace to be , when he is , as it were , forced to come again and again upon the enquiry , and at length to conclude with , it may be it was his meaning ? and yet at last he is so unfortunate as to mistake it . for his grace doth no more say , that socinus was the first man that departed from the arian and trinitarian sense of the context , than he saith , that not only the fathers , but all christians have for fifteen ages agreed in it . for he knew full well , that there were cerinthians , and ebioniter , and photinians , and others , that went under the general name of christians , that differ'd as well from the arians as the orthodox , and would allow our saviour no other existence , than he had as the son of mary , and so could not with consistence to their principle , expound st. john , as the orthodox and arians expounded him . but let his grace speak for himself , viz. not only all the ancient fathers of the christian church , but , so far as i can find , all interpreters whatsoever for fifteen hundred years together did understand this passage of st. john in a quite different sense , [ from socinus ] namely of the creation of the material , and not of the renovation of the moral world. and however our author would evade and molify it , his grace had proved it beyond contradiction by the confession of his great oracle socinus , and his advocate schlictingius , that own the true sense of these words was never before rightly explained * . and indeed , what our author himself alledges , is a tacit confession of it ; for he produces nothing from paulus or photinus , or the ancient vnitarians , of the word that was god by office , or of the beginning of a gospel state that word did exist in , or of a spiritual world he made , or of the word 's being with god in the revelation of the gospel , or of the personal word 's being with god before his ministry to receive that revelation : but on the contrary , he tells us that according to them , the word was god , as his generation was divine , and was from the beginning with god , in god's decree and intention ; and that the world was not made by him , but for him ; a quite different explication from that of socinus . thus far then it 's evident , that his grace has sufficiently shew'd the novelty of the socinian explication of st. john's gospel . this was a tender point , and what our author had no mind to touch upon , but something must be said , for else the cause would have suffer'd , and he had lost the opportunity of shewing his reading about their patriarch paulus , and their metropolitan photinus , ( titles , it seems , owned in their commonwealth of learning ) and the whole provinces possessed by their followers , p. 53. but if our author is of any credit , they did not only possess whole provinces , but ages too , the two first undoubtedly ( as he suggests ) . and saith he , we are ready to dispute it in the presence of the learned world , that the fathers mentioned by his grace were less of the mind of the trinitarians , than of ours . they held the doctrine that was afterwards called arianism , p. 52. b. 54. a. the first false step he makes , is , that he takes it for granted , that his grace allows the two first ages of christianity to be for the socinians , or at least not against them . for , saith he , if of seventeen ages , we have ( as we have undoubtedly have ) the two first , much good may do his grace with the other fifteen . he must not deny us the two , nay , the three first , generally speaking . it seems his grace must not , nor indeed can deny him if he insists only upon the last fifteen ages as his period , for then he quits the two first . but now any indifferent reader will soon see , that when his grace speaks of fifteen hundred years , it 's with respect to the ages intercurrent from the apostles to the time of socinus , whose exposition he charges with novelty . [ so p. 64 , 73 , &c. ] and who lived in the last century . the second false step , is his way of proof , which is this , we will [ saith he ] wrest it from all the world , that the apostolick creed , which was the only creed of the three first ages , is wholly vnitarian , and perfectly contradicts that interpretation of the beginning of st. john's gospel , which his grace seeks to advance , p. 52. how that is , we must seek further , viz. p. 53. b. where he takes it up again . in the apostles creed , the lord christ is uncontestably spoken of , as having no existence before he was generated in the womb of the blessed mary , by the spirit of god. not to insist upon that , that it was the only creed of the three first ages , it will require a more than an obstinate resolution to wrest it out of the possession of the trinitarians , who both from the distribution of the creed under its three general heads , do assert a trinity , and from the character given to our saviour of being the only son of god , do maintain his divinity . but for this , being he has offer'd no proof , i shall refer him to bishop pierson upon that point , which he has at large explained and defended . 3. his next false step is , that whereas his grace particularly names ignatius , justin , athenagoras , irenaeus , tertullian , and origen , as of the same mind with himself ; this author affirms , that contrariwise they held the arian doctrine ; where yet he fails in his main point , which was to clear socinus's explication , and his doctrine , from novelty : but instead of that , all he attempts is to shew that the ancient fathers were for the arian doctrine ; which is to say they were not for the socinian : and yet even there he fails again ; as has abundantly been proved by dr. bull ; and which i shall look upon as unanswerable , till i see the book he promises us in answer to it . having all this while been employed in vindication of the authority of st. john's gospel against the ancient vnitarians that questioned it , and our author that proposes their arguments ; and in vindication of the orthodox exposition of it , against the arian on one side , and the novel one of socinus on the other ; i shall now proceed to the consideration of those texts of scripture which the archbishop occasionally made use of for the explication of st. john ; and they are , heb. 1.1 . and col. 1.15 . his grace has alledg'd heb. 1.2 . several times in his sermons , twice in his first , for the explication of st. john , and col. 1.16 . and thus far our author goes along with him in the bare quotation ; but he manifestly wrongs him , when he thus triumphs as he goes off from the text ; would a man build the belief of more gods than one , contrary to the whole current , and most express words of the rest of scripture , on a text so uncertain as this is ? p. 51. b. i say he manifestly wrongs him ; for he knows very well , that his grace agrees with the current and express words of scripture , in asserting the unity of the godhead ; and so could never attempt to build the belief of more gods than one , upon any text whatsoever , unless he would contradict himself . what is it then his grace alledges this text for ? why , it is to justify st. john , when he saith , that all things were made by the word ; and consequently the word that made all things must be god. the proposition is st. john's , the consequence is indeed his grace's , but what will necessarily follow , as he has proved it from heb. 1.2 . i perceive our author needs to be remembred upon occasion : for tho this is the use his grace makes of that quotation in sermon first , yet our author is to know there is a second sermon , where his grace doth not criticise upon words , and shew how they may be expounded this way and that way , and leave it , in our author's phrase an uncertain text ; but fully shews , that this verse , and col. 1.16 . must necessarily be understood of the old creation of the natural world and not of the moral world , and the renovation and reformation of the minds and manners of men by the gospel . and this he not only at large confirms , but also gives a particular answer to the comment of schlictingius and crellius upon it ; sermon ii. p 103 , 106 &c. now our author in reason should have interposed to the behalf of these his deserted friends , and have given a just reply to their adversary ; but his business is rather to propose , and repeat , and make some sudden fallies , than grapple with his opponent , and come to downright blows . the first adventure he makes is , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render worlds , more usually and properly signifies ages ; and it s so translated by st. jerom ; and therefore divers of the most learned criticks understand this text of the gospel ages ; of which the lord christ is ( under god ) the undoubted author . a. it seems the learned criticks go different ways , and our author dares not lay too much on their side , that understand this of the gospel-ages ; for he saw that the phrase , he made the ages , was harsh , and as unusual as it is usual for the greek word to signify ages : and which is worse , that the word ages in the jewish and scripture-stile , ordinarily signifying the age before and the age under the messias , it must follow , that the lord christ must be the undoubted author of both the ages ; of that from the foundation of the world to the gospel , as well as that from the gospel to the end of the world : and if so , he must have been existent before the ages ; for else how could he be the author of them ? this he that has been so conversant in the learned criticks of the trinitarians , cannot be ignorant of : and because i have not a list of them at hand , i shall for the present refer him to dr. hammond on luke 1. p. &c. whether he foresaw this or no , i cannot divine ; but however , he has another answer in reserve . for thus he goes on ; but , saith he , let us say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is world , yet grotius gives very good reasons why we ought to render the word thus , for whom he made the worlds ; i. e. god made the world for the messias , or with intention to subject it to him in the fulness of time . a. but supposing it may be so rendred , yet there is no such salvo for verse 10. where it 's said of christ , ( as the archbishop hath unanswerably proved ) thou , lord , in the beginning hast laid the foundation of the earth , &c. 2. the greek phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the very same with what is used , john 1.3 . all things were made by him ; where the ordinary translation is allowed ; and as far as the phrase will go , it may as properly be applied to our saviour , as the efficient , as the final cause , i. e. that the world was made by him , as for him : and that it is here to be understood of the former , his grace has shew'd . 3. the apostle , col. 1.16 . uses these two distinctly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for him . but to this our author has somewhat to say . for the archbishop having made use of that place of st. paul to confirm what he had before produced out of st. john , the opponent thinks himself bound in honour to attack him : but in his usual way : for whereas his grace had spent about twelve pages in both his sermons upon the explication of this text , and in answer to the most considerable objection against it ; our author replies , he urgeth that text. — he observes moreover , that in the foregoing verse the lord christ is called the first-born of every creature . and he seeks to prove , i think he has proved it , that first-born here is as much as to say heir or lord of every creature . p. 51. b. a. he speaks as coldly , as if he durst not trust his reader with his adversary's arguments , or so much as suggest for what reasons or upon what grounds the archbishop urged that text. only he grants , that when his grace had shewed that by first-born was principally meant an heir , he softly answers , i think he has proved it . and if he has , he has so far wrested none of the least of the texts produced both by the arians and socinians , out of their hands . arebb . p. 33 , 34. but he goes on , if i may call omitting so . i will omit , that the greater number of criticks and more learned interpreters , of his grace's own party , and among them , athanasius himself , translate and interpret that text , not of real creating , but of the modelling of all things . a. 1. i hope he will admit those to be criticks that are in the critici sacri , or those whom mr. pool has inserted into his synopsis ; but if we may pass a judgment upon the learned i●erpreters by them , we shall be far from finding a number , and i believe it will be a number of one , if he will be so favourable to us as to allow grotius to be one of his grace's party . as for athanasius , i had the curiosity to consult him ( though it 's too hard a task to put upon his reader to turn over two folios to search for a quotation ) but could find no such explication of the apostle , as he suggests . but on the contrary , from that place he shews that all things were created by him , and so he could not be a creature . so in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and his synod . nicenae decret . a. 2. he saith he will omit this , that is , as i thought , give it up ; but i find rather it is that he will not be obliged to defend it : he finds the archbishop had made the point of a moral creation a little too hot to be maintain'd ; but being it 's what he himself has a great liking to , he goes on to say all he can say , in hopes his reader may think as favourably of it as himself . but he comes off as to himself , as i said , i will not insist on this concession . he therefore comes to another retrenchment , and that is the account given of it by st. chrysostom ( as he will have it ) in the opus imperfectum , who reads it thus ; for him were all things created . so saith he , the sense is , all things were originally created by god for the lord christ ; namely , to subject them , in the fulness of time , to him , and his law. a. as for what he saith of the opus imperfectum of st. chrysostom , whoever was the author of it , it 's granted by the learned that it is not st. chrysostom's . but let it be whose it will , i am pretty confident that there is no such exposition of that phrase in the book ( though it consists of 54 homilies . ) and besides the turning it over , i am confirm'd in it from what is said there , homil. 30. upon that , who is my mother , &c. i , who before the constitution of the world , created the world , know no such worldly parents , &c. indeed this version of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for him , is merely to serve the hypothesis that he is advancing . for when he can apply it to a moral creation , he admits it , as john 1.2 . and so it 's necessary to be understood here , v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by him to reconcile all things to himself . and accordingly as the apostle begins , so he ends the verse with the same phrase ; by him were all things created ; and as one would think to prevent all cavil , uses phrases as distinct as the efficient and final cause , for so he closes the verse , all things were created by him , and for him ; by him , as the efficient ; and for him , as the final cause . but here our author would fain find out an evasion , and that is by translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to him ; and then it shall be , all things were created for his use , and to his service . and if any one should ask what is the difference ? he answers immediatly , that the latter , to his service , is exegetical and explanatory of the former , for his use . this , he saith , is probably design'd by the greek , and yet he knows how ( by a peculiar rule of logick ) to crowd more into the conclusion than is in the premisses , and out of what , in his own opinion , is but probable , to infer a necessity ; for thus he concludes , the greek word being probably design'd as exegetical : therefore the sense of necessity is , for him , and to him , i.e. for his use , and to his service . just as if i should say , it 's probable that he never read the opus imperfectum , that calls it st. chrysostom's ; and therefore it 's certain he has not . to conclude , tho he would as to this text fairly , if he can , get rid of this moral creation , and athanasian spiritual modelling of things , for a reason he knows ; yet he is still within the inchanted circle ; for at the last his probable explication leaves him there ; and what was it else when he says , all things were originally created by god for the lord christ , namely , to subject them in the fulness of time to him , and his laws ? and how doth that differ from the modelling and changing all things in heaven and earth , to a new and better estate ? on the earth , by abolishing paganism , and idolatry , &c. and in heaven , angels and heavenly powers being put under his direction , &c. as he tells us in the column of those things that are omitted . lastly , it 's not probable that his is the just explication of this place , and that for a reason or two . 1. because the apostle discourses this afterwards , v. 20. having made peace through the blood of his cross , by him to reconcile all things to himself ; by him , i say , whether they be things in earth , or things in heaven . for the clearer understanding of which , i shall take liberty to set before the reader the connexion of a few verses . the apostle , v. 14 speaking of our saviour , in whom we have redemption through his blood , &c. proceeds to shew who this redeemer was , and that in a two-fold capacity . first , in respect of his divine nature , who is the image of god , the first-born or heir of the whole creation : and then gives the reason of such his preheminence , and why he bestows so great a title upon him ; and that is v. 16 , 17. for by him were all things created , &c. from thence he proceeds to discourse of him as to his human nature , and the station he is in , v. 18. and he is the head of the body &c. and this done v. 20. he returns to the point where he set forth , v. 14. and accordingly his lordship's explication is very easy and natural , p. 34. who is the image of god , the heir and lord of the whole creation ; for by him all things were created . 2. this author's account of this place is not probable ; for christ's being the head over all things , was not till his death and resurrection , when his mediatory kingdom began ; whereas our author says , that all things were originally created by god for the lord christ ; and without doubt as for his use and to his service , so for the advantage of them that were under his government and direction . but what a v●st solitude was there , a chasm of 4000 years before his birth and being ? and in what a condition was the whole world of intelligent beings , till our saviours resurrection and ascension ? what service could he challenge from them , when he himself lay in the embrio of nothing ? and what advantage could they have from him that was to come into the world for the redemption of mankind 4000 , 3000 , &c. years after ? where was the paganism and idolatry he in that dismal interval abolished ? where the angels and heavenly powers that were put under his direction , and by him employed in defence and succor of the faithful ? what was it to those unhappy souls , born so many ages before his time , under the constellation of paganism and idolatry , that some thousands or hundreds of years hence should arise the lord christ , who in the fulness of time was to be actually set above all thrones and dominions , &c. and in whom as in their head , all things should be united and consist ? as our author words it . of the pre-existence of our saviour . that the word described by st. john had an existence before his incarnation , and his being born of the virgin , was a conclusion his grace inferred from the phrase , in the beginning . serm. 1. this he confirmed by several texts of scripture , which he ranked under the two following heads . serm. 2. p. 84. 1. those which expresly assert the son of god to have been , and to have been in heaven with god , and partaker with him in his glory , before his incarnation and appearance in the world. 2. those which affirm that the world and all creatures were made by him . of the first sort are joh. 3.13 . 6.62 . 8.58 . 13.3 . 16.27 . 17.5 . 1 joh. 1.1 . in which it 's said of our saviour , that he came down from heaven , was with god , was before abraham ; that he had a glory with the father before the world was . to those which say our saviour was in heaven , and came down from heaven , our author returns some general answers , ( as for method's sake i shall consider them . ) first , he answers in general , that these texts , in their most literal sense , amount to no more than this , that the lord christ is a messenger , really come forth from god to men . as much is true of every prophet , and the very same is used concerning st. john baptist , joh. 1.6 . there was a man sent from god , whose name was john. answ. 1. if these texts amount to no more than this , that the lord christ is a messenger from god to men , then can no more be concluded from thence , than that he was no more a prophet , and no more with god , and no more sent from god , than other prophets , or than john the baptist. and if as much as this is true of every prophet , then it may be said of every prophet , and of john the baptist as well as our saviour , that he ascended into heaven , and came down from heaven , and was with god , and had a glory with him before the world was , &c. but where do we find the scripture to express it self after this manner of any but our saviour , no not of moses , as much a friend of god , and conversant with him , as he is affirmed to be ? 2. if these texts amount to no more than this , that christ is a messenger from god to men , then how will our author be able to make use of any of these texts for that new doctrine of theirs , concerning christ's ascension into heaven , before he began his ministry ? for if as much is true of every prophet , then our saviour no more ascended than other prophets ; and then what becomes of his express proof for such an assertion ? secondly , he answers again , how little these texts are to his grace's purpose , would have been obvious to every reader , if he had set down some few of the many texts which so plainly expound to us what is meant thereby . joh. 7.28 . i am not come of my self . joh. 5.43 . i am come in my father's name . joh. 8.42 . i came not of my self , he sent me . joh. 7.16 . my doctrine is not mine , but his that sent me , &c. a. these texts would have not been to his grace's purpose , if they prove no more than that our saviour was a messenger sent from god to men , and which is as true of every prophet . for if our saviour no more came from god than other prophets ( as far as these texts will then signify ) he was no more pre-existent than they . but these texts are to his purpose if they expresly say , that christ actually came down from heaven to declare the will of god to men ( as our author in the next paragraph , forgetting himself , doth affirm . ) for if that be allowed , then all the difficulties his grace has urged against their imaginary doctrine of our saviour's ascension into heaven , before his ministry , will return upon them , and require an answer . as for what he adds from these latter texts , would our saviour have said he came from god , is sent by god , to deliver a doctrine which is not the messenger 's , if he had himself pretended to be god ? a. this , i am sure is nothing to the purpose ; for what is this to the pre existence of our saviour , the present subject of the discourse ? but however , what inconsistence is there in this , for our saviour to say , the doctrine is not mine , but his that sent me , tho he himself be god , and partake of the same nature with the father , when he is the only begotten of the father , and was also man ? why is this any more inconsistent , than to have it said , that he is god , and yet the man christ jesus ; that he was in the beginning with god , and yet born in the fulness of time ; that he knew all things , john 16.30.21.17 . and yet knew not the time or day of judgment ? mark 13.32 , &c. these things are consistent upon the principles of the orthodox or trinitarians , that hold the word to be god and man ; but not upon theirs that hold , that he is man and not god. 3. he answers again in general , that his grace propounded to prove the pre-existence of our saviour , by the texts that expresly say our lord christ ascended into heaven before he began his ministry , and then came down from heaven to declare the will of god to men. that is , be propounds to prove the trinitarian doctrine , but really proves the doctrine of the unitarians . a. 1. if this be so , his grace was mightily mistaken , to attempt the proof of this point by such texts as expresly say the contrary . a great and inexcusable over-sight , if it were true . but where are those texts that expresly say , that our saviour ascended into heaven before his ministry ? it was a prejudice socinus would infuse into his reader , that there is but that one text of st. john 1. to prove the pre-existence of our saviour before his incarnation , which the archbishop has disproved , p. 81. but here it holds ; for his texts that he saith expresly prove what he asserts , shrink all into one , viz. no man hath ascended into heaven , but he that came down from heaven . 2. where is it expresly said in that , or any other text , that our saviour ascended into heaven before his ministry ? it is not so expresly said , that our saviour ascended into heaven , but that servetus understood it spiritually , and saith that it was so express'd , because his spirit was from the beginning in heaven , and that his words were heavenly . but it 's neither there , nor any where expresly said , that our saviour ascended into heaven before his ministry , and then came down from heaven to declare the will of god to men. that is wholly a fiction of a case , as his lordship has sufficiently proved . our author , indeed , would represent it , as if his grace had only found fault with them for this their opinion ; and after the having bestowed a few hard words upon it , and call'd it an arbitrary and precarious supposition , ( tho he himself understands the text in a literal sense ) should then give it up . but that this is a fiction of their own , i may say again , his lordship has sufficiently proved ; and so much the more reason have i now to say it , as his adversary has not dared so much as to take to task any one argument or paragraph relating to it . for with what strength doth his grace argue against it from the exact history of our saviour's life , from the importance of the matter ( if true ) , from the silence of the evangelists , and especially of st. john ? how doth he argue against it from the weakness of the socinian attempts to prove it , and for which in effect they have nothing to say ? how from the inconsistency of it with scripture ? and that whereas st. john saith , the word was in the beginning , and then was made flesh : they say , that he was first made flesh , and then a great while after was in the beginning with god. how , lastly , doth he argue from the disagreement in the several parts of this their interpretation ; as it may be worth the reader 's while himself to observe * ? all this our author has prudently pass'd over ; but that he may seem to say something , and have a fair opportunity to complement where he wants a reply ; he forms a question for his grace , ( for it 's a charge , and not a question , archbishop , p. 92 , 93. ) he demands , saith he , when did this ascension of our saviour into heaven happen ? his grace had indeed charged it upon them , that they themselves cannot agree precisely when ; and without doubt he wanted a fair account of it . but our author unfortunately pitches upon that time for it , which his adversary had beforehand prevented . for thus he answers , st. john hath resolved this question in these words of his gospel , [ in the beginning the word was with god ] i. e. in the beginning of his ministry , just before be enter'd thereon ; the lord christ was with god by ascending ( as himself expresly and often saith ) into heaven . this account of it is very precise . but to this his grace had already made two exceptions . 1. that this is not consistent with their own explication of the phrase , in the beginning , that is to say , when the gospel first began to be published ; which was by authority from him ( he having ascended into heaven , and came from thence to declare the will of god to men , as our author saith ) but that was not began to be published , till after he had been with god ( in their sense . ) and therefore if the word was at all with the father , so as to ascend from earth to heaven , it must not have been in the beginning , but before the beginning . 2. he sheweth , this is not reconciliable to another opinion of theirs , which is , that christ was not god but by office and divine constitution , and that he was not so constituted and declared till after his resurection , and his being advanced to the right hand of god ; but if in the beginning , is in the beginning of the gospel-state , then the word was god in the same beginning that he was with god , and so must be god by office , before he enter'd upon his office of publick ministry , and consequently long before his resurrection . but if he was so constituted not till after his resurrection , he was not god in their sense of the beginning , and so consequently was not with god , nor did ascend into heaven before he began his ministry . so that there is no manner of proof , either for the matter , or the time of this legendary doctrine of theirs , concerning our saviour's ascension into heaven before he began his ministry , if the aforesaid arguments hold good . but that which our author presses most , ( without regarding the arguments against it ) is the literal sense of the phrase , no man hath ascended , &c. in which , he saith , the archbishop doth understand it . but this is no more true that his grace so understands it , than that it 's expresly and often said in scripture , that our saviour ascended into heaven before his ministry , ( as our author affirms ) unless it be when his grace undertakes to prove that such an ascension never was . but supposing it were literally to be understood , yet will it not serve their purpose . for then , according to the letter of it , our saviour must have come down from heaven before he ascended thither . if it had been worded , that no man hath come down from heaven , but he that hath ascended into heaven , then he would have ascended first , and after that have descended : but when it 's said , no man hath ascended into heaven , but he that came down from heaven , ( if the manner of speaking is to be our guide ) then he must have came down before he ascended , after the way the apostle speaks , ephes. 4.9 , 10. now that he ascended , what is it , but that he also descended first , &c. i say , the order of words then shews , that his descent must have been before his ascension ; which is diametrically opposite to the socinian hypothesis , and is not to be accommodated but by the orthodox sense of it , viz. that he that in the beginning was with god , and had a glory with the father before the world was , in the fulness of time was made flesh , and came down from heaven , to fulfil and declare the will of god to men . and then it orderly follows , no man hath so ascended into heaven , and no man hath been there to understand the will of the father , but he that first came down from heaven , and is in due time to ascend thither ; as if he had said , ( to transcribe the paraphrase of a very learned person ) from me alone are these things to be learned , for none can go up to heaven to fetch the knowledge of them from thence , but i came down from heaven to reveal the will of god * , &c. the second sort of texts which speak of our saviour's existence before his incarnation , are these , father glorify thou me with thine own self , with the glory which i had with thee before the world was , john 17.5 . and before abraham was , i am , &c. john 8.58 . to the first our author replies , that according to st. austin and grotius , this is to be understood of god's decree , after this manner , let me now actually receive that glory with they self , which i had with thee in thy decree and purpose before the world was . and if we may take his word , he saith , that he has sufficiently confirmed this interpretation in the second edition of his brief history of the unitarians . he very seasonably refers us to his second edition , ( which i have not seen ) for in the first it exceedingly wants some confirmation . all that he has to say there , is , that we in scripture are sometimes said to have that which we have in god's decree . from whence he infers , therefore so also we may understand , that christ had glory before the world was . an inference very cautiously worded , therefore we may understand , &c. and it was not without reason , as i shall immediately shew . a. 1. i grant that the scripture doth often represent things after this manner , so that that which is to be hereafter , is spok●n of as if it was actually present and existent , as isaiah 53.3 . he is despised and rejected of men . and in like manner we are reputed to have that which we have by promise , as in the place he quotes , 2 cor. 5.1 . we have a building of god , &c. but then as decrees and promises do in the nature of them respect the future , so there must be some reason for this manner of speaking , which without such reason would be absurd . now , the reason of such forms of speech , is to represent the certainty of the thing , that it being thus appointed and promised by almighty god , it shall as certainly be fulfilled in its season , as if it was now actually present . but set aside such reason , and such forms of speech will be absurd ; as for example , if i should say , all generations that shall be to the worlds end are now in being , and have been ever since the world was . but there is no such reason for such an interpretation here , for this respects the time past . 2. tho we should be said to have that which we are decreed to have , yet we cannot be said to have it before the world was ; as for instance , we cannot be said to have a building of god before the world was ; for that is to have it before we were . we may be said by the foresaid prophetical scheme of speech to have what we that are in being , shall have in its proper time ; but we are not said to have it , or to have had it before the foundation of the world. god indeed may be said to give before the world , by virtue of his decree and intention so to do , because he always was , is , and ever will be , and to him all things are present in their causes , over which he has an absolute power . but tho we may be said to have , with respect to the time to come , as well as present ( in the cases aforesaid ) yet we cannot properly be , nor are in scripture said to have it before the world was , because we are born in the world. thus god may be said to give us grace or salvation before the world began ; in the place he cites , 2 tim. 1.9 . but we are not said to have a building of god before the world was . and so when it 's said , father , glorify me with thine own self , with the glory which i had with thee before the world was ; as it doth suppose our saviour to have been in being , and to have had a glory with the father before the world , so he cannot be said to have it in decree before the world was . 3. and that the words are not capable of such an interpretation will further appear from the phrase , with thee , which answers to that which went before , with thine own self ; and if the latter doth signify the actual enjoyment of that glory , then so doth the former . indeed , the phrase with thine own self , and with thee , ( for they are both one ) doth suppose the person that is with god to be in being . as it was when god is said to be the god of abraham , isaac , and jacob ; thereby is implied , that those holy patriarchs are alive , according to our saviour's reasoning , god is not the god of the dead , but of the living , matth. 22.32 . and if to be the god of abraham , did imply that abraham was in being ; then surely , if it had been said of abraham , that he was with god , it must also imply that abraham actually was . for he could no more be said to be with god , and not be ; than god could be said to be his god , and he not alive . and accordingly it might as well be said of abraham , that god was his god in decree and intention , as abraham might be said to be with god , and yet be no otherwise so than in god's decree . so absurd is it , with our author , to allow our saviour to have had no being before the world was , and yet to say he was with god before the world , which is in the same breath to say he was not , and yet he was . a difficulty our author , with those he follows , found to be so great , that they chose rather to give a new interpretation of the phrase , in the beginning , john 1.1 . ( as has been before shew'd ) and so to allow the word to have then been actually with god ; rather than to maintain , as some others before did , that the word was with god in his decree , contrary to the plain and evident meaning of that phrase . 4. i may add , if the sense of this prayer of our saviour is , father , glorify me with thine own self , with the glory which i had with thee in thy decree and promise before the world was ; then ( according to what our saviour saith , ver . 22. the glory which thou hast given me , i have given them , the like glory being promised to and decreed for all the faithful ) every good man may use the same prayer with our saviour , and say , father , ●lorify me with thine own self , with the glory which i had with thee before the world was . but i suppose st. austin , ( who our author saith was for this decretal sense ) would not have presumed to do so . i confess i have done more than in strictness i was obliged to , when he refers us to another book of his , and to another edition of that book ; but i am apt to think this answer will serve for either meridian . the second text produced by the archbishop , is john 8.58 . before abraham was , i am : the obvious sense of which words ( saith his grace ) is , that he had a real existence before abraham was actually in being , p. 86. but on the contrary , the socinians say , that he was before abraham was , in the divine foreknowledge and decree . this his lordship took to task , and shewed , that this is nothing but what might have been said of any other man , and even of araham himself ; and that our saviour had then no preference or advantage above abraham . and then argues from the words i am , as the proper name of god , whereby is signified the eternal duration and permanency of his b●ing . which he confirms by several other places . to this our author has nothing to reply ; but would insinuate as if his grace had only proposed the place , without any manner of proof ; for after this ridiculous manner doth he represent it : his grace will not hear of this [ about the decree ] ; we cannot help it ; but we know the reason to be , because he taketh it as a ground of his interpretation of this text , that our saviour was ( not only in god's decree , but ) in actual existence before his progenitor abraham ; but that is the point which his grace had to prove , not to suppose as a ground of interpretation . this person writes , i perceive , for a party , and presumes his readers will never consult the books he pretends to answer ; for else he would not so boldly venture thus to impose upon the world , and to tell us that his grace only supposes , but does not prove what he proposes ; and accordingly he himself slips over the argument , and runs from it as far as he can . 2. he replies , here again i must mind his grace , that none of his proofs , in their utmost stretch , run higher than arianism . a. proofs : he should have call'd them suppositions , if he had not forgot himself . but what if those proofs run no higher than arianism ? they are sufficient : for all his grace was under any obligation at this time to prove , was our saviour's pre-existence , against the socinians , serm ii. p. 56 , &c. ( having in his former sermon maintained the point of our saviour's deity , against the arians , &c. ) and if he has proved that , he has gained the point under consideration . all that our author has further to say , is , to give us his opinion of this text over and over , and ushers it in with a magisterial authority : but if we can , let us make both arians and trinitarians sensible what is the meaning of these words , before abraham was , i am , from the circumstances and context . but if i may not too much incur his displeasure , by laying aside his supposals for the present , i will venture to propose the case as the evangelist relates it , and then discourse with him upon it . in vers. 48. our saviour replied upon the jews , your father abraham rejoiced to see my day ; and he saw it and was glad . to this they captiously object , thou art not yet fifty years old , and hast thou seen abraham ? that is , was 't thou coexistent with him , and born in his time , who has been so long dead ? whom makest thou thy self ? [ ver . 52 , 53. ] to this our saviour answers , verily , verily , i say unto you , before abraham was , i am . which text , according to our author , is elliptical and imperfect , and wants somewhat to supply it : which he thus attempts , i was long before abraham ' s time in the decrees and promises of god. now supposing it so to be , why must it thus be supplied ? o , saith he , it cannot be true in any other sense , being spoken of a son and dependant of abraham . supposing that to be spoke of such a one , why may it not as well fall upon the former as latter part of the clause , and so be read , before abraham was the father of the gentiles , ( signified in isaac ) i am , or i was in the world ? or why may it not be said , before abraham was , i was in being ? for though our saviour was a descendant of abraham according to the flesh , yet he was the begotten son of god ( as none of abraham's posterity was ) that was in the beginning , and before the world with god ; and so he might literally say before abraham was , i was or am . but supposing we admit his explication , that before abraham was , i was in god's decree . would this prove what was to be proved , that he that was not fifty years old , had seen abraham , or that he was co-existent with abraham ? suppose we take it as he would have it , independent of what it was to p●●●● what a mean 〈◊〉 was it for our saviour to alledge , i was 〈◊〉 abraham , namely , in god's decree ? for , might not the jews then reply , so abraham was before adam , and so both abraham and adam were before the world ? might they not say , so were we then before abraham ; abraham before himself , and we before we were they , might they not say , is any thing before another 〈◊〉 art thou before abraham , or abraham before us , since all would then be co-existent alike in decree , being the decrees are alike eternal ? might not our saviour as well have said , i have seen abraham , reserving to himself , in the book of genesis ; as say , before abraham was , i was , reserving to himself , in the book of god's decree ? lastly , if our saviour had said , before abraham was , i was in god's decree , or had been so understood , where was the blasphemy for which the jews would have stoned him ? it is apparent that the jews presently understood him being a title known to all , and known to belong only to god , as well known ( by reason of that noted place it relates to in exodus ) as jehovah , and so immediately they took up stones to cast at him . but his grace hath not so done with this text , but goes on to fortifie it with other parallel places , as to the phrase and signification , p. 100. as hebr. 13.8 . the same yesterday , to day , and for ever . and revelat. 1.8 , 17. i am alpha and omega , the beginning and the ending , which is , and which was , and which is to come , the almighty , rev. 22.13 , 16. this our author declines , and instead of proposing it as it lay in his grace's sermon , he takes up the latter of these places in the close of his discourse upon this head after this manner , the last of his grace ' s texts to prove the pre-existence and divinity of our saviour , is rev. 1.8 . p. 58. b. though out of its place , i am content to take it as he proposes it ; and especially because i may hope now , if ever , to make a convert of him ; for thus he answers , when his grace proves that these words are spoken , not of god , but of christ , i will thank him , and give him the cause . fairly offered , and fit to be accepted . in the first place , i take it for granted , that i need not remind him of what his grace has observed , that these expressions are the common description which the scripture gives of the eternity of god , whose being is commensurate to all the several respects of duration , past , present , and to come . for this is the reason why our author denies this to belong to our saviour , since that would be to ascribe such a being to him , as is commensurate to all these durations . therefore with his usual assurance , he affirms , that they are not spoken of our lord christ , seems to me as clear as meridian light , from what is said v. 4. from him which is , which was , and which is to come , and from jesus christ. where we see plainly , that jesus christ is distinguished as a different person from that almighty who is , and who was , and who is to come ; therefore he cannot be intended in the description , v. 8. answer . i suppose that he intends this as a general answer to the several places of the revelation quoted by his grace ; and then it 's as much as to say , that since jesus christ is distinguished from him who is , and was , and is to come , v. 4. therefore he cannot be intended at v. 8. nor 17. nor ch. 22.13 , 16. that is , that these expressions , which are the common description the scripture gives of the eternity of god , are never applied in any of those places to our saviour : but if it appears that they are at any time applied to our saviour , his argument is utterly ruined , and it will unanswerably follow , that if jesus christ is , and was , and is to come , then he is alike eternal as the father , and partaker of one and the same nature with him . 2. how doth it follow that jesus christ is distinguished as a different person from him who is , was , and is to come ; therefore he cannot be intended in the description at ver . 8. ? for he may be a different person from the almighty father , who is described by that character , v. 4. and yet as the son have the same property essential to the divine nature ascribed to him . this we contend for , and this i shall endeavour to prove . i shall begin with v. 8. i am alpha and omega , the beginning and the ending , saith the lord , which is , and which was , and which is to come , the almighty . all the question is , who is the lord that thus saith of himself , i am alpha and omega , & c ? for this we must consult the context , and then the character will appear to be his that cometh with clouds , v. 7. that made us kings and priests unto god and his father , v. 6. the first begotten of the dead , the prince of the kings of the earth , that loved us and washed us in his blood , even jesus christ , v. 5. so that he is no less the alpha and omega , than he is the prince of the kings of the earth . but let us go on with that divine writer , whom we find after the same manner describing our saviour , v. 11. i am alpha and omega , the first and the last . and that it 's given as a character belonging to him , is evident , for he is the same that commanded st. john to write , and whose voice he heard , the son of man that he saw in the midst of the seven candlesticks , v. 12 , 13. so again , v. 17. he that saith of himself , i am the first and the last , is the same with him that saith of himself , v. 18. i am he that liveth and was dead , and behold i am alive for evermore . so again , he saith of himself , chap. 2.8 . these things saith the first and the last , which was dead and is alive . and as st. john begins , so he ends this prophetical book , cap. 22.13 . i am alpha and omega , the beginning and the end , the first and the last ; viz. the same with him that saith , ver . 12 , & 20. behold , i come quickly ; — jesus that sent his angel to testify these things , v. 16. from all which laid together it is very manifest , and as clear as the meridian light , that these phrases are applied to our saviour , that he is the beginning and the ending , which is , and which was , and which is to come , the almighty . but how can the being of a creature be commensurate to all the several respects of duration , past , present , and to come ? and what a presumption would it be in a creature that had a beginning , to say of himself , i am alpha and omega , the first and the last ? so that our author must in the conclusion side with his antient vnitarians and deny the revelation to be canonical ; or be as good as his word , and give his adversary the cause , and write a retractation . the last place our author touches upon ( omitting several other material texts cited by his grace ) is 1 job . 1.1 , 2. that which was from the beginning , which we have heard , &c. which he thus expounds ( calling into his aid grotius and vorstius , in his opinion two the ablest interpreters the church has yet had . ) 1. the word of life , that is , the gospel . 2. eternal life , i. e. the immortality therein promised . 3. from the beginning , that is , they were always intended and purposed by him , but not manifested till reveal'd in the gospel . 4. we have seen and handled , is to signifie their knowledge of it was most assured and absolute . for the hebrews are wont to declare the certainty and clearness of things by terms borrowed from the senses . ans. though the hebrews are wont to express the certainty and clearness of things after that manner ; yet i don't find that the scripture is wont to speak thus of the gospel , viz. the gospel which was from the beginning , which we have seen with our eyes , and our hands have handled , and which was with the father . but i find that saint john in his gospel speaks of our saviour in the like terms , for thus he saith of him , in the beginning ( which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , as his grace observed p. 19. and grotius before him ) was the word , and the word was with god , v. 4. in him was life , v. 14. we beheld his glory , and he is said to be manifested , joh. 14.21 , 22. and 1 joh. 3.5 , 8. now what can be more evident than that when the author is the same , the phrase the same , and more agreeable to the subject under consideration , that it should be alike understood in one book as the other , and so that which we have heard , and seen , and looked upon , and handled , and was with the father , should be the son , and not the gospel of god ? but saith our author , grotius and vorstius think otherwise ; and he goes on , i know not why his grace overlook'd this interpretation of two of the most learned and judicious criticks of this or any other age . answer , i answer in his phrase , i marvel much how our author should know that his grace overlook'd it , for it 's likely that he might not have the same opinion with this writer of these two great men , so as to think them the ablest interpreters the church has yet had : vorstius for many reasons , and grotius for his posthumous notes ( i should rather call them adversaria ) come not up to that character . besides his grace knew very well what both the antient and learned and judicious criticks of latter ages , thought of this text. in the number of the former is tertullian , adv . praxeam . c. 15. amongst the latter is erasmus ; and even grotius is inconsistent with himself , when he goes off from the gospel to the miracles that attested it , in his explication of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we have looked upon . before his grace leaves the argument of our saviour's deity , he takes notice of a usual plea of the socinians , that they glory they have reason clearly on their side in this and the other point of the b. trinity ; and that the difficulties and absurdities are much greater and plainer on our part than on theirs , a.b.p. 115. to each of these his lordship made a distinct reply , and shew'd particularly as to the doctrine of the trinity , that tho' it was above , yet it was not contrary to reason ; that though there were difficulties , yet no absurdity in it . this our author thought fit to pass over in silence . as to the latter , his grace undertook to prove that the opinion of our adversaries hath greater difficulties in it , and more palpable absurdities following from it , than any they could charge upon the orthodox . as when they say , that the son of god is a meer creature , not god by nature , and yet truly and really god by office , and by divine appointment and constitution ; to whom the very same honour and worship is to be given which we give to him who is god by nature . p. 123. in which his grace observes two difficulties and absurdities . 1. that they hereby bring idolatry by a back-door into the christian religion , as they give divine worship to a mere creature , and as they willingly admit two gods , the one by nature , and the other by office. 2. that they cannot vindicate themselves in this point in any other way , than what will in a great measure acquit both the pagans and papists from the charge of idolatry . this our author saith , is not an uncommon imputation on the socinian doctrine , and thus far he is in the right , for besides modern writers , the stream of the fathers charge the arians with idolatry as they worship christ , whom they suppose to be a meer creature . thus athanasius , gregory naz. and nyssen . st. basil , epiphanius , &c. and this charge our author doth rather avoid than deny ; for which purpose he divideth the vnitarians into two sorts : such as give christ no divine worship : of these he saith , it is certain we have wrote no book this seven years , in which we have not been careful to profess to all the world , that a like honour or worship ( much less the same ) is not to be given to christ-as to god. and then he will by all means have this charge of worshipping our saviour , to be a soul calumny thrown on them by the trinitarian preachers . do the trinitarians think , saith our hussing controvertist , they may devise a religion for us , and then come up into their pulpits to declaim against the schemes that are purely of their own invention ? in good time we shall have a pulpit socinianism , as there was in the late reign a pulpit popery ; for this author writes in the very way and phrase of misrepresentation and representation . but after all , is this a misrepresentation ? did never any vnitarians or socinians give honour and worship , a like and even the same to christ as to the father ? is that charge a device of the trinitarians ? our author will undertake for himself , for that is the we in this book , the author of the history of the vnitarians , the author of the criticisms on mr. milbourn , &c. and so for seven years backwards . we , saith he , have wrote no book this seven years , in which we have not been careful , &c. but were there no years before the last seven , that can be looked into ? he knew what the arians , and what socinus and his followers held and do hold . but he and his , for whom we want a name , ( for they are in this neither arians nor socinians ) unless we will call them francisco-davidists , are herein very reserved and cautious , that they may not give the same nor alike honour to our saviour as to god. indeed if they were of another mind before the seven years past , they have done well to change it , to ease themselves of a troublesome charge of giving divine worship to a mere creature , as did the arians and socinians ; and of as troublesom adversaries as socinus found franciscus david to be , that would not allow divine worship to be given to christ , because he was a creature , and that by so doing they should be guilty of idolatry . but after all his suming , and his talk of a devised religion , and declaiming pulpits , and schemes purely of their own invention , he is forced to own that there is a second sort of vnitarians that give divine worship to our saviour ; and that 's an objection in his way . but his grace will say perhaps , why ? do you not pray to christ ? and to close the objection , do you not then give the like , nay the same honour to christ as to god ? his answer to this is well worthy our observation . 1. there are indeed some vnitarians who pray to the lord christ. but why some ? did not the numerous arians , and did not socinus , and generally all called after his name do so ; and did they not think themselves obliged so to do , inveighing against those that did not ? 2. he adds by way of excuse , they pray'd to him indeed , but it was to him , as that mediatory king , who is ( say they ) appointed by god to succour us in all our straits and wants . but is not this to equal him with god , to whom alone we are taught to direct our prayers ? nay , is not this to attribute to him the divine properties of omniscience and omnipotence , when he is supposed to know and succour us in all our straits and wants ? no , saith he , for they own that his knowledge either of our wants or prayers is only by revelation from god ; and his power by which he relieves us , is wholly of god's giving . but is not prayer a part of divine worship , and peculiar to god ? and don't they then equal him to god , when they pray to him ? and is not that idolatry , to give to a creature the worship belonging to the creator ? and can any divine appointment make that not to be idolatry , which in its nature is so ? ( as the protestants use to maintain against the church of rome ) . and besides , don't those socinians that worship our saviour , affirm that they worship him as god ? thus socinus himself pleads , vt pro deo ac domino suo venerentur , tom. 2. p. 631. that they worship him as their god and lord. and much more to the same purpose . and what is it to worship him as god , but to give him divine worship ? the second difficulty and absurdity his grace charges upon them , is a plurality of gods , the one by nature , the other by office , a creature-god , a god merely by positive institution . all that he has to say to this , is , will he deny positively and directly , that the lord christ is a god by representation and office ? and then steals off with , let his grace give it under his hand , that the lord christ is not a god in these senses . a. this is much as if when charged with idolatry for giving divine worship to christ , if a mere man , he should say , will his grace deny positively and directly , that christ is a man ? for though he denies not christ to be a man , yet he affirms , that christ , if no more than a man , is not to be worshipped with divine honour . so tho he should not deny christ to be a god by representation and office , yet he affirms that one who is so and no more , cannot be the true god , nor be worshipped as god ; for that would establish a plurality of gods. but his grace on the other hand took not himself concerned , nor doth the case require , that he should positively assert , that christ is a god by representation ; for that is more than our author himself dares to do , who faintly enough concludes , that as moses is called a god , so also christ may be called a god by mission , representation , and office. now how unreasonable a thing is this , that he should put it so hard upon his grace , to deny positively and directly , what this author himself dares not positively and directly affirm ? for he cautiously saith ( for fear a proof should be required ) , so also may christ be called a god. but our author is too sparing and modest in his expressions , for the socinians are not backward to acknowledge , that our saviour is true god , and that there are more true gods than one ; and that to say there is one only supreme independent god , and to worship one god by nature , is judaical , and a renouncing of the christian religion . vid. smalcius exam. cent. err. & refutatio smig . de novis monstris , &c. to conclude , his grace had said , that the socinians cannot vindicate themselves in this point any other way , than what will in great measure acquit both the pagans and the papists from the charge of idolatry . this our author calls a thunder-clap ; and truly by his own pleas he makes good the imputation . for , 1. he saith , they pray to christ as a mediatory king , who is appointed by god to succor us in all our straits : and of this kind were the dii medioxumi among the heathens ; and so are the mediators of intercession , the saints and angels , in the church of rome , who they say are appointed by the supreme god to hear and succour us . 2. he saith , that the knowledge our saviour hath either of our wants or prayers , is only by revelation from god ; and his power is wholly of god's giving . so the romanists say , that the saints have their knowledge of our state , either by revelation , or in speculo trinitatis , in the glass of the trinity ; which is much the same . 3. our author saith , the worship given to christ is not the same which is given to god. so the church of rome hath their superior worship , latria , which they give to god ; and an inferior , dulia , which they give to saints . 4. our author saith , though these socinians pray to christ , yet they don 't hereby equal him to god. this is the very plea made by the church of rome for the worship they give , and the prayers they offer to saints and angels . from all which we see how much modesty as well as truth there is in what his grace observes , that they cannot vindicate themselves in this point any other way , than what will in a great measure acquit both the pagans and the papists from the charge of idolatry . sect . ii. of the incarnation of our blessed saviour . after a discourse of several pages , which our author declines , his lordship proceeded to the most usual and considerable objections of his adversaries against the doctrine of christ's incarnation . as , object . 1. they say , that this union of the divinity with the humane nature , is , if not altogether impossible , yet very unintelligible . to this his grace replies , that there is no impossibility , is evident from the union between the soul and body of a man , p. 147 , and 158. against this our author makes two exceptions . except . 1. in a personal vnion of a soul with a body , the vnion is between two finite and commensurate things ; which is not only possible , but very conceivable . but in the pretended personal vnion of god to man , and man to god , the vnion is between finite and infinite . answer . here our author over-runs the point , when he considers the personal union of a soul and body , merely as a union between two finites ; for instances between such , the world is full of : whereas the difficulty is , as the union is between soul and body , that is , spirit and matter , which are two extreams , and so incommensurate ; and yet notwithstanding they are not only vitally united , but they both retain their distinct natures and properties , as his grace observes . under which notion , the personal union between two such unequals is as difficult to conceive ( were it not that we are sure that it is ) as the personal union between the divine and humane natures in our saviour . but our author pursues his point . for , saith he , the personal union of god to man is between finite and infinite ; which cannot be without admitting one of these things ; either that finite and infinite are commensurate ; which every one knows is false : or , that the finite is united only to some part of the infinite , and is disjoyned from the rest of it ; which all trinitarians deny and abhor ; because if so , jesus christ should not be perfect god , but only god in part . answer . by this way of arguing our author may as well undertake to prove , that there is no such thing as a personal vnion between the soul and body ; for , that cannot be imagined without admitting one of these two things ; either that soul and body are commensurate and equal , and alike extended , which every one knows is false : or , that body and soul are united as to some part only , which is disjoyned from the rest , and that is of a spirit to make it material . what more plain , if his argument be true , than that there can be no personal union between the soul and body , such distant extremes ? so that you may as soon expect that the soft and impalpable air should be united to a thunderbolt , or a speculative thought to a milstone , as that there can be a union between things so incommensurate and unequal , as a body and a soul are . but if notwithstanding such conceived difficulties , soul and body are thus found to be united ; then is it alike consistent that the two natures in our blessed saviour be united in one person . again , by the same way he may go on and prove that immensity is no perfection of the divine nature ; and that it 's impossible god should be every where , and essentially present . for immensity ( if it be ) has a relation to place , that is , infinite to finite : but such a relation cannot be in god , without one of these two things , that finite [ place ] and infinite [ immensity ] are commensurate , which every one knows is false : or , that the finite [ place ] has a relation to some part of the infinite , and is disjoyned from the rest of it ; and so the divine essence is particle and divisible , which all deny : the difficulty we see presses as hard upon the personal union of soul and body , and god's immensity , as upon the union of the divine and humane natures in our saviour ; and which he must deny , or give up his argument . indeed it is not for us to talk metaphysically of the divine nature , till we understand our own ; nor of the nature , kinds and modes in higher matters , till we understand the connexion and union of parts in a pebble or a bubble : left by such an attempt we run our selves into heresie , a dangerous and inevitable rock , as our author represents the case ; or into his downright nonsense , of uniting two understandings , or persons , by the abolition of one of them . except . 2. the vnion of soul and body may be personal , that is , may constitute or make one person : because it is not the vnion of two persons , but only of one person ( the soul ) to a thing which is otherways without life , reason , memory , or free-will — but in the ( pretended ) vnion of god with man , there are two distinct , and very different lives , reasons , memories and free-wills , which utterly destroy the notion of a personnl vnion . for a personal vnion supposes but one life , one reason , one memory , one free-will . because if these things which constitute a person are found more than once , there is no longer one person but two , and consequently no personal vnion in the sense in which we are arguing . answer . i deny that two lives , or two understandings , or two free wills , do necessarily make two different persons or beings , when there is a subordination between them ; for then they receive their denomination or title from the supreme . as we usually say there are three sorts of life , vegetation in plants , animality in brutes , and rationality in men ; now if one of these is alone , that gives denomination to it , as a plant is called a vegetable . but when the vegetative life is united to the animal , it loses that character , and the creature then is called an animal , and is so called as if there was no principle in it of vegetation . and the rational ( though there be vegetation and animality ) is so called , as if there was no vegetation or animality . that is , when there are several powers one in subordination to another , they make not several beings ( as they would do if alone ) but the supream gives the denomination to the whole . and thus it is in the case before us , where there are two natures , the divine and humane ; two lives , the immortal and mortal ; two understandings , an infinite and a limited ; two wills ; and yet not two persons : because the understanding and will of the inferior ( the humane nature ) is subordinate to the superior ( the divine ) and so the person is as much one , as if there had been but one nature , one life , one understanding , and one will. as to our author's history of apollinarius , nestorius , and eutyches , ( were i disposed to make excursions ) i could present him with the rhapsody and bedrole of the opinions of those he calls vnitarians , from cerinthus and ebion downward to socinus , and of the violences and outrages of the arians against the photinians and orthodox ; and of the rancour of the photinians against the arians and orthodox : but that i shall refer to a more proper occasion . object . 2. 't is a thing incongruous , and much beneath the dignity of the son of god , to be united to humane nature . to this his grace makes a large reply , and amongst other things saith : the lower any being , be he never so high , condescends to do good , the glory of his goodness shines so much the brighter . to this passage alone our author returns an answer , if i may call a representation so , and in requital i shall return him the reverse of his comparison , mutatis mutandis . if christ by the just interest he has in the favour of his father , procures the pardon of sinners , and to keep them for the time to come from the like bad courses , should obtain the grant of eternal happiness , and then give them such counsel and precepts , as might best dispose them to a new course of life ; — would not this care and benignity be sufficient , unless the son of god himself came , and be content to be cloathed with the rags of humanity , and to be bound and buffetted , imprisoned , arraigned , condemned and crucified for them ? in his judgment , such a scene would have more of folly than goodness . and he concludes , therefore much less is it to be supposed of god , than of a wise man. this needs no farther animadversion , the impiety of it is a sufficient reply . object . 3. the incarnation is not necessary , saith he . for our opposers grant this , that the pardon of sin might have been offer'd to mankind by a prophet in the name of god ; so that there was no apparent cogent necessity , no extraordinary and indispensable cause for it ; and so must be allowed an unaccountable , causeless debasement of the divine majesty ; and seeing no such cause is assigned , saith he , we have leave to believe it never was . a. the objection is of our author 's own forming ; and there are two uses he makes of his adversary's concession ( which for the present we will take as he represents it . ) 1. that if there was no apparent cogent necessity , no indispensable cause for the incarnation , it must be an unaccountable and causeless debasement . 2. seeing no such cause is assigned , therefore they have reason to believe it never was . as to the first , it 's a gross mistake ; for there may be a good and sufficient cause for that , which there is no cogent and indispensable , and much more no apparent necessity for : he tells us , that the gospel and pardon of sin might have been offer'd to mankind by a prophet in the name of god , and so there was no apparent and cogent necessity for christ's incarnation . and surely if the offering pardon by a prophet was sufficient , there was no apparent , cogent , and indispensable necessity for christ's coming into the world ; and then ( according to our author's way of arguing ) christ's coming into the world is as unaccountable , and causeless , as he would have his incarnation to be . 2. as to the second : seeing no such cause is assigned , therefore the son of god was never incarnate . a. i answer , by this way of arguing , christ was never crucified , any more than he was incarnate . for if there was no indispensable cause for it , it might have been omitted ; and there was no indispensable cause for it , where the teaching of a prophet was sufficient . and without an indispensable cause , our author has taught us the wisdom of god would not stoop to such a humiliation ; and consequently , our saviour was no more crucified than he was incarnate , if our author argues right . under the covert of this objection , our author takes to task the reasons which his grace offers for our saviour's being incarnate ; and excepting the case of mysteries ( which i shall reserve for another place ) our author frames one general answer to them all , viz. ' that these considerations do not prove the incarnation expedient in the age of augustus ; for they were much more forcible in the time of adam , than of augustus . for in the last , god could propound only to reclaim men from their idolatries , errors and impieties ; but if he had been incarnate in the age of adam he had prevented them . and if these are good arguments , 't is morally impossible , either that there was in the age of augustus , or ever shall be an incarnation . he concludes , i think i may say , this is an accurate and just reasoning : it being founded on this maxim of common prudence , that what was more expedient to be done at first than afterwards , would have been at first , if it had been at all expedient to be done . a. the reasons given of christ's incarnation , viz. the reclaiming mankind from their idolatries , errors and impieties , are the same with the reasons for christ's coming into the world : and where the reasons are the same , they are to be tryed in the same way . let us therefore put christ's coming into the world , into the room of his being incarnate ; and we shall find it as requisite ( if our author's argument be of any force ) that he should have come into the world from the beginning , as that he should have been incarnate from the beginning ; and as morally impossible he should have been born in the age of augustus , as that he should have been incarnate in his time . for these reasons were much more forcible in the age of adam than of augustus . for by so late a nativity as the age of augustus , god could propound only to reclaim men from their idolatries , &c. but by being born in the very time of adam , he had prevented the idolatries of 4000 years . — if these be good arguments for christ's nativity , ' t is morally impossible , either that there was in the age of augustus , or that there ever shall be a saviour born into the world. the same argument will also affect the gospel , and make it necessary , that it should have been as completely published in the age of adam as of augustus . this is a home charge indeed , a charge of a great overfight and neglect in almighty god , for want , it seems , of attending to a maxim of common prudence , viz. of doing what was more expedient to be done at first than afterwards . for according to our author , the whole design of salvation by christ was mis-timed , and the fulness of time for it was in the age of adam , and not of augustus . this he accounts acurate and just reasoning ; and i suppose the next news we hear , will be amendments upon the gospel ; and a set of chronological tables to rectifie us in these matters . and to that work i leave him . for i suppose he will not expect from his adversaries , that they should prove to him , that the time of augustus was better than that of adam , for our lord's appearance in the world ; or to give him the reasons , why almighty god chose the time of augustus for the nativity of our saviour , and the publishing the gospel by him , rather than the time of adam . a vindication of the lord bishop of worcester's sermon concerning the mysteries of the christian faith , from the exceptions made against it , by the author of the considerations on the explications of the doctrine of the trinity . if the author of the considerations had a mind to have writ upon a noble argument , this learned adversary gave him a fair occasion to try his skill , by proposing the two different hypotheses concerning the salvation of mankind by jesus christ , and shewing the agreeableness of the one , by his assuming our nature , and suffering in our stead , to the revealed will of god. which he confirms , as it 's most plain and easie , and agreeable to the most received sense of the words ; as it suits with the scope and design of the whole new testament ; hath been generally received in the christian church ; and best agrees with the characters of those persons from whom we receive the christian faith , viz. christ jesus and his apostles . upon the last of these his lordship more particularly discourses . but instead of taking his adversary to task about this weighty subject , our author chuses rather to fall upon some other points , where he may have a greater scope for the gratifying his roving fancy ; not caring to be tyed up by the rules and measures of strict argumentation ; and therefore for the fitting to his purpose what he had to say , he passes over the other , under the character of a great many heads , too troublesome for a reader 's view , whereas the chief of all ( as he will have it ) lies in these three . 1. god may justly require of us to believe what we cannot not comprehend . 2. those who reject the mysteries of faith , do themselves advance greater mysteries than those they declaim against . 3. the manner and way of salvation the church teaches , tends more to the benefit of mankind , than the way of salvation by christ taught by the socinians . of these three propositions our author thus passes his judgment . the first is true ; but not to the purpose . the second is home to the purpose , but not true . the third is neither true nor to the purpose . when he elsewhere read this character of a certain book , without doubt he thought the cadence of it very pretty , and might be divertive for his reader , whether it were right or wrong , and fit for his purpose or not . but because i am apt to suspect the exactness of such turns of fancy , i shall make bold to examine them , and see how his character and the heads of discourse he applies it to , will agree . the first , saith he , is true , but not to the purpose . the contrary of this used to be accounted true by his predecessors in the same way ; socinus himself , as his lordship shewed [ serm. p. 21. ] denied the divine prescience , because he could not comprehend it ; and the incomprehensibleness of a doctrine used to be a mighty argument amongst the socinians , against the truth of it , as might be shewn . but our author is of another mind , as he tells us , for the present : and if his lordship could by prescience have foretold his mind , and foreseen he would have replied upon him , he might have spar'd to himself ( as he gravely observes ) the pains of these ten pages in his sermon , in which he seeks to prove , that there are many things we do not comprehend . but his lordship is not to be blamed for want of that prescience , which the acute socinus would not allow to god himself . and to say the truth of it , he thought he had wrote against a socinian point , but our author can tell him , he utterly mistakes ; perhaps his lordship had not read the notes on the creed of aibanasius , nor the trinitatian scheme of religion , nor the answer to mr. milbourn , ( books our author recommends ) nor the history of the last seven years ; for it 's likely he might there have found the index expurgatorius to socinus , and his successors ; and the alterations made in this refining age in their grosser doctrine , without which they will tell him he writes against imaginary socinianism . but our author within the compass of three pages changes his mind . in page 4. all the works of god are incomprehensible , and we cannot comprehend the least spire of grass . but pag. 7. he cannot understand why his lordship and many others are so positive , that we cannot comprehend an infinite attribute , as eternity . now i should have thought that the works of god , and a spire of grass are as comprehensible as an infinite attribute . he tells us , contradictions are by all confessed to be impossibilities ; and so i take comprehensible and incomprehensible to be ; it remains therefore upon him to shew that they are possible ; and-that while it is not possible for a spire of grass to be comprehended , that yet eternity may . he bears a little too hard upon his readers , to suppose their memory or attention will not hold out three pages together ; and that he may have the liberty to affirm and deny , and contradict himself ( as shall best serve his end ) without offence to their understanding . but perhaps , the heat of writing and controversie was the occasion of this inadvertency . the first of these , the incomprehensiblenss of god's works , is left in it's place to try its fortune , and to subsist upon its own credit . but when he maintains the comprehensibleness of an infinite attribute ( he might have said infinity , for that is a divine attribute ) because it sounds not so well , and these men that have taught the world , that to do contradictions would not be a perfection , but an imperfection in the divine nature , may have also taught them , that infinity cannot be comprehended by a finite understanding , nor god be comprehended by a creature ; because of this he takes himself concerned to make good his paradox , by setting up such a notion of comprehension as he conceives may support it : and that is , that to comprehend a thing , is to have a clear , distinct and adequate conception of it . and he adds , may we not have such a notion of an infinite attribute ? i think we may . let us suppose for the present , his definition of comprehension to be good and right ; may we not then have as clear , distinct , and adequate conception of a spire of grass , or any of god's works , as of infinity and eternity ? and then how comes he before to acknowledge the truth of that saying of his lordship's , that we cannot comprehend the least spire of grass ? but how true soever his notion of comprehending may be , he mistakes in the application , when he saith , vve may have a clear , distinct , and adequate conception of an infinite attribute . now we used to say ( till the days of discarding mysteries came on ) that only god can comprehend his own essence , and nothing less than infinite could have a clear , distinct , and adequate conception of infinite . for 't is evident we have not a clear , distinct , and adequate conception of that which we can give no adequate definition of . but we can give no adequate definition of infinite ; and therefore-are forced to speak of it by way of negation , and rather say what it is not , than what it is . thus he himself describes god's eternity , viz. 't is that duration by which he is without all beginning and end. which is by no means , a clear , distinct , and adequate definition of it . for first duration applied to eternity , is what is usually call'd a contradiction in adjecto : for saith our author , it is of the nature of a duration to consist in a succession ; but in eternity is no succession . for what succession was there before the creation of the world ? and yet there was the same eternity then as now . so that to describe eternity by duration , and to cut that indivisible into parts by succession , is to make a temporary eternity , which methinks sounds as ill as an eternal moment . secondly , it s by no means an adequate definition of eternity , because it consists of negatives , without all beginning and end. a greater proof cannot be given of the inadequateness of our conception , than thus to go through the world of beings , and assertions , and to say it is not this , and it is not that , and yet we are never the nearer to tell what the thing really is . as if i would ask , what is an infinite attribute ? and he should answer , a perfection without bounds . what is a spirit ? a being that hath no flesh and bones . what eternity ? a duration without beginning or end. do we understand infinity , a spirit , or eternity , the better for all this ? as suppose when the word spirit is applied to god , angels , and souls departed ; will the abovesaid definition give me any clear , distinct , and adequate conception of it , and assign the difference between what it is in god , and what in a creature , or what at all ? a mistake then it is in the thing , as well as a contradiction in him ; and the reason of this blunder ( next to a carping-disposition of mind , watchful to take all advantages ) is , that he was not aware of the difference between apprehend and comprehend , and confounded existence with essence , that the thing is , with what the thing is . and of both of these he himself has given us a remarkable instance . for the bishop having said , if nothing is to be believed but what may be comprehended , the very being of god must be rejected too . p. 22. our author upon it makes this observation , ' that the attributes of god are incomprehensible , i have often heard ; but never till now what his lordship adds ' in the next place , purely from himself , if nothing , saith he , is to be believed , &c. but why is this purely from himself ? for this admirable reason , subjoyned by our author , to comprehend the being or existence of god , is only this , to comprehend that god is : and if we cannot comprehend that , all religion ceases . but how came that word existence in ? to comprehend the being or existence of god is only this , &c. for his lordship has no other word than being , which plainly there refers to the nature , and not the existence of the almighty . so in the paragraph just before , it is madness to pretend to comprehend what is infinite : and in the close of the same paragraph , as long as they believe an infinite and incomprehensible being , it is nonsense to reject any other doctrine which relates to an infinite being , because it is incomprehensible . so that it 's god , as an infinite and incomprehensible being , that his lordship is discoursing of ; not of his existence , but his essence and nature . and yet we are not at an end of these difficulties , were we to consider his existence . to return to the bishop's first proposition ( as recited by our author ) viz. god may justly require of us to believe what we cannot comprehend . to what purpose is this ? for our author saith , he [ the bishop ] utterly mistakes , in thinking that we deny the articles of the new christianity , or athanasian religion [ concerning the trinity , the deity , and incarnation of our saviour , &c. ] because they are mysteries , or because we do not comprehend them ; we deny them , because they are contradictons , impossibilities , and pure nonsense , p. 4. b. surely this new christianity , this athanasian religion , is no other than babylon in the revelation , that had mystery wrote on her forehead , that was the mother of harlots , and abominations of the whole earth ; and deserves to be treated in like manner , if she vends imposture and contradictions under the name of mysteries , as he represents it . but in defect of a royal authority to consummate the sentence , there is a terrible scourge , a book wrote by a learned friend of theirs , that hath wrought wonders , and with the like success as the whips were shew'd to the sicilian slaves , to their utter discomfiture . so that the merchants of these wares have their markets spoiled , or much hindred , if he is to be believed . and yet after all , if we may guess at the book by his sample out of it , it 's as gentle as one could wish ; and falls in with his adversaries . for what doth he say , but what they have said before him ? as , 1. there are in religion some mysteries , and incomprehensible secrets . 2. we are not to give the venerable name of mystery to doctrines contrary to nature's and reason's light. 3. the ordinary meaning of mystery in scripture , is not something in it's own nature dark and obscure , but something intelligible , and kept secret in past ages , and was revealed in gospel-times . but for all this , may not the word mystery be applied to such things as are in some measure known , but in much greater unknown to us ( as his lordship saith ) ? and when our author's friend doth say , the ordinary meaning of mystery in scripture , is for what was a secret , but now made known ; it supposes that he was sensible it was also sometimes there us'd for what was in its own nature dark and obscure . i thought to have pursued this argument , but i the rather pass it , because it 's under the consideration of a learned pen. amongst the instances that are incomprehensible , his lordship begins with eternity ; and saith , that he is apt to think , there is no greater difficulty in the conception of the trinity , and incarnation , than there is of eternity . a bold saying ! and he deserves to be expos'd for it . difficulties the bishop calls them , but our author will have it contradictions , and many contradictions in the trinity and incarnation ; and insinuates that his lordship would himself have call'd his difficulties in eternity , contradictions , if he durst ; for thus his adversary goes on , he dares not call them contradictions ( though as he states them they are undeniable contradictions ) because if they were confess'd to be contradictions , he would be forced to deny an eternity . and it is not long before we are told the bishop denies that also . there are two difficuties his lordship observes in the eterternity of god. the first is , ' that if god was for ever , he must be from himself ; and what notion can we have in our minds concerning it ? our author represents this , as if it was the bishop's design to argue against god's eternity , after this manner , i am sorry an eternal god must be a contradiction . had he no way to defend his new mysteries , but by espousing the cause of the atheists ? &c. a calumny as black as hell ! for , is there any word leaning this way ? what! to prove that there are contradictions in the notion of eternity , or that an eternal god is a contradiction ! doth not his lordship both affirm there is great reason to believe the eternity of god , and in the same breath effectually prove it , and confute those atheists whose cause this slanderer would have him to espouse ? but this is his usual way of prefacing an argument ; the reason for it lies open enough . but where is the contradiction ? at last it proves one of his own making . for , saith he , what makes him [ the bishop ] say , god must be from himself , or self-originated ? for then he must be before he was . for god to be before he was , is a contradiction . but i do not see how it follows , that if he is from himself , he must be before he was ? for he may be from himself , and yet be necessarily and eternally existent . this 't is likely our author saw , and therefore to clinch his argument , he joyns an alias to the phrase , from himself , and then it is from himself , or self-originated . and now he has put a pretty varnish upon it ; for self-originated , if strictly taken , implies an origine or beginning from himself : and ( as he saith ) all origination of what kind soever is inconsistent with an eternal being . if his lordship had said , god had his beginning or origination from himself , or in his adversarie's phrase were self-originated , there had been some colour for him to have inferred , then he was in being before he was . but to be from himself , is no more liable to such an inference , than when we say he is self-existent , or in the word used by the fathers , ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god of and from himself , that is , so as to have no cause nor beginning . the second difficulty his lordship proposed about god's eternity , is , how god should co-exist with all the differences of times , and yet there be no succession in his own being ? — and succession being not consistent with the absolute perfection of the divine nature , therefore god must be all at once what he is . this our author saith , is a great many contradictions , and proposes no less than five queries upon it , which he gives his lordship time till dooms-day to answer . for thus he closes them , the notion of the trinity , and this notion of eternity , will be vindicated both in a day . however we will try if the day for it be not already come ; and for trial's sake , i will venture to offer them again to the reader , as they stand in his treatise . q. 1. what is the difference between an eternal moment , ( which every one discerns is a contradiction in the very terms ) and between possessing eternal life all at once , which is his lordship's definition of eternity ? a. the difference is as great , as between contradiction and truth . an eternal moment is a contradiction ; for a moment is a moveable point , and passes as soon into not being , as it came into being . it was not , it is , and immediately is not ; and so nothing more opposite in the nature of it to eternity . but eternity admits no succession , no divisibility , no moments , no past , no future , no motion , no change , and consequently must be all existent together , and all at once : for there is no mean between succession , and all at once ; and since succession is imcompatible with eternity , eternity must be all at once . and if god did not possess himself all at once , he could not be eternal . q. 2. seeing it is of the nature of all duration to consist in a succession , else it were not duration but a moment , i ask whether it be not unavoidable , that if almighty god possesses eternal life all at once , he must have passed into some durations before they are ? the duration , for example , in which the day of judgment shall be , is not actually come . but if god possesses eternity all at once , he is already entred upon that duration , that is , he is entred upon it before it is . a. if it be of the nature of all duration to consist in a succession , then there can be no more duration than there is succession in an eternal being : and consequently , 't is a gross absurdity to conceive of god , as entring upon a certain duration , and passing into some duration , which is to conceive of him as a temporary being , and that began to be , ( for so it is in all succession ) and not as one that is eternal . q. 3. seeing it is a contradiction , and therefore impossible , that any being should possess a duration before such duration is ; i desire to know of his lordship , how it can be an imperfection ( as he affirms ) in the divine nature , not to do that which implies a contradiction , &c. a. 't is true , that it is a contradiction , and therefore impossible for a creature , to whom duration and succession belong , to possess a duration before such duration is . but it is a contradiction , and therefore impossible for god to possess any duration ( which consists in succession ) because he is eternal . for him to possess a certain duration and succession , would be to suppose him in duration a , before he removed to duration b , and when he is in duration b , to have left duration a. eternity in god , is with respect to time , what immensity is to place ; and so he is all at once , as he is at once in all places ; and as notwithstanding the innumerable divisions in place , god is no more divided , than he was before place was created . so , notwithstanding the manifold distributions of time , god is no more in one duration than in another , but is now the same eternal undivided being , when there is a before , a present , and an after in time , as he was before there was any time , duration or succession . q. 4. how is it more an imperfection to pass from not being , into such a duration , to such a being in it , than 't is an imperfection to pass from not operating in such a duration , to operating in it ? this last all men must confess to be true of god ; for none will dare to say , god made all his works at once . a. to pass from duration to duration , and from not being in such a particular duration to a being in it , is no other than succession which ( as has been shew'd ) is utterly inconsistent with the nature of god , who is eternal . to pass from not operating in such a duration , to operating in it , is to suppose there was a duration before god did operate in it , which is manifestly absurd . for duration is a continuance of time ; but what duration was there in eternity , before there was any time , or god began to operate and make the world ? again , to argue from the works of god to his nature , is to circumscribe him to time and place , as they are . and he may as well argue , that god began to be , when he began to operate , as to argue from succession in the creatures , or a succession of god's operation in the creatures , to a succession in himself ; and that he cannot be all at once , because he did not make all his works at once . q. 5. what shadow of imperfection is it to pass from one duration to another , when the person so passing , carries with him all perfections into every duration ? a. if this were so , the almighty would want one perfection of his nature , which is eternity . for he can no more carry his eternity with him into the various successions of duration , than he can pass from place to place , and carry his immensity with him . 't is the upshot ( i will not say the design ) of these his queries to overthrow the eternity of god , under colour of disproving the notion of the platonists and boethius , the school-men and the doctors , and professors of mysteries in our times , ( as he derives its pedigree , and is pleased to give their character ) viz. that eternity is a possession of all at once : and so turns all the bitter invectives upon himself , with which he so virulently , and without any pretext endeavours to wound his adversary . for what else is the effect of his doctrine of succession in god , and passing from one duration to another ? for where there is succession , there was a beginning , unless he will make the first moment in his succession to be eternal , which he knows is a contradiction in terms . the two remaining difficulties which his lordship offers to our consideration , and to shew how incomprehensible things are , are the spirituality of god's nature , and his prescience . to the former he makes no other reply , than to disavow ( if it is so ) what was charged upon some of their way about god's corporeity . as to the latter , nothing will serve his turn , but that the bishop opposes the vnity of god ( that envied doctrine ) by finding contradictions in his eternity and foreknowledge . but what if the bloody charge fall upon socinus , who found the difficulties , and as he thought , the contradictions in the doctrine of god's prescience to be so great , intrenching upon the freedom of humane actions , and making god the author of sin ; that he thought it the better way wholly to deny it . but this our author is very careful to suppress . 2. proposition . the difficulties , saith his lordship , are in point of reason more insuperable in the socinian way than ours ; of which he gives several instances that may be called mysteries . 1. the mystery on the part of the orthodox , is the eternal son of god's being with the father before the world was made by him . the mystery on the other side is , ' that although jesus were born six months after john baptist , yet he was in dignity before him . now this , saith the bishop , is a mystery ; forasmuch as it cannot be conceived that the evangelist should , in lofty expressions , and profound language , prove a thing which was never disputed . it is st. john that is referr'd to , and if he may be esteemed the author of that gospel , yet our author cannot find that profound language and lofty expressions in him . the sense indeed , saith he , is sometimes profound , but the expression is always mean. so little judgment had friend amelius , when at the first reading he thought the barbarian ( as he call'd that divine evangelist ) to platonize ; and in his profound language to imitate his great master . indeed our author rather thinks of a character befitting a rhetorician , orator , or poet , than a philosopher or divine writer . as if because the evangelist had not an elevation of conceit or expression , like or above the greek or roman orators , or poets , his language could not be profound , nor his expressions lofty . 2. saith he , if the language were profound , it would not follow , the sense intended must be a mystery . but it would follow , that st. john that wrote of such sublime things , after that manner , would not take pains to prove what was never disputed , viz. that although christ were born six months after john baptist , yet he was in dignity before him . at last , by head and shoulders , he brings in a paraphrase of the socinians on the beginning of st. john , which has already been consider'd ; but because i am not willing to be behind-hand with him , i shall repay it with another , borrowing some help towards it from his own exposition , viz. in the beginning of the gospel , the word jesus christ being about 30 years old , was then in being and alive : and about that time was rapt up into heaven , as st. paul was , which we are piously to believe , being the scripture is silent in it . and after a very short stay there , but so long as it may be said , he was with god , this word came down again from heaven , which we are upon the same consideration to believe , as his former ascension . and then or some time after , perhaps at his resurrection , he was constituted a god , not an eternal god , but a man god , a creature-god , a finite temporary god , that dates the beginning of his deity from the term aforesaid . and being thus a god , he made a new world , as the eternal god made the old. and though he had nothing in him of the divine nature , ( for that god could not give him ) nor any of the incommunicable attributes of the deity , omnipotence , omnipresence , omniscience , and such like . ( wherefore ' t is better to use the words christ , lord and saviour , than god , because there may be no small inconvenience with respect to the vulgar ) yet he was to have the same honour given him by angels and men , which they gave to the father , the eternal , omnipotent , omnipresent , and omniscient god. and to encourage them in this , they are to know , that faustus socinus had cause to think , that his unkle laelius had , by many prayers obtained from christ himself a very dextrous and admirable interpretation of a difficult place in st. john. now this i take to be an unintelligible mystery , and fit to be put to that , that although christ jesus were born six months after john , yet he was in dignity before him . but here he saith they have on their side the principal criticks of the trinitarians , particularly erasmus and beza , who understand the phrase , for he was before me , john 1.15 . of a priority of dignity and excellence , not of a priority of time . admit this for the present , then the sense of that place will amount to this , he that cometh after me , is preferr'd before me ; for he was preferr'd before me : or , he that cometh after me , is more excellent than me ; for he was more excellent than me . thus st. chrysostom expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is preferr'd before me , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more excellent , more honourable . 2. the mystery on the orthodox side is , that a divine person should assume humane nature , and so the word be made flesh. the mystery on the other side is , ' that an attribute of god , his wisdom or power , is made flesh ; that is , for an accident to be made a substance . in answer to this our author saith , 1. by the word we do not understand god the son ; the rather , because no such person is once mentioned in all holy scripture . answ. if that were a reason sufficient why the word in that proposition , the word was made flesh , should not be understood of god the son ; then 't is as much a reason why the word in the first verse should not be understood of god the son : but if notwithstanding that no such person is once mentioned in scripture as god the son , yet the word in verse 1. is to be understood of a person ; then notwithstanding that , verse 10. may as well be understood in like manner of the personal word . but is no such person ever mentioned in scripture , as god the son ? what is the word but the son of god , and when the word and the son are the same , what is the difference between god the word , and god the son ? and when the son is called god in scripture , what is the difference between god the son , and the son that is god ? 2. but what do they understand by the word , when the word is said to be made flesh ? he answers , the power and wisdom of god. now if so ; where then is the fault , when the bishop charges it upon them as a mystery beyond all comprehension , that they say that an attribute of god , his wisdom or power , is made flesh ? here he comes in again with his , we do not mean hereby , as his lordship would insinuate , that the wisdom or power of god was turned into flesh , or man. now this is more than his adversary charges them with : but what do they mean ? why , we mean , saith he , as the trinitarians thereby also mean , that the word was incarnate , tabernacled in flesh , abode on the man christ jesus in more ample manner , and much larger measure , then on former prophets . answ. if they mean , by made flesh , as the trinitarians themselves also mean ; then they must mean , that the wisdom and power of god is incarnate , and took upon it the flesh and nature of man ; or else they do not mean by that phrase as the trinitarians do . but suppose we give him back again what he has granted , and allow that they do not mean as the trinitarians mean , when they say , the word was incarnate ; but that they mean , the word abode on the man christ jesus ; that is , the word , power , or wisdom , abode on the word christ ; yet how comes he from the word 's tabernacling in flesh , or was made flesh , to interpret it , abode in christ. methinks there is much of mystery in this . but i have not yet done ; for tho he saith , the language and expression of st. john is always mean , yet i apprehend st. john to be consistent with himself , and to write intelligibly . but our author brings all this into question , by a forced interpretation , and setting up his own meaning against that of st. john ; as will appear to any indifferent man , from the connection and order of this chapter ; whether it be the part before verse 14. or that which follows . before ; for thus the evangelist proceeds , in the beginning was the word , — and that word was the true light. — and the word was made flesh. so that the word that was made flesh , was the same that was the true light , and that was in the beginning . and therefore if by the word that was made flesh , is to be understood the power and wisdom of god , then so it is to be understood when the word is said to be in the beginning , after this manner ; in the beginning was the power of god , and the power of god was with god , and the power of god was god. let us consult the words following the clause , [ the word was made flesh ] and it will be yet more evident ; the word was made flesh , and dwelt among us , and we beheld his glory , the glory of the only begotten of the father , &c. john bare witness of him , and cried , saying , this was he of whom i spake ; &c. so that the same word that was made flesh , dwelt among them ; the same word that was made flesh , and dwelt among them , and whose glory they saw , was the only begotten of the father . the same word that was made flesh , and dwelt among them , was he of whom john bare witness . now if the whole tenor of that discourse , before and after , belong to the personal word , then so doth the clause between ; or else he will make st. john write so as no intelligent writer can be supposed to write . 3. the mystery on the side of the orthodox , is , that the son of god ' came down from heaven , and took our nature upon him . the mystery on the other side is , ' that christ should be rapp'd up into heaven . this mystery of theirs our author will have to be no more difficult than st. paul's being caught up into the third heaven . and so far he is in the right ; for that was no more impossible than this , and christ might have ascended before his ministry , as well as after his resurrection . but this is not the mystery that his lordship lays his hand upon ; but it is this , that in a matter of so great consequence , and so remarkable a part of history ( if it had been true ) the scripture should be wholly silent ; that when it is so punctual in the relation of moses's converse with god at the giving of the law , and of our saviour's forty days temptation in the wilderness , and his transfiguration , &c. that there should be no more said of this ascension of our saviour , than of the virgin mary's assumption , tho ( as they would have it ) it was to receive instructions in the will of god concerning the gospel-dispensation ; and when he was constituted and made a god , ( as some of them say . ) this is a mystery . but i acknowledge that the invention of this is a new mystery ; it being apparent , that it was by them thought necessary to make some tolerable sense of these words , he came down from heaven , as his lordship observes of this before . as for the mystery on the other side , we acknowledge it to be so , but not for the reason he gives , because to descend or ascend belongs only to limited and finite beings . since notwithstanding that , god in scripture is said to go down , that that is not to be understood of a local descent , but of a manifestation of the deity . and the son of god is said to come down from heaven when he became man , because he took the humane nature into union with the divine ; and where the humane was , there was also the divine . 4. the mystery on the orthodox side is , that god should become man by taking our nature upon him . the mystery on the other side is , ' that man should become god , &c. in the-former , an infinite is united to a finite ; in the latter , a finite becomes infinite . our author saith , the bishop found it necessary to misinterpret their doctrines , before he could find mysteries in it . a. but surely he doth not misreport their doctrine , when he saith , that they make a man to be god. our author is very tender in the point , and saith he may be called a god ; and saith , that it cannot be satisfactorily proved , that any authentick copies of the bible do give to him the title , god. but socinus , and his followers , are not sparing to call him a true god , and to give him divine worship as such ( as has been shewed ) ; and i question whether our author can say more about the authentick copies than sandius , which has been sufficiently confuted before he published his brief history , 2. as for what our author saith concerning the case of moses , magistrates and angels being called god : i ask , whether any of them may be called a true god. for if moses was , for example , as much a god as christ , he might have , and challenge the same divine worship as is given , and is due to christ. 5. the mystery on the side of the orthodox is , ' that christ suffered for our sakes ; as a voluntary sacrifice of expiation of the sins of mankind , and not for his own sake . the mystery on the other side is , to make him suffer as one wholly innocent ; which is , to make the most innocent persons as apprehensive of suffering as the most guilty . here our author interposes , and saith , his lordship seems not to understand the state of the question , because he had said , ' t is more reasonable to believe that jesus christ suffered for our sakes , than for his own . whereas he suffer'd for both ; for his own sake , to obtain a glorious reward , &c. answ. it is plain , that when his lordship saith , christ suffer'd for our sake , and not for his own ; he means thereby , not for his own sake , as he did for ours ; for our sins , and not for any of his own : so it immediately follows , we are all agreed , that the sufferings of christ were far beyond any thing he deserv'd at god's hands . 2. he saith , the unitarians never denied , as his lordship here fancies , that jesus christ made himself a voluntary sacrifice for expiation of the sins of mankind . answ. let us suppose this , what is it then they deny ? they deny , he saith , that this sacrifice was by way of true and proper satisfaction , or full and adequate payment to the justice of god. a. that there might be a sacrifice of expiation where there was no full and adequate payment to the justice of god , is true , because it is not possible , saith the apostle , that the blood of bulls and goats should take away sins . but the case is not the same in this sacrifice , ( for that which is denied to the former , is yet granted and given to the sacrifice of christ , heb. 10.4 , 10. ) which may not improperly be called a satisfaction and payment ; and if so , in regard of the dignity of the person , may be said to be full and adequate ; since as sins are called debts , so sinners are debtors to the justice of god's law , in respect of which we are said to be redeemed by the blood of christ , as captives or condemned persons were redeemed by silver and gold , 1 pet. 1.18 , 19. but yet we are not come to the bottom of their doctrine ; for when we might reasonably have thought the controversy to be at an end ( since they grant that christ was an expiatory sacrifice for our sins ) they take all away again by an explication that makes the sacrifice no sacrifice , and the expiation no expiation . for he thus determines the point . 3. we say this sacrifice ( as all other sacrifices ) was only an oblation or application to the mercy of god. or as it follows , he suffered for our sakes , that he might recommend us to the mercy and forgiveness of god. a. i have said before , by this account of an expiatory sacrifice , the expiation is no expiation ; for the definition here given of an expiatory sacrifice , is this , that ' t is only an oblation , application , or recommendation of a person to the mercy and forgiveness of god. now that can be no definition of a thing , which is as well applicable to a thing of another nature , as to the thing defined : and that is the case here , for according to this definition of an expiatory sacrifice , intercession would be such a sacrifice . for it may be thus described , intercession is only an oblation , application , or recommendation of another to the mercy and forgiveness of god. so that in effect , an expiatory sacrifice is no other than an intercession . and then indeed we , and i think mankind ( except our author , and those of his way ) have been under a great mistake , that have been taught , that sacrifices of expiation were instead of the offender , in whose sufferings he was reputed to suffer , and upon whose sufferings and penal death , he was supposed to be in a respect discharged . 6. the mystery on the part of the orthodox is , that the son of god took upon him the form of a servant for our advantage . the mystery on the other side is , that a meer man should be exalted to the honour and worship which belongs only to god. as to the former our author replies , t is more reasonable to suppose with the unitarians , that god hath admitted us to conditions of pardon and favour , for his own mercy's sake , and in contemplation of the unblemish'd life , and voluntary sufferings and sacrifice of christ jesus ; than to suppose with his lordship , and his party , that god himself took on him the form of a servant , and suffer'd in our steads , to reconcile us to himself . answ. 1. he might as well suppose , that 't is more reasonable that god should admit us to conditions of pardon and favour , for his own mercy's sake , than for the sufferings and sacrifice of christ. for what needed such a sacrifice , and the son of god to be exposed to such extremities , when god could have pardoned men for his own mercy's sake , as well without these sufferings of christ , as without a satisfaction . 2. what he supposes is very absurd that god should admit us to conditions of pardon , upon the contemplation of the voluntary sacrifice of christ ; and yet that he did not suffer in our stead , nor to reconcile us to god. for substitution , or to die in the stead of another , is of the nature of an expiatory sacrifice : and he might as well say , christ is our intercessor without mediating for us ; as that he was our sacrifice , and not be sacrificed for us ; or be a sacrifice for us , and yet not suffer in our stead . 3. 't is not more reasonable to suppose god admitted us to conditions of pardon for his own mercy's sake , than it is to suppose that he suffer'd in our steads , and to reconcile us to god : for that is not unreasonable which hath god for its author . but will he say , the difficulty is not yet solved ; for 't is god's reconciling us to himself , and suffering for himself , and paying to himself the debt of the debtor , and satisfying the wrong done to himself ? which saith he is a mock-satisfaction , such a ridiculous so●ne , that begets laughter or contempt in considering men . surely he means such as himself , that writes considerations . our author is so used to forget himself , to leave out , put in , or alter , that he can no more flip an occasion , ( how small soever ) than those that are used to another way , can let go an opportunity , though it be but a a petty-larceny . thus he saith , his lordship and his party suppose that god himself suffer'd in our steads , as well as took on him the form of a servant . now to say the truth , his lordship had not this scene in his eye under mystery the 6 th ; for in that he is speaking of the incarnation of our saviour , when he took on him the form of a servant ; but it was in mystery the 5 th that he spoke of christ's sufferings and sacrifice . his lordships words are , the son of god took upon him the form of a servant ; so that he was so far from saying , god suffer'd in our stead , &c. that he did not so much as say , the son of god suffer'd in our stead , ( though it be true . ) but will he say , is not this all one , when he that suffer'd and died , is , in our opinion , god as well as man ? i answer no , with respect to his observations . for restore son of god to its place ( as it is in his lordship ) instead of god , and then we shall see the difference . as 1 : 't is more reasonable to suppose with the unitarians , that god hath admitted us to terms of pardon for his own mercy's sake , &c. than that his son should suffer in our stead , to reconcile us to god. 2. it 's an incomprehensible mystery , that god should rather chuse to send his son to suffer for us , than to forgive us . 3. 't is a paradox , for the son of god to pay the debt of the debtor to god , and to satisfy for the wrong done to him. how is the scene changed upon this ? and where doth the absurdity lie ? while indeed he put god in the place of the son of god , it look'd somewhat speciously ; but restore the term son of god to its place instead of god , and the pretended absurdity lies apparently at his own door . but may he urge , don't you acknowledge the son of god to be god ? and then it may be as well said , god himself suffer'd in our stead , &c. as the son of god suffer'd , &c. i answer , god ( as that signifies the divine nature in christ ) could not suffer : all that we say is , that the person that took upon himself the form of a servant was god , and not man , before such an assumption of humane nature : that when he assumed that nature , he was god as well as man ; and that person who was god suffer'd in humane nature , but the godhead or god no more suffer'd and died when christ died , than the manhood could be omnipresent and immortal , because the godhead was so ; or the soul die , when the man is said to die . 2. i answer further , that the son of god is not the father ; and that there being such an incommunicable personality , if i may so speak , those things belong to the son that could not belong to the father . and as the father was not incarnate but the son , so the son became responsible , and paid the price of our redemption to the father ; and therefore it was the act of the son that was god , and not of the godhead , as common to three persons to reconcile us to god. as to the mystery on their own side , the worship of a meer man , it has been already consider'd , only he should have had some moderation in his charge , when he saith his lordship might as well have accus'd them of sodomy or witchcraft , as of giving proper divine worship to a creature , to the man christ jesus ; when his party owns it , and he himself makes a feeble excuse for it . for , saith he , if it is a mistake , 't is simple error , not mystery , much less idolatry . now , methinks , 't is an unintelligible mystery , that there should be a proper divine worship , peculiar to god ; and yet there be no idolatry in giving the same to a creature . 't is an incomprehensible mystery again to say , the giving proper divine worship to a creature , is not idolatry . 't is a mystery again , that the church of rome should be charged with idolatry , for giving divine worship to creature-mediators , and yet in these persons 't is simple error . 't is a mystery again , that christ should be esteemed by them a god , and so constituted by god , and yet there be no small inconvenience with respect to the vulgar to have him so called . 't is a mystery again , that st. paul blames them who do service to such as are not gods : and yet if god himself had set them up , and given them the name above every name , and they had not mistook in the kind , nor exceeded in the degree of that service they did to them , they should not have been blamed . and so the saints and angels might have been made objects of worship as well as christ , and the virgin mary might have been established queen of heaven , and a hyperdulia accordingly given to her . so that he has made as pretty a defence in this part for the creature-worship of the church of rome , as their heart can wish , and as he has made for transubstantiation in the next part. d proposition is , the way or manner of saving sinners by christ , taught by the church , is more for the benefit of mankind , than the socinian hypothesis . this i shall be as short upon as he ; and till i see an answer to what his lordship has said , and was also said by the archbishop upon that argument , i shall rest contented , and not think the proposition evertheless true or pertinent , for his saying ' t is neither true , nor to the purpose . to the reverend dr. williams . reverend sir , i understand that you are now about a vindication of the late archbishop of canterbury's sermons concerning the trinity , in answer to the animadversions that were made upon them . i am very glad so great an argument is in so good a hand : but since the animadverter gave a late discourse of mine a share of the same book , i think it may be proper , that somewhat in justification of what i writ , should accompany this performance of yours : and because every man is naturally more the master of his own thoughts than another , though in other respects he may be much superior to him ; i shall therefore give you a particular account of what occurs to me , with relation to my discourse on this subject , and shall leave it to you , either to publish it with your book , in the same simplicity in which i am forced to write at this distance from my books and collections , or which will be much to the advantage of what i am to offer to you , though it may put you to a little more trouble , i leave it to you to draw such things out of this paper as seem of the greatest weight , and mix them with your own composition . by this they will appear with those solid characters of true judgment and learning , by which all your writings are distinguished . i shall without any farther preamble , enter upon the matter that is before me ; and shall in the first place offer you some general considerations , before i come to what is more particular and critical . the foreign writers of this author's persuasion , have indeed in their way of writing , set a pattern to the world : their stile has been grave and modest , free from reflection or levity . they have pursued their point with a strain that deserves great commendation . but those , who have taken great liberties with them , have said , that this was only an artifice to soften the horror that their opinions were apt to give ; and to possess the world with such favourable thoughts of their persons and doctrines , as might both remove prejudices , and dispose all men to believe well of those who seemed full of a christian spirit ; and they have been apt to suspect , that as their numbers and their hopes might encrease , they would change their stile , and raise their spirits . this writer has done what lay in him , to justify those suspicions . it seems he thinks the party is now so strong , that the hard words of nonsense , contradiction , and absurdity , may be let fly liberally ; though upon so grave a subject , modester words would have imported full as much , and would have had a much better appearance . he loves also to divert himself as oft as he can : i had in the general part of my discourse said , that since there may be mysteries in the divine essence that are far beyond all our apprehensions ; therefore if god lets out any hints of any such to us , we are to receive them in such a plain sense as the words do naturally bear . from hence he runs division upon the word hint ; and studies to make the whole appear ridiculous : though when i come to treat of the proofs that ought to be relied on in this matter , i had laid this down for a ground , that in so sublime a point , there ought to be a greater fulness of express words , than for bare precepts of morality , or more easily received notions : and that we ought not to suppose , that if god intended to reveal any thing to us that should pose our vnderstandings , he would only do it in hints , or in words and expressions of doubtful signification , and that therefore those who denied mysteries , had a right to demand full and copious proofs of them . the taking notice of this would have been more sincere , but some of the mirth into which hints led him , would have been spoiled by it . i mention no other strains of this sort , though he does often with the same candour and modesty endeavour to make those he writes against look ridiculous ; which is pursued so flatly , that one would think that the civil and more artificial words with which he begins his considerations , were writ by another pen , but were in the management spoiled by his own . to pass over his many indecent reflections , especially when nothing of that sort was used , to give a provocation or colour for such returns ; there is another imputation of a much higher nature , which deserves a severer expostulation . he frequently reflects on the aws , and other biasses , and interests , that he apprehends are the considerations which engage men to persist in the persuasions which he writes against . this is , with a slight disguise , to say , that because the law would turn men out of their benefices , if they owned the contrary doctrine , therefore to save these , they not only speak and write , but worship god in acts that are plainly against their consciences . this is often repeated , though perhaps more broadly in the other considerations , than in those that relate to my self . i reckon my self to be equally involved with my brethren in the imputation ; and will therefore answer it with the solemnity that so grave a matter requires : i call god to witness , how unjust , as well as black , this accusation is . if i did not sincerely believe this doctrine , i should think it a horrid prevaricating with god and man , to make confessions which i do not believe , and to join in acts of worship which i think idolatrous . no man of conscience can think himself clear of so criminal an imputation by holding his peace , when those confessions of faith are made ; his standing up to them , nay , his continuing in the communion of the church that uses them , is a plain avowing of them : and he must live and die in a state of damnation , who can make those professions , and continue in such solemn acts of worship , when all this is a lying both to god and man. the blackest part of the charge of idolatry which we lay on the church of rome , is a mild thing compared to this , if true . here is not only material , but formal idolatry committed in the highest instances possible , if we worship one as the great god , whom we believe to be but a mere creature . a man who can upon any consideration whatsoever , sell himself at this rate , can have neither conscience nor religion ; no sincerity , nor true piety : if this insinuation carried only a personal reflection on our selves ; though the injustice of it be very great , yet it might be more easily passed over , if it were not for the great advantage it gives to atheistical and prophane minds , who are inclined enough to think that all the professions of religion which men make , are only matters of custom or of interest : these are now fortified as much as the credit of this writer can amount to . when some persons of whom the world has not otherwise had very ill impressions , are represented as over-aw'd and biass'd by interest , to go against their conscience , and to lye daily to god , and deceive the world by false professions ; no wonder that religion it self should pass for a cheat , if things of this nature could be generally believed . men who could sell and stifle their consciences at this rate , might as well deliver themselves up to all immoralities , and should make no scruple to go over to all the corruptions of the church of rome , where they might make the better bargain , and be much less guilty than this writer would make us seem to be . god , who knows the sincerity of our hearts and of our professions , will i hope both clear us from so base an imputation , and forgive those who either lay it on us themselves , or do too easily believe it upon the suggestions of others . as in this , so in several other respects our socinians seem to be serving the designs of the atheists . this writer is not contented to weaken the credit of the books that are believed to be s. john's ; but studies to make the whole bible pass for a vitiated and corrupted book ; and that these corruptions are as ancient as epiphanius's time ; because that father speaks of some places that were found in the copies that had not been corrected ; upon which he concludes , that some have been modelling the common bibles far above twelve hundred years . this is the very plea of the mahometans , who do not deny the bulk of the christian religion , which is acknowledged in the alcoran , they only say that the new testament is much altered from what it was at first , the christians having put in and left out a great deal of it : or to use this writers word , they having modelled it anew . if this be as true , as it is boldly assorted , there is indeed very little regard due to that volume , about which he thinks there has been so much dishonest dealing ; and that for so many ages . the opening this matter , he thinks would rase the very foundations of babylon ; he might have rather said of the christian religion . for if the books that are the text of it are so mangled , what certainty is there left about any part of it ? he does not seem to design this as a service to the church of rome ; where the currant doctrine is , that no submission is due to the scriptures , but as they are attested and explained by the church ; tho' the great pains he takes to excuse transubstantiation , looks very kindly towards them . the true consequence of this must be , that the scripture may ( perhaps ) contain many good things : but that we are sure of nothing concerning it ; since it has had so strange a sate upon it for so long a time . this is to be answered only by attacking him as a downright deist , by proving that we have the scriptures genuinely conveyed down to us . the attempts of a mercenary critick on this head ought not to pass upon us ; who know how little regard he has to any religion . no doubt there was anciently great care taken to compare the manuscripts of the bible . in some copies , marginal notes and glosses might have been mixt with the text ; and copied out as a part of it : and that might be discovered by other more correct copies . this is all that can be gathered from epiphanius's words ; how much further soever an impious critick may endeavour to stretch them . there is no harm done by attacking our translation ; or by shewing the various readings of some copies , and endeavouring to establish the true reading , from ancient copies or quotations : but it strikes at the whole , to accuse all the copies now extant , as having been long vitiated by fraud , and on design . i shall offer you but one other general consideration , on that part of this writers book , in which he thinks he has the greatest advantage given him because there have been some different methods taken , in explaining , the trinity , in which some seem to have adhered so much to the vnity of the deity , that their trinity seems unconceivable ; while others have asserted such a trinity as seems inconsistent with vnity , he represents us all as so divided and broken , that we agree in nothing , but in the maintaining of some terms and phrases against them : in which we have very different apprehensions from one another . this seems to give scandal to some good minds , as well as advantage to bad ones : and therefore it ought to be well explained . there is then a great difference to be made between that which is a part of our religion , and those conceptions by which we may more distinctly set it forth , both to our selves and others . to make this more sensible by instances that are forreign to this matter : many protestants have different apprehensions concerning the manner of christ's presence in the sacrament ; some asserting consubstantiation , others a real presence , and others only a figurative one : but all agreeing , that this is a sacred institution of christ's , accompanied with a divine vertue and blessing , to those who worthily receive it , by which the benefits of the death of christ are conveyed to them ; they are all of the same religion , who do agree in this , tho' they have different methods of apprehending and explaining the matter . in like manner , as to the decrees and providence of god ; some think that all arises from the antecedent and fixed acts of god ; whereas others believe that a foresight of all future events is to be considered as antecedent to those acts : upon these two supposions , there seem to be very different ideas formed of the power , wisdom , justice , goodness , and truth of god , and yet all who confess a providence , who adore it , submit to it , and depend upon it , are of the same religion ; for in these consists religion with relation to providence . religion being the sense that we have of god and divine matters , by which our minds go towards him , in acts conform to it . therefore all those who do worthily receive the sacrament , or sincerely acknowledge providence , have the same religion upon these heads , how different soever their explanations of them may be . so as to this great point , all those who worship god as one , and who do also worship the son , and the holy ghost , together with the father , as god , have truly the same religion , the same acts of piety and adoration ; tho' some of them may have different ways of explaining either the vnity of the essence , or the trinity of the persons . if this is well weighed , i hope it will put an end to the insultings of some , and the offences of others . i confess the less men go into explanations , it will be the better , and the less liable to censure : unless it be to offer such illustrations , as rather shew how a thing may be explained , than affirm how it ought to be explained : and therefore since god is unsearchable , and past finding out , to perfection , the best method is to consider what is the clear meaning of these texts of scripture , that declare any of those depths to us , and to judge of them according to the plain importance of the words , examining that by the context , the stile and phraseology of the scriptures , and by all the other indications by which we may find out their true meaning . this leads me to the first remark that i shall make on this writer's considerations which fall on me , and on that part of my discourse that relates to mysteries in general . he yields that there may be great difficulties in some things , of the truth of which we do not doubt ; but then , says he , we are well assured that these things are truly so : whereas some ambiguous words of scripture cannot give us such an assurance concerning pretended mysteries . but all that i aimed at in this part of my discourse was , that if any such things should happen to be revealed to us in the scriptures , that then we should be bound to believe them , notwithstanding all objections to the contrary : as we believe the objects of sense and reason , tho' we cannot answer all those difficulties that arise about them ; for if we are once sure , that such books are come from god , and that they are faithfully handed down to us ; then , unless we will submit to an infallible tribunal , we must trust our own reasons with the finding out of the true and plain meaning of them : when that is found out , we are as much bound to believe it , as we can be to believe any of the objects of sense : since this is laid down for a truth , contested by none , that god is the god of truth , and cannot lie . there lies no exception against any part of this discourse ; since it runs all upon the supposition , that the thing is clearly revealed in the scripture ; and that yet there lie as unanswerable difficulties against it , as against those truths which our senses or reasons do attest to us . the excursion made by him to excuse transubstantiation , is not so much meant in favour of it , as in opposition to these ( pretended ) mysteries ; but indeed it is so little to the purpose , that it seems to me not to deserve to be examined . my words are not faithfully reported by him ; for whereas i had said , that we had the fullest evidence of sense against it , in an object of sense ; he has left out fullest , and then diverts himself by shewing how the evidence of sense may be mistaken ; as in an our that appears crooked in water , with other instances of the like force ; whereas all this had failed , if he had considered the importance of the word fullest , that is , an evidence given with all the exactness , and after all the corrections that sense can lay before us . sense it self has led us into a whole theory of refractions , according to the medium through which we see an object pass : what he says about accidents , is too slight to be remarked : we see the same objects in the same manner after their pretended transubstantiation , that we saw before it ; therefore either our senses are not infallible in their strictest application to their proper objects , or they are as true after transubstantiation as they were before it . the inference after all that he would draw from what he says upon this head , shall be easily acknowledged by me ; that where the evidence of reason is as plain and full against an object of reason , as the evidence of sense is here concerning an object of sense , that there we have very good ground to reject it . if it were pretended that god were both one and three in the same respect , the evidence of reason against this is so clear , that i acknowledge that no authority whatsoever ought to induce us to believe it : but if it is revealed that the same being is both one and three , then since the notion of vnity is capable of such difference , since also that of diversity is of the same largeness , and since the same being may be one in one respect , and more in another ; this opposition between such vnity and such trinity , is no proper object of reason , nor can reason give us a full evidence , much less the fullest against it . i think there remains nothing to be considered on this head , except the scorn with which he treats me ; which i thank god i can very easily bear , and will make no returns . he might after all , treat those matters for which so many persons of worth and learning have so particular a veneration , with more modesty . it seems he thought a boldness of expression , and a scorn of his adversaries , would have some effect on ordinary readers ; which very probably it may have ; but better judges will put another construction upon it . i wish him a better temper , and so i leave him , to come to the main argument on which i had chiefly relied . i will only say this for an introduction to it , that the best rule of criticism is to consider the whole thread , strain , and phraseology of a book , and not to descant upon the various significations that the words themselves taken severally may be capable of . the not considering this aright , seems to have given the occasion to all the odd comments of the socinians . the name jehovah was the peculiar designation that was appropriated to god in the old dispensation . this the seventy have rendred quite through their whole translation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and through the whole new testament this is the designation that is given to christ , sometimes with , and sometimes without the article , and other emphatical words : from which , since the greatest part of the new testament was particularly and in the first place addressed to the jews , great numbers of whom read the old testament at that time most commonly in greek ; this conformity of stile seems very plainly to demonstrate , that christ was the true jehovah ; or at least that the true jehovah dwelt in him . in answer to this , he denies that jehovah was the peculiar designation of god , and sets up an argument for this , of which i had made no use , and then he pretends to answer it ; for after he has quarrelled with our translation of a verse in the psalm , and has laid aside some other translations of those words , he at lasts settles on this as the true one , thou whose name is jehovah , art alone the most high over all the earth . i will at present accept of this translation ; for it yeilds all that i pretend to , that jehovah was the known name of god in that dispensation . i will not enter into the rabinical niceties concerning it , as whether it signified the essence or eternity of god , or whether it imported only god's being in covenant with them , and the truth and stability of his promises : whatsoever might be the proper signification of the word jehovah , it was at first delivered to moses in such a manner , that there was no need to go to any of the psalms to find out that it was the name by which god made himself particularly known to the jews . that whole discourse with moses in exodus , is spoken by god in the first person : i am the god of thy father , — i have seen , — i am come down , — i will send thee : here is no intimation of a message carried by an angel , but plainly the contrary : and when moses asked how he should answer them that should ask him what was his name ; god said unto him , i am that i am . these words come very near the formation of the word jehovah ; and it is plain by what is said three chapters after that , i am the lord , or jehovah ; and i appeared unto abraham , and unto isaac , and unto jacob by the name of god almighty ; but by my name jehovah was i not known to them . it is clear , i say , that by that first apparition to moses , the name jehovah was then understood : and it is expresly said , this is my name for ever , this is my memorial throughout all generations . to all this he may object , that in the beginning of that vision it is said , that an angel of the lord appeared to moses in a flame of fire : from which it may be inferred , that all that is set down there , was said by this angel , who speaks in the name of god , and assumes his person as being sent by him ; and that therefore this name may be given to any one who speaks in the name of god. but that vision of the angel will import no more , but that an angel appeared in the fire ; and by that moses was led to go towards the bush , and then god himself did immediately speak . this agrees with the whole context , and puts no force on any part of it : whereas it is a very violent strain to make an angel thus speak as if he were the great god , without any intimation given that he only spake in his name . this agrees with that general remark of the jewish writers , who observe that when ever the sheckinah appeared , angels accompanied it . this a grees also with what is said often in the new testament , that the law was given by angels , though it is said as plain as words can make a thing , that god himself appeared ; that is , that by an immediate act of his own power , he made all those glorious representations to be seen , and the voice of the ten commandments to be heard . to this also belong those words of christ concerning his appearing at the last day , in his own glory ; in his father's glory ; and in the glory of his angels : together with all that is said of angels appearing with him at the final judgment : the charge given to st. paul , before god , the lord jesus , and the elect angels , does also agree with this . so that the angel that first appeared to moses , was only one of the attendants on this sheckinah , or manifestation of god himself . any name that is given to a place , into the composition of which jehovah enters , such as jehovah isidkenu given to jerusalem , is too slight a thing to be stood upon . it is therefore plain , that jehovah was a name peculiarly appropriated to god in the old testament , which the seventy do always render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so since christ is all through the new testament called by the same name , this argument has great force ; nor is it shaken by the giving the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a common compellation to other persons ; as we say sir , or lord ; which , as is not to be denied , occurs frequently in the new testament ; but the use of it in a particular discourse , where it is restricted to that person , cannot be compared to a constant stile of calling christ simply , and without limitation , lord , the lord , my lord , or our lord , as the designation that belonged properly to him . soon after the new testament was written , domitian would be called dominus simply . now this was looked on as a strain of insolence beyond what the former emperors had assumed : for though the word dominus , as applied to some particular thing , implied no more , but that such a thing belonged to such a person ; yet the term dominus without a restriction , imported that all the romans were his slaves , and that he was the master of all their properties . the same is to be applied to the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : in a limited sense it signifies not much ; but in so large and so general a sense , it must be understood to be equivalent to the common use of that word in the septuagint translation . st. paul rejects their being called the servants of men with a just indignation : and yet if christ is but a man , and at the same time the lord of all , he was no better than the servant of a man. so i think this argument is not weakned by any thing that this writer has offered against it . i had brought a confirmation of it from the prophecy of haggai , of filling the second temple with glory : nothing was built upon the addition of his glory ; so that this writer might have concluded , that there was no design , but only the want of exactness in using it . filling with glory , was that upon which the force of this argument was laid . i shall not enlarge here to shew , that by glory in the old testament , the sheckinah is generally to be understood . st. paul thought so ; for in one place reckoning up the priviledges of the jews , he says theirs is the glory , and the covenants ; and in another place describing the holiest of all , he speaks of the cherubims of glory . so that by glory with relation to the temple , that immediate manifestation of god , could only be meant : this is also confirmed from the word fill , which cannot be applied to any building or decoration , but must be meant of somewhat that was to be shed abroad in the temple . all this will appear very plain if we consider the last words of the book of exodus , where this phrase is first used . the tabernacle was set up with every thing relating to it , according to the directions that god had given to moses ; and then it is said , that a cloud covered the tent of the congregation , and the glory of the lord filled the tabernacle : which is again repeated in the next verse . these words are also repeated when the history of the dedication of solomon's temple is given ; it is said , that the cloud filled the house of the lord ; and in the next verse it is repeated , that the glory of the lord had filled the house . this gives the true key to the understanding of haggai's prophecy , which must be explained according to the mosaic phrase : this gives the key likewise to understand those words of the fulness of the godhead that dwelt bodily in christ , and of our receiving of his fulness . but to apply that prophecy , as this writer does , to the rebuilding the temple by herod , agrees no ways with the words that accompany it , on which i had chiefly built ; of his giving peace in that place , and of his shaking the heavens , and the earth , and all nations : to that he has not thought fit to make any sort of answer ; and yet either these are only pompous words that signify nothing , or they must signify somewhat beyond any thing that can be ascribed to what herod did . that which is the only key by which we can be led into the sense of those words , i mean the words of exodus and kings , does in no sort belong to it : whereas the prophecy was literally accomplished by christ's coming into the mountain of the house , if the sheckinab lodged in him in a more eminent manner than it had done in solomon's temple . so , i think , no part of this argument is shaken . to this i shall add another remark , which in some sort belongs to this matter , though in his book it stands at some distance from that which i am now upon . he insults much upon the advantage he thinks he has , because in a place of the romans , it is in our bibles , god blessed for ever ; whereas he thinks god is not a part of the text. i will not at present enter upon the discussion of that , but shall only observe , that the force of the argument from that place , lies chiefly upon the word , blessed for ever . after the jews began to think that the name jehovah was so sacred , that it was not to be read , instead of it they used this circumlocution , the holy , and the blessed , sometimes both together , sometimes the one , and sometimes the other . this was a practice in use in our saviour's time : one of the evangelists says , that the high priest asked , if christ was the son of god ; the other reports it , that he asked if he was the son of the blessed : and st. paul in that same epistle speaking of the creator , adds blessed for ever ; a form of speech that among them was equivalent to jehovah ; and therefore when he says the same of christ , it was a customary form of speech , importing that he was jehovah . so whether the word god was in the original text , or not , the place is equally strong to this purpose . the next argument that i insisted on , was the worship that is paid to christ in the new testament ; which as it has in it self great force , so it seemed to have the more weight upon this account , because it must be confessed , that the jews who could not be unacquainted with the worship of the christians , never objected that to them , if we believe the apostles to have writ sincerely : they mention their other prejudices , and answer them , but say nothing of this : which shews , that if they are allowed to be candid writers , there was no such prejudice then set on foot . and yet if christ was worshipped in the arian , or socinian hypothesis , this was so contrary to the fundamental notions of the jews at that time , that we cannot imagine that they could pass it over , who were concerned on so many accounts to blacken the christian religion , and to stop its progress : therefore there being no other notion in which this worship could give them no offence , but that of the godheads dwelling bodily in him ; and since they were not offended at it , we cannot conceive that there was then any other idea of this matter , but this , which was both suitable to their doctrines , and to the practice of their ancestors during the first temple . this seems to be such a moral argument , as goes farther to satisfy a man's mind , than even stricter proofs will do : as some presumptions do convince men more effectually than the most positive evidence given by witnesses . to all this he has thought fit to say nothing but in these words ; there are abundance of exceptionable things in that discourse , to which i have neither leisure nor inclination to reply , as some others ( perhaps ) would . a man who is at leisure to write against any discourse , should give himself the leisure to consider the most important things that are in it , especially if they seem to be new. as for his inclinations , i will not be so severe as to judge of them ; though what he has said to question the authority of the new testament , as we now have it , gives a handle to a very heavy suspition , that he thought this was not to be answered , but by a more explicite attack made upon the whole new testament , than he thought fit to adventure upon at present . he goes on alledging some instances where god and creatures seem to be mixed in the same acts and expressions : the people worshipped the lord and the king. st. paul is adjured before god , christ , and the elect angels . the people greatly feared the lord and samuel ; and they believed the lord and moses . from which he infers , that both kings and prophets were worshipped and believed without any idolatry . if we had no other warrants for the worship of jesus christ , but such general words , i should easily acknowledge that there were no great force in them : the falling down to him prostrate , and worshipping him while he was here on earth , and the believing what he then said , will not infer adoration : but the prayers offered up to him now that he is in heaven , the command of honouring the son , even as the father is honoured ; the worship that angels and saints in heaven offer to him , are such evident . characters of divine honour , that we have lost all the notions of idolatry , if these things can be offered to a creature . this writer would indeed reduce all this to as narrow a point as can be ; as if christ did only in the vertue of his death , offer up on our behalf a general intercession ; for he doubts whether there is any special intercession made for us or not . the story of st. paul's conversion is plainly contrary to this : st. paul praying to him when he was in his temptation by the messenger of satan , and the answer he obtained , do very clearly shew christ's immediate hearing and answering of prayer ; which is urged by socinus himself with great force against those who did not worship the lord jesus . st. stephen died worshipping him , and praying , lord jesus receive my spirit ; and , lord lay not this to their charge . these are such express authorities of a spiritual worship , which do so fully explain the meaning of that general rule , that all men should honour the son , even as they honour the father ; that the invocating and worshipping of christ is as fully set forth in the new testament , as any one part of the christian religion whatsoever . invocation must import both omniscience , and omnipresence , as well as omnipotency . we call on him as supposing that he is near us , that he hears us , and both will and can help us . now this writer had best consider how all this can be offered to a meer creature . the honour or worship that we give to the father , is the acknowledging his infinite perfections , together with the tender of our homage to him . this cannot be offered to a creature , without manifest impiety : nor can any such worship become ever the matter of a divine precept ; because there is an essential incongruity between these acts and a created object ; and by consequence , there is an essential immorality in them . now that all idolatry should be so severely forbid in the new testament , and yet so grosly practised in it , must be indeed a very strong argument against the whole christian religion , if christ was a meer creature , which cannot be excused by any softenings whatsoever . but since this is a consideration so much insisted upon , it may be proper to open it with its utmost force : when the new testament was writ , there were four sorts of men that could only be considered by the pen-men of it ; 1 st . the jews , to whom it was to be offered in the first place . they were strongly possessed against all the appearances of idolatry ; and had never prayed to moses nor elijah , the chief of their prophets . 2 dly . the gentiles , they were abandoned to all the several sorts of idolatry , from all which they were to be reclaimed , and to be taught to serve and worship none but the living god. 3 dly . the false christians , that began early to corrupt christianity , and to suit it with judaism and paganism : they set themselves against the apostles , and studied to raise their own credit , by derogating from theirs . the 4 th . were the true christians , who were generally weak and ignorant , who needed milk , and were not capable of hard or sublime things . with respect to all these , we ought to believe that such a point , as at first view might offend the jews , and harden the gentiles in their idolatry ; as might give advantage to false christians , and be a stumbling-block to the true ones , was to be plainly and simply delivered ; not in pompous expressions , or figures that might seem to import more than was meant by them ; but in measured and severe words . the nature of man carries him too easily to idolatry ; so that this inclination was to be resisted and not complied with ; and yet st. john begins his gospel with a solemn set of phrases , that are as it were the frontispiece and introduction to it : which if the exposition of these men is to be admitted , must be only a lofty saying of ordinary matter in very high-flown expressions . such likewise must be the second chapter to the philippians , with a great deal more of the same strain . if it was meant by all this to worship christ as the true jehovah , that is , as having the eternal word , and the fulness of the godhead dwelling in him , then the matter was properly expressed , and suitably to the doctrine and practice of the old testament , and was delivered in a phrasiology agreeing with it . but if a new doctrine was introduced concerning a man that was made a god , that was so called , and was to be worshipped as such , here was such a stumbling-block laid in mens way , and so little care taken either to restrain those excesses into which humane nature is apt to run , or to explain the scruples and difficulties that must naturally arise upon it ; that it seems to be scarce conceivable how any can entertain this , and yet retain any value for that religion ; i must confess i cannot ; and it is so natural for a man to judge of others by himself , that i do not think others do it , or indeed can do it . i mentioned some other passages of the new testament , and i did but mention them , because others have examined them so critically , that nothing was left for me to say upon them . but to all these this writer opposes a very specious thing ; he says there is not one of all those passages , but some one or other of the most learned assertors of the trinity , has translated or interpreted them to another sense : upon which he takes occasion , according to the modesty of his stile , to reproach me for my confidence ; he thinks , that assuredly i will be ashamed of such rhetorications . it is certain , that when a great many passages look all one way , though every one of them singly might not come up to a full proof ; yet the combination of them all shews such a phraseology running through the scriptures , that the conjunction of them all together , gives a much fuller satisfaction to the mind , than any one of them , or indeed all of them taken severally could do : many circumstances about a fact concurring , grow up to a proof ; which any one , or indeed all of them , in their own nature , could not amount to : and therefore if such a stile runs through the scriptures , that at every step a man feels himself straitned , and that he must disintangle himself by the subtilties of criticism , and these often very much forced ; a book full of such passages , may be called a book of riddles , darkly writ to puzzle ordinary readers : but it will be hard to maintain a reverence for such writings , to esteem them inspired by god , and delivered to plain and simple readers as a lamp , or light for their instruction , that by them the man of god may be made perfect . the concurrence of those passages , the thread of them , and the stile of the whole , has a force beyond what is in every one of them apart . if therefore all criticks have not been equally certain of the force of every one of them , this will not weaken the argument from them all together . criticks are like other men , apt to overvalue their own notions , and to affect singularities ; some to raise the strength of those arguments which seem clearest to them , may be willing to make all others look the weaker ; others may study to lessen the credit of such writers , against whom they may have , on other accounts , some secret resentments ; and so they may undermine those arguments on which they had chiefly built . the first great critick that begun the weakning of most of the arguments drawn from texts of scripture on this head , i mean erasmus , did not understand the hebrew so well as he did the greek ; so that he considering the greek phraseology more than that which had arisen from the hebrew and siriack , might often mistake . therefore the diversities among criticks concerning particular places , does not weaken the force of those inferences that are drawn from them ; much less the evidence that arises out of the whole , when laid all together . he thinks i would have done a generous thing if i had acquainted the english reader with the doubtfulness of that passage in st. john ' s epistle , of the three that bear witness in heaven . i cannot oblige any man to read all that i have writ , and so do not charge him for not doing it : i have done that more fully than any that i yet know of , and that in a book , which of all those that i have yet writ , was the most universally read by the most different sorts of people : nor has my doing that so copiously , and in a book of such a nature , scaped some severe , but unjust censures . i will not lye for god , nor suppress a truth that may become an honest man to own . thus i have gone over all that seemed material , and to need explanation , on the first head concerning the divinity of the son of god. i must only explain one thing , with which he concludes those his considerations . i had illustrated this matter by the indwelling of the cloud of glory , and had explained from that , the fulness of the godheads dwelling bodily in christ : from thence he fancies this to be nestorius's doctrine , and that it is also theirs , who own that god ( by his spirit or energy ) was in the lord christ in a very especial and powerful manner : and so he pretends that they submit to my doctrine . i can assure him , that both the spirit with which he writes , and the doctrines which he espouses , are such , that i reckon this the heaviest of all the imputations that he has laid on me ; but it is as just and true as the rest are . we do not certainly know what nestorius's doctrine was , if it was no more than that he did not allow the term of the mother of god to be due to the blessed virgin , as some pretend ; and that all that was further charged on him , was only a consequence drawn from that ; this was no heinous thing : but whatever nestorius himself might be , the opinion charged on him , and condemned by the church , was , that the eternal word in christ , was only of the nature of an assisting power , like the spirit of prophecy in the prophets ; but that it was not so united to him , as to make one person with his human nature . in this sense i have fully condemned that doctrine ; for as the soul is united to the body , and dwells in it , in another manner than a man dwells in a house ; and as the soul actuates the body , in another manner than a man actuates such tools as he works by ; so the union of the human and divine nature in christ is represented in scripture as the compounding one person , as much as in other men the union of soul and body makes one man. if he submits to this doctrine , i shall be glad of it ; for then he submits to a doctrine which , i think , is very expresly revealed in scripture : but for any indwelling , like that of the spirit of prophecy , even in the eminentest degrees imaginable , the epistle to the hebrews does so plainly carry this so much higher , to a thing of quite another nature ; and states such an opposition between christ and all prophets , even moses himself , like that of a son and a servant , that i think the reading that with due attention , will soon satisfy a man , that this indwelling is a vital one , like that of the souls dwelling in the body , and not an assisting one , like inspiration , or the gift of tongues , or of miracles . when christ commanded all to be baptized in the name of the father , son , and holy ghost ; he plainly mentioned three : if therefore i , to adhere to scripture terms , had avoided the frequent use of any other word but the three , i thought how much soever this might offend others , who might apprehend that i seemed to avoid mentioning of trinity , or persons ( which yet i shewed flowed from no dislike of those words , but merely that i might stick more exactly to scripture-terms ) yet i had no reason to think that men of the other side would have found such fault with this . father , son , and holy ghost , are the three of whom i discourse ; so instead of repeating these words at every time , i shortned it by saying the blessed three : now it is a strain particular to this writer to enlarge on this . i go now to the second head , concerning the death of christ : here this writer affirms that , which if it flows from ignorance , as in charity to him i hope it does , then certainly he ought not to have writ concerning a matter , to the history of which he was so great a stranger . he says , that the doctrine which i propose concerning the propitiation by the death of christ , as an expiatory sacrifice for the sins of the world , has been the very doctrine of the socinians , which they have owned from the beginning in all their books . to seem to justify this , he sets down some of my words , leaving out , with his usual candour , those that were most critical ; for whereas i had said , that christ had suffered on our account and in our stead ; he leaves out these last words , and in our stead ; which are the very words on which the controversy turns , as is well known to those who have studied it to any degree ; the turn being whether christ died nostro bono , or nostro loco : and whereas i had added , that upon the account of christ's death , god offered the world the pardon of sin ; he leaves out that which was most critical here , upon the account of it ; nor does he mention that with which i concluded the period ; and he ( god ) will have us in all our prayers for pardon , or other favours , claim them through that death , and owe them to it . such an unfaithful recital of my words , gives no advantageous character of the rest . it is indeed a strange degree of assurance to make us believe , that the socinians have at all times owned this doctrine ; since not only all their first writers denied it , and the racovian catechism is express to the contrary ; but after grotius had managed the controversy merely in order to the asserting the expiatory vertue of the sacrifice of christ's death , without insisting on the metaphysical notions which had been brought into it ; yet crellius not satisfied with this , endeavoured to answer that whole book , and adhered still to the first notions of socinus . i do not deny , but that since that time some of their followers have come off from them , and have acknowledged the expiatory vertue of that sacrifice : therefore though i have no mind to encrease the number of controversies ; and am very glad when any do forsake their errors , especially such heinous ones ; yet it is a peculiar strain of confidence to say , that this was their doctrine from the beginning . as for the niceties with which the primitive church was not acquainted , and which were not started before anselm's time in the end of the xi th . century , concerning the antecedent necessity of a satisfaction , and the subtleties that the schoolmen did afterwards devise concerning equivalents ; i do not think they belong to this matter , as it stands revealed to us in the scriptures , and therefore i did not insist on them . it is no part of the doctrine of our church ; and dr. outram's learned performance on this subject , has been so universally applauded and acquiesced in , that i thought all men were satisfied from thence , what is the doctrine generally received among us . our articles are the only standard to judge of our doctrine , as far as they go ; but they have determined nothing in this matter , but rest in the general notions of expiation and of reconciling us to god. i have now done with all that part of the late book which falls to my share ; and have made those explanations and reflections upon it , that seemed necessary . i have said this once for all , and shall no more return to it , upon any new provocation whatsoever : such crude and bold attempts , are oftener to be neglected than answered . these men are at best the instruments of the deists , who design by their means to weaken the credit of the christian religion , and of those books that are the standards of it . i hope they do not know whose work they are doing , nor what ends they are serving . i pray god give them a better discerning , and more serious tempers . i wish you may be happily successful in your attempts to undeceive them , as well as in all your other labours , in which you lay out your time and studies so worthily for the service of the church ; for which great is your reward in heaven . i pray god to bless and prosper you in them ; and am with a very particular esteem , reverend sir , your affectionate brother , and most humble servant , gi . sarum . westminster , 2 feb. 1693. the contents . of the authority of st. john's writings . pag. 3 an answer to the objections of our author's ancient unitarians , against the authority of st. john's writings , particularly the gospel and the revelation . 6 of the name unitarians . 13 of ebion and cerinthus . 13 , 18 of the alogi in epiphanius . 14 of the occasion of st. john's writing his gospel . 15 of socinus's exposition of the beginning of st. john's gospel . 21 the unreasonableness and novelty of that exposition . 25 the archbishop's exposition of hebr. 1.1 . and col. 1.16 . vindicated . 33 of the pre-existence of our saviour . 39 of christ's coming down from heaven ; and the modern socinian exposition of christ's personal ascent into heaven before his ministry . ibid. a vindication of his grace's exposition of john 17.5 . john 8.58 . revel . 1.8 . and john 1.1 . 47 of the difficulties and absurdities in the socinian hypothesis . 53 of the incarnation of our saviour . 57 of the argument for the incarnation , taken from the personal union of soul and body . ibid. of the humility of our saviour in his incarnation , and of the fulness of time for it . 60 a vindication of the bishop of worcester's sermon . 63 of things incomprehensible . 64 of the author's self-contradiction . ibid. of god's eternity , and his being of himself , and possessing all at once . 68 several queries about god's possessing all at once , answer'd . 70 socinian mysteries . 73 the bishop of sarum's letter to j.w. of the socinian way of managing controversies . 81 of this author's way of calumniating . 83 his charge of the corruptions in the sacred text consider'd . 84 of the different opinions concerning the trinity ; and that the trinitarians may notwithstanding be said to be of the same religion . 87 the name jehovah peculiarly appropriated to god , and yet given to our saviour . 89 of the name lord ; and of the shechinah among the jews . 91 haggai a. 6 , 7. and rom. 9.5 . explain'd and vindicated . ibid. of the worship given to our saviour . 92 of some modern criticks . 97 of nestorius's doctrine . 99 of the end for which christ died . 100 books lately printed for richard chiswell . memoirs of the most reverend thomas cranmer , archbishop of canterbury . in three books collected chiefly from records , registers , authentick letters , and other original manuscripts . by john strype , m. a. fol. 1694. dr. john conant's sermons . published by dr. williams . 1693. 8 vo . of the government of the thoughts . by geo. tully , sub-dean of york . the second edition . 8 vo . 1694. a commentary on the first book of moses called genesis . by simon lord bishop of ely. 4 to . 1695. the history of the troubles and trial of the most reverend william laud , lord archbishop of canterbury ; wrote by himself during his imprisonment in the tower. to which is prefixed , the diary of his own life faithfully and entirely published from the original copy ; and subjoyned a supplement to the preceding history ; the archbishop's last will ; his large answer to the lord say's speech concerning liturgies ; his annual accounts of his province delivered to the king , and some other things relating to the history . published by henry wharton , chaplain to archbishop sancroft , and by his grace's command . folio . bishop of sarum's sermon at the funeral of archbishops tillotson 1694. — his sermon preached before the king at st. james's chappel on the 10th of february , 1694 / 5 being the first sunday in lent , on 2 cor. 6.1 . the possibility , expediency , and necessity of divine revelation . a sermon preached at st. martins in the fields , january 7. 1694. at the beginning of the lecture for the ensuing year founded by the honourable robert boyle , esq ; . by john williams , d. d. ( the second sermon is in the press ) . a sermon of holy resolution , preached before the king at kensington , december 30. 1694. by his grace thomas , lord archbishop of canterbury , elect. advertisement . feb. 25. 1694 / 5. there will be published several sermons and discourses of the most reverend dr. john tillotson , late lord archbishop of canterbury , by order of his administratrix ; faithfully transcribed from his own papers , by dr. ralph barker , chaplain to his grace ; which are disposed of to richard chiswell , and his assignees . if any person pretend to publish any other , except those already printed , they are to be lookt upon as spurions and false . the first that will be published , are his sermons of sincerity and constancy in the faith and profession of the true religion . which are in the press , and will be finished in easter term next . notes, typically marginal, from the original text notes for div a66436-e1190 eccles. hist. l. 3. c. 24. & 25. iren. l. 3. c. 1. euseb. l. 5. c. 8. hieron . eccles . script . sandius de script . eccles . * euseb. l. 7. c. 24. † iren. l. 4. c. 37. & 50. euseb. l. 5. c. 8. tertull. advers . marcion . c. 4. hieron . script . eccles. origen . homil. in principio . ephiphan . haer. 28.5 . philostrius ●ar . haer. 51.5 , 6. v. wolzegen in loc . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which the latin translator has not reached . * euseb. l. 3. c. 24. † serm. 2. p. 94. * haer. 51.12 . † script . eccles. * advers . haer. l. 3. c. 11. v. epiphan . haer. 51.2 , 12 , 13. haer. 30. iren. l. 1. c. 1. l. 3. c. 11. haer. 27.7 . adv. haer. l. 26. c. 17. adv. haer. l. 3. c. 11. * praepar . p. 540. † v. sandius , p. 115 , 119. * v. archb. serm. 2. p. 69. * serm. 2. p. 93 , &c. * lightf . third part of the harm , in loc . p. 90. cons. p. 20 , 21. p. 109. cons. p. 15. cons. p. 19 , 23. cons. 29.30 . cons. p. 18. cons. p. 19 , cons. p. 21 , 22. p. 94. p. 93. cons. p. 23 , 24. ps. 83.18 . ex. 3. from v. 2. to the end . v. 6 , 7 , 8 , 10. v. 13 , 14 , 15. ex. 6.2 , 3. ex. 3.2 . 7 acts 38. 3 gal. 19. 2 heb. 2. 16 mat. 27. 25 mat. 31. 8 mark 38. 9 luke 26. 13 mat. 41. 24 mat. 31. 1 tim. 5.21 . jer. 33.16 . cons. p. 24. suct . in dom. 1 gal. 10. cons. p. 24 , 25. 9 rom. 4. 9 heb. 5. 40 ex. 34. 1 kings . 8.10 , 11. 2 hag. 6 , 7 , 8 , 9. 2 col. 9. 1 john 16. 9 rom. 5. cons. p. 29. 26 mat. 63. 14 mark 61. from p. 121. 2 coll. 9. cons. p. 26 ibid. 1 chron. 29.20 . 1 tim. 5.21 . 1 sam. 12.18 . 14 ex. 31. ibid. 9 acts 5.17 . 2 cor. 12 , 8 , 9. 7 acts 59 , 60. cons. p. 29. ibid. cons. p. 32. 3 heb. 3 , 4 , 5 , 6. 28 mat. 19. cons. p. 17 , 32. cons. p. 31. in lib. cur deus homo . the passion sermon preached at paules crosse, on good-friday. apr. 14. 1609. by i.h. passion-sermon hall, joseph, 1574-1656. 1609 approx. 86 kb of xml-encoded text transcribed from 51 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a02567 stc 12694a estc s120929 99856122 99856122 21644 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a02567) transcribed from: (early english books online ; image set 21644) images scanned from microfilm: (early english books, 1475-1640 ; 1104:4b, 595:7) the passion sermon preached at paules crosse, on good-friday. apr. 14. 1609. by i.h. passion-sermon hall, joseph, 1574-1656. 96 p. printed by w. s[tansby] for samuell macham, and are to be sold at his shop in pauls church-yard at the signe of the bull-head, london : 1609. i.h. = joseph hall. printer's name from stc. a variant of the edition with e. edgar's name in the imprint (stc 12694). reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -passion -sermons. sermons, english -17th century. 2005-11 tcp assigned for keying and markup 2006-04 spi global keyed and coded from proquest page images 2007-04 ali jakobson sampled and proofread 2007-04 ali jakobson text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the passion sermon , preached at pavles crosse on good-friday . apr. 14. 1609. by i. h. london printed by w. s. for samuell macham , and are to be sold at his shop in pauls church-yard at the signe of the bull-head . anno. 1609. to the onely honovr and glorie of god my deare and blessed saviovr ( which hath done and svffered all these thinges for my sovle . ) his weake and vnworthie servant hvmblie desires to consecrate himselfe and his poore labovrs : beseeching him to accept and blesse them to the pvblike good , and to the praise of his ovvne gloriovs name . to the reader . i desire not to make any apologie for the edition of this my sermon : it is motiue enough , that herein i affect a more publike and more induring good . spirituall nicenesse , is the next degree to vnfaithfulnesse : this point cannot be too much vrged , eyther by the tongue , or presse . religion and our soules depend vpon it , yet are our thoughts too much beside it . the church of rome , so fixes her selfe ( in her adoration ) vpon the crosse of christ , as if shee forgat his glory : many of vs so conceiue of him glorious , that we neglect the meditation of his crosse , the way to his glory and ours . if we would proceede aright , wee must passe from his golgotha , to the mount of oliues , and from thence to heauen , and there seeke and settle our rest . according to my weake ability , i haue led this way in my speech , beseeching my readers to follow mee with their hearts , that we may ouertake him which is entred into the true sanctuarie , euen the highest heauens , to appeare now in the sight of god for vs. the passion sermon . iohn . 19. verse 30. when iesus therefore had receiued the vineger , he said ; it is finished : and bowing the head , he gaue vp the ghost . the bitter and yet victorious passion of the sonne of god ( right honourable and beloued christians ) as it was the strangest thing that euer befell the earth : so , is both of most soueraigne vse , and lookes for the most frequent and carefull meditation . it is one of those thinges , which was once done , that it might be thought of for euer . euery day therefore must be the good-friday of a christian ▪ who , with that great doctor of the gentiles , must desire to know nothing but iesus christ , and him crucified . there is no branch or circumstance in this wonderful businesse , which yeeldes not infinite matter of discourse . according to the solemnity of this time and place , i haue chosen to commend vnto your christian attention , our sauiours farewell to nature ( for his reuiuing was aboue it ) in his last word in his last act . his last word , jt is finished , his last act , hee gaue vp the ghost : that which hee said , hee did . if there be any theam that may challenge and command our eares and hearts , this is it ; for , beholde ; the sweetest word that euer christ spake , and the most meritorious act that euer hee did , are met together in this his last breath . in the one yee shall see him triumphing ; yeelding in the other , yet so as hee ouercomes . imagine therefore , that you saw christ ●esus , in this day of his passion ( who is euery day here crucified before your eyes ) aduanced vpon the chariot of his crosse , and now , after a weary conflict , cheerefully ouerlooking the despight and shame of men , the wrath of his father , the law , sinne , death , hell ; which all lie gasping at his foote : and then you shall conceiue , with what spirite hee saith , consummatum est , it is finished . what is finished ? shortly ; all the prophesies , that were of him ; all legall obseruations , that prefigured him ; his own sufferings ; our saluation . the prophesies are accomplisht , the ceremonies abolisht , his sufferings ended , our saluation wrought : these foure heades shall limit this first part of my speech , onely let them find and leaue you attentiue . euen this very word is prophesied of ; all things that are written of me haue an end , saith christ . what end ? this , it is finished : this very end hath his end here . what therefore is finished ? not this prediction only of his last draught , as augustine , that were too particular . let our sauiour himselfe say , all things that are written of mee by the prophets . it is a sure and conuertible rule ; nothing was done by christ , which was not for tolde , nothing was euer foretolde by the prophets of christ , which was not done . it would take vp a life to compare the prophets and euangelists , the predictions and the history , & largely to discourse how the one foretels , and the other aunsweres ; let it suffice to look at them running . of all the euangelists , s. mathew hath beene most studious , in making these references and correspondences ; with whom , the burden or vndersong of euery euent , is still ( vt impleretur ) that it might bee fulfilled . thus hath hee noted ( if i haue reckoned them aright ) two and thirty seuerall prophesies concerning christ , fulfilled in his birth , life , death . ☞ ☜ ☞ ☜ esay 7.14 . mat. 1.23 . zach. 9.9 . mat. ibidem . mich. 5.2 . mat. 2.6 . iere. 7.11 . mat. 21.13 . esay . 11.1 . mat. 2.15 . psalm . 8.2 . mat. 21.16 . ier. 31.15 . mat. 2.18 . esay . 5.8 . mat. 21.33 . iudg. 13.5 . mat. 2. vlt. psal . 118.22 . mat. 21.44 . esa . 40.3 . mat. 3.2 . psal . 110.1 . mat. 22.44 . esay 9.1 . mat. 4.15 . esay . 8.14 . mat. 21.44 . leu. 14.4 . mat. 8.4 . psal . 41.9 . mat. 26.31 . esay 53.4 . mat. 8.17 . esay . 53.10 . mat. 26.54 . esay 61.1 . mat. 11.4 . zach. 13.7 . mat. 26.31 . esay 42.1 . mat. 12.17 , lam. 4.20 . mat. 26.56 . iona. 1.17 . mat. 12.40 . esay . 50.6 . mat. 26.67 . esay 6.9 . mat. 13.14 . zac. 11.13 . mat. 27.9 . psal . 78.2 . mat. 13.35 . psal . 22.18 . mat. 27.35 . es . 35.5.6 . mat. 15.30 . psal . 22.2 . mat. 27.46 . es . 62.11 . mat. 21.5 . psal . 69.22 . mat. 27.48 . to which saint iohn adds many more . our speech must be directed to his passion ; omitting the rest , let vs insist in those . he must bee apprehended : it was fore-prophesied ; the annointed of the lord was taken in their nets , sayeth ieremie : but how ? he must be sold : for what ? thirty siluer peeces , and what must those doe ? buy a fielde , all foretolde ; and they tooke thirty siluer peeces , the price of him that was valued , and gaue them for the potters field , saith zacharie ( miswritten ieremy , by one letter mistaken in the abbreuiation , by whom ? that childe of perdition , that the scripture might bee fulfilled . which was hee ? it is foretold ; he that eateth bread with mee , saith the psalmist . and what shall his disciples doe ? runne away , so saith the prophesie : i will smite the shepheard , and the sheepe shall bee scattered , saith zacharie . what shall be done to him ? hee must be scourged and spit vpon : behold , not those filthy excrements could haue light vpon his sacred face , without a prophesie ; i hid not my face from shame and spitting , saith esay . what shall be the issue ? in short , hee shall bee led to death : it is the prophesie , the messias shall be slaine , saith daniel : what death ? hee must bee lift vp ▪ like as moses lift vp the serpent in the wildenesse , so shall the sonne of man be lift vp . chrysostome saith well , that some actions are parables ; so may i say , some actions are prophesies , such are all types of christ , and this with the formost . lift vp , whither ? to the crosse , it is the prophesie , hanging vpon a tree , saith moses , how lift vp ? nayled to it , so is the prophesie , foderunt manus , they haue pierced my hands and my feet , sayth the psalmist : with what company ? two theeues , with the wicked was hee numbred , sayth esay : where ? without the gates saith the prophesie : what becomes of his garments ? they cannot so much as cast the dice for his coate , but it is prophesied , they diuided my garments , and on my vestures cast lots , saith the psalmist : hee must die then on the crosse , but how ? voluntarily . not a bone of him shall be broken : what hinders it ? loe , there he hangs , as it were neglected , and at mercy , yet all the raging iewes , no , all the diuels in hell cannot stirre one bone in his blessed body : it was prophesied in the easter-lambe , and it must be fulfilled in him , that is the true passeouer , in spight of fiendes and men : how then ? he must be thrust in the side : behold not the very speare could touch his pretious side being dead , but it must bee guided by a prophesie ; they shall see him whome they haue thrust thorough , saith zacharie : what shall he say the while ? not his very words but are forespoken : his complaint , eli eli lamma sabactani , as the chalde , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the hebrew , psalme 22.2 . his resignation : in manus tuas , into thy bandes i commend my spirit , psalme 31.5 . his request , father forgiue them : hee prayed for the transgressors , sayth esay . and now when he saw al these prophesies were fulfilled , knowing that one remained , he said , i thirst , domine , quid sitis ? saith one , o lord , what thirstest thou for ? a strange hearing , that a man , yea that god and man dying should complaine of thirst . could he endure the scorching flames of the wrath of his father , the curse of our sins , those tortures of body , those horrours of soule , & doth he shrinke at his thirst ? no , no : he could haue borne his drought , he could not beare the scripture not fulfilled . it was not necessity of nature , but the necessity of his fathers decree , that drew forth this word , i thirst . they offered it before , hee refused it : whether it were an ordinarie potion for the condemned to hastē death ( as in the story of m. anthonie ) which is the most receiued construction , or whether it were that iewish potion , whereof the rabbines speake ; whose tradition was , that the malefactor to bee executed , should after some good counsell from two of their teachers , be taught to say ; let my death bee to the remission of all my sinnes ; and then , that hee should haue giuen him a boule of mixt wine , with a graine of frankincense , to bereaue him both of reason and paine . i durst be confident in this latter ; the rather for that saint marke calls this draught , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , myrrhe wine , mingled ( as is like ) with other ingredients . and montanus agrees with me in the end , ad stuporē & mentis alienationem ; a fashion which galatine obserues out of the sannedrim , to bee grounded vpon prouerbs , 31.6 . giue strong drinke to him that is readie to perish , i leaue it modestly in the middest ; let the learneder iudge ▪ whatsoeuer it were , hee would not die till hee had complained of thirst , and in his thirst tasted it : neither would hee haue thirsted for , or tasted any but this bitter draught ; that the scripture might bee fulfilled ; they gaue me vineger to drinke : and loe , now consūmatum est ; all is finished . if there bee any iew amongst you , that like one of iohns vnseasonable disciples , shall aske , art thou hee , or shall wee looke for another ? hee hath his aunswere ; yee men of israel , why stand you gazing and gaping for another messias ? in this alone , all the prophesies are finished ; and of him alone , all was prophesied , that was finished . paules old rule holdes still . to the jewes a stumbling blocke ; and that more auncient curse of dauid , let their table bee made a snare ; and steuens two brands sticks still in the flesh of these wretched men : one in their necke , stiffe-necked , the other in their heart ; vncircumcised ; the one , obstinacie , the other vnbeliefe : stiffe neckes indeede , that will not stoope and relent with the yoke of sixeteen hundred yeares iudgement and seruility ; vncircumcised hearts , the fi●me of whose vnbeliefe , would not be cut off with so infinit conuictions . oh mad & miserable nation : let them shew vs one prophesie that is not fulfilled , let them shew vs one other in whome all the prophesies can be fulfilled , and wee will mixe pitty with our hate : if they cannot , and yet resist ; their doome is past ; those mine enemies , that would not haue me to raigne ouer them , bring them hither , & slay them before me . so let thine enemies perish , o lord. but what goe i so farre ? euen amongst vs ( to our shame ) this riotous age hath bred a monstrous generation ( i pray god i be not now in some of your bosoms , that heare me this day ) compounded , much like to the turkish religion , of one part ▪ christian ; another , lew ; a third , worldling , a fourth , atheist : a christians face ; a iewes heart , a worldlings life ; and therefore atheous in the whole ; that acknowledge a god , and know him not ; that professe a christ , but doubt of him ; yea , belieue him not : the foole hath said in his heart , there is no christ . what shall i say of these men ? they are worse then deuils : that yeelding euill spirite , could say , iesus i know : and these miscreants are still in the old tune of that tempting deuil ; si tu es filius dei , if thou be the christ : oh god that after so cleare a gospell , so many miraculous confirmations , so many thousand martyrdomes , so many glorious victories of truth , so many open confessions of angels , men , diuels , friendes , enemies ; such conspirations of heauen and earth , such vniuersall contestations of all ages and people ; there should bee left any sparke of this damnable infidelitie in the false harts of men . behold then , yee despisers , & wonder , and vanish away : whome haue all the prophets fore-told ? or what haue the prophesies of so many hundreds , yea thousands of yeeres foresaid , that is not with this word finished ? who could foretell these thinges , but the spirite of god ? who could accomplish them , but the sonne of god ? hee spake by the mouth of his holy prophets , saith zacharie : hee hath spoken , and he hath done ; one true god in both : none other spirit could foresay these things should be done , none other power could doe these things , thus fore shewed this word therefore , can fit none but the mouth of god our sauiour , it is finished . wee know whome wee haue beleeued ; thou art the christ the sonne of the liuing god. let him that loues not the lord iesus , bee accursed to the death . thus the prophesies are finished : of the legall obseruations , with more breuity . christ is the end of the law : what law ? ceremoniall , morall . of the morall , it was kept perfectly by himselfe , satisfied fully for vs : of the ceremoniall , it was referred to him , obserued of him , fulfilled in him , abolisht by him . there were nothing more easie , then to shew you how all those iewish ceremonies lookt at christ , how circumcision , passeouer , the tabernacle , both outer and inner , the temple , the lauer , both the altars , the tables of shew-bread , the candlestickes , the vaile , the holy of holies , the arke , the propitiatory , the potte of manna , aarons rod , the high priest , his order and line , his habites , his inaugurations , his washings , annointings , sprincklings , offerings , the sacrifices , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and what euer iewish rite ; had their vertue from christ , relation to him , and their end in him . this was then their last gaspe ; for , now straight they dyed with christ , now the vayle of the temple rent : as austen well notes out of mathewes order ; it tore then , when christs last breath passed : that conceit of theophilact is witty ; that as the iewes were wont to rend their garments , when they heard blasphemie : so the temple not enduring these execrable blasphemies against the sonne of god , tore his vaile in peeces . but that is not all , the vaile rent , is the obligation of the rituall law cancelled ; the way into the heauenly sanctuarie opened ; the shadow giuing roome to the substance : in a word , it dooth that which christ saith ; consummatum est . euen now then the law of ceremonies died : it had along & solemne buriall , as augustine sayeth well , perhaps figured in moses , who died not lingringly , but was thirtie dayes mourned for : what meanes the church of rome to dig them vp , now rotten in their graues ? & that , not as if they had been buried , but sown , with a plenteous increase ; yea , with the inuerted vsurie of too many of you citizens ; ten for one . it is a graue and deep censure of that resolute hierome ; ego è contrario loquar . &c. i say , saith he , and in spite of all the world dare maintaine , that now the iewish ceremonies are pernitious and deadly , and whosoeuer shall obserue them , whether he be iew or gentile , in barathrum diaboli deuolutum ; shal frie in hell for it . still altars ? still priestes ? sacrifices still ? still washings ? still vnctions ? sprinkling , shauing , purifying ? still all , and more then all ? let them heare but augustines censure , quisquis nunc &c. whosoeuer shall now vse them , as it were , raking them vp out of their dust ; he shal not be pius deductor corporis , sed impius sepulturae violator ; an impious and sacrilegious wretch , that ran sackes the quiet tombes of the dead . i say not that all ceremonies are dead ; but the law of ceremonies , and of iewish . it is a sound distinction of them , that profound peter martyr hath in his epistle , to that worthy martyr , father , bishop hooper : some are typicall , fore-signifying christ to come : some , of order and decencie . those are abrogated , not these : the iewes had a fashion of prophesying in the churches ; so the christians from them , as ambrose : the iewes had an eminent pulpit of wood ; so wee : they gaue names at their circumcision ; so wee at baptisme : they sung psalmes melodiously in churches , so doe wee , they paide and receiued tithes , so do we , they wrapt their dead in linnen , with odors ; so we ; the iewes had sureties at their admission into the church ; so we : these instances might be infinite : the spouse of christ cannot be without her laces , and chaines , and borders . christ came not to dissolue order . but thou lorde , how long ? how long shall thy poore church find her ornamentes , her sorrows ? and see the deare sonnes of her wombe , bleeding about these apples of strife , let me so name them not for their value ( euē small things , when they are commaunded , looke for no small respect ) but for their euent : the enemy is at the gates of our syracuse ; how long will wee suffer our selues , taken vp with angles and circles in the dust : yee men brethren , & fathers , helpe ; for gods sake put to your hands , to the quenching of this common flame ▪ the one side by humility & obedience ; the other , by compassion ; both by prayers and teares : who am i , that i should reuiue to you the sweete spirit of that diuine augustine , who when he heard and saw the bitter contentions betwixt two graue & famous diuines , jerome and ruffine ; heu mihi , saith he , qui vos ali cubi simul inuenire non possum , alas that i should neuer find you two together , how i would fall at your feete , how i would embrace them and weepe vpon them , and beseech you , eyther of you for other , and each for himselfe , both of you for the church of god , but especially , for the weake , for whome christ died , who not without their owne great danger , see you two fighting in this theater of the world . yet let me do what he said hee would doe ; begge for peace , as for life : by your filiall piety to the church of god , whose ruines follow vpon our diuisions ; by your loue of gods truth ; by the graces of that one blessed spirite , whereby we are all enformed and quickened , by the pretious bloud of that sonne of god , which this day , and this howre , was shed for our redemption , bee enclined to peace & loue , & though our brains bee different , yet let our hearts bee one . it was , as i heard , the dying speech of our late reuerend , worthy and gracious diocesan ; modo me moriente viuat ac floreat ecclesia ; oh , yet if , when i am dead , the church may liue and flourish . what a spirit was here ? what a speech ? how worthy neuer to die ? how worthy of a soule so neere to his heauen ? how worthie of so happie a succession ? yee whome god hath made inheritors of this blessed care , who do no lesse long for the prosperity of siō , liue you to effect , what he did but liue to wish ; all peace with our selues , and warre with none but rome and hell. and if there bee any weyward seperatist , whose soule professeth to hate peace ; i feare to tell him pauls message , yet i must : would to god those were cut off that trouble you . how cut off ? as good theodosius saide to demophilus , a contentious prelate ; si tu pacem fugis , &c. if thou flie peace , i will make thee flie the church . alas , they doe flie it : that which should be their punishment , they make their contentment , how are they worthy of pitty ? as optatus of his donatists ; they are brethren , might be companions , and will not . oh wilfull men ; whither do they runne ? from one christ to another ? is christ diuided ? wee haue him , thanks be to our good god , and we heare him dayly ; and whither shall wee goe from thee ? thou hast the wordes of eternall life . thus the ceremonies are finished , : now heare the end of his sufferings , with like patience and deuotion : his death is here included ; it was so neare , that he spake of it as done ; and when it was done , all was done . how easie is it to lose our selues in this discourse : how hard , not to be ouerwhelmed with matter of wonder ; and to find eyther beginning or end : his sufferings found an end , our thoughts cannot . lo , with this word , hee is happily waded out of those deepes of sorrowes , whereof our conceites can finde no bottome : yet let vs with peter , gird our coat , and cast our selues a little into this sea . all his life was but a perpetuall passion : in that hee became man , hee suffered more then wee can doe , eyther while wee are men , or when we cease to be men ; hee humbled , yea , he emptied himselfe . wee , when wee cease to bee here , are cloathed vpon . 2. cor. 5. wee both winne by our being , and gaine by our losse ; hee lost , by taking our more or lesse to himselfe , that is , manhood . for , though euer as god , j and my father are one : yet as man , my father is greater then i. that man should bee turned into a beast , into a worme , into dust , into nothing ; is not so great a disparagement , as that god should become man : and yet it is not finished ; it is but begunne . but what man ? if , as the absolute monarch of the worlde , hee had commaunded the vassalage of all emperours and princes , and had trod on nothing but crowns and scepters , and the necks of kinges , and bidden all the potentates of the earth to attend his traine ; this had carried some port with it ; sutable to the heroicall maiesty of gods sonne . no such matter , here is neither forme nor beautie ; vnlesse perhappes ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the forme of a seruant : you haue made me to serue , with your sinnes . behold , he is a man to god ; a seruant to man ; and , be it spoken with holy reuerence , a drudge to his seruantes . hee is despised and reiected of men ; yea ( as himselfe , of himselfe ) a worme , and no man , the shame of men , and contempt of the people . who is the king of glory ? the lord of hoastes , he is the king of glory . set these two together ; the king of glory ; the shame of men : the more honour , the more abasement . looke backe to his cradle , there you find him re●ected of the bethlemites ; borne and laid , alas , how homely , how vnworthily ; sought for by herod , exiled to aegypt , obscurely brought vppe in the cottage of a poore foster-father , transported and tempted by sathan , derided of his kindred , blasphemously traduced by the iewes , pinched with hunger , restlesse , harbourlesse , sorrowfull , persecuted by the elders , and pharisies , solde by his owne seruant , apprehended , arraigned , scourged , condemned , and yet it is not finished . let vs , with that disciple , follow him a far off ; and passing ouer all his contemptuous vsage in the way , see him brought to his crosse . still the further wee looke , the more wonder : euery thing addes to this ignominie of suffering , & triumph of ouercomming : where was it ? not in a corner , as paul saith to festus , but in ierusalem , the eye , the heart of the world . obscurity abateth shame : publique notice heightens it : before all israel and before this sunne , saith god to dauid , when he would throughly shame him : in ierusalem , which he had honoured with his presence ; taught with his preachings , astonisht with his miracles , bewailed with his teares ; o ierusalem , ierusalem , how oft would i , and thou wouldest not : o yet , if in this thy day . cruelty and vnkindnesse , after good desert , afflict so much more , as our merite hath beene greater . where abouts ? without the gates : in caluary , among the stinking bones of execrable malefactors . before , the glory of the place , bred shame , now the vilenesse of it . when ? but in the passeouer ; a time of greatest frequence , and concourse of all iewes and proselites : an holy time , when they should receiue the figure , they reiect the substance : when they should kill and eate the sacramentall lambe , in faith , in thankefulnesse , they kill the lambe of god , our true passeouer , in cruelty and contempt . with whome ? the quality of our company , either increases or lessens shame . in the midst of thieues ( saith one ) as the prince of thieues : there was no guile in his mouth , much lesse in his handes : yet beholde hee that thought it no robbery to be equal with god , is made equall to robbers and murderers ; yea superiour in euil . what suffered hee ? as all liues are not alike pleasant , so all deathes are not equally fearefull ▪ there is not more difference betwixt some life and death , then betwixt one death and another . see the apostles gradation ? hee was made obedient to the death , euen the death of the crosse . the crosse , a lingring , tormenting , ignominious death . the iewes had foure kinds of death for malefactors ; the towell , the sword , fire , stones ; each of these aboue other in extremity . strangling with the towel , they accounted easiest ▪ the sword worse then the towell ; the fire worse then the sword : stoning worse then the fire , but this romaine death was worst of all . cursed is euery one that hangeth on tree . yet ( as ierome well ) hee is not therefore accursed , because hee hangeth ; but therefore he hangeth , because he is accursed . hee was made ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a curse for vs. the curse was more then the shame : yet the shame is vnspeakable ; and yet not more then the paine . yet all that die the same death , are not equally miserable : the very thieues fared better in their death then he . i heare of no irrision , no inscription , no taunts , no insultation on them : they had nothing but paine to incounter , he paine and scorne . an ingenuous and noble nature , can worse brooke this then the other ; any thing rather then disdainfulnesse and derision : especially , from a base enemy . i remember , that learned father beginnes israels affliction , with ismaels persecuting laughter . the iewes , the souldiers , yea , the very thieues flouted him , and triumpht ouer his miserie ; his bloud cannot satisfie them , without his reproach . which of his senses now was not a window to let in sorrow ? his eyes saw the teares of his mother , and friends , the vnthankfull demeanure of mankinde , the cruell despight of his enemies , his eares heard the reuilings and blasphemies of the multitude ; and ( whether the place were noysome to his sent ) his touch felt the nayles , his tast the gall . looke vp o all ye beholders , looke vpon this pretious body , and see what part ye can find free ? that head which is adored and trembled at by the angelicall spirits , is all raked and harrowed with thorns : that face , of whome is said ; thou art fairer then the children of men , is all besmeared with the filthy spet●le of the iewes , and furrowed with his teares ; those eyes , clearer then the sunne , are darkened with the shadow of death ; those eares that heare the heauenly consorts of angels , now are filled with the cursed speakings & scoffes of wretched men : those lips that spake as neuer man spake , that commaund the spirits both of light and darkenesse , are scornfully wet with vinegar and gall : those feet that trample on all the powers of hell ( his enemies are made his footstoole ) are now nayled to the footstoole of the crosse : those hands that freelie sway the scepter of the heauens , now carry the reede of reproach , & are nayled to the tree of reproch : that whole body , which was conceiued by the holy ghost , was all scourged , wounded , mangled : this is the outside of his sufferings . was his heart free ? oh no , the inner part or soule of this paine , which was vnseene , is as farre beyond these outward and sensible , as the soule is beyond the body ; gods wrath beyond the malice of men : these were but loue-tricks to what his soule endured . o all yee that passe by the way , behold and see , if there bee any sorrow like to my sorrow : alas , lord , what can we see of thy sorrows ? we cannot conceiue so much as the hainousnes and desert of one of those sinnes , which thou barest : wee can no more see thy paine , then we could vndergoe it ; onely this wee see , that what the infinite sins , of almost infinite men , committed against an infinite maiesty , deserued in infinite continuance ; all this thou in the short time of thy passion hast sustained . we may behold and see ; but all the glorious spirites in heauen , cannot looke into the depth of this suffering . doe but looke yet a little into the passions of this his passion : for , by the maner of his sufferings , we shall best see , what he suffered . wise and resolute men do not complaine of a little ; holy martyrs haue beene racked , and would not bee loosed ; what shall we say , if the author of their strength , god & man , bewray passions ? what would not haue ouerwhelmed men , would not haue made him shrinke ; and what made him complaine , could neuer haue beene sustained by men ▪ vvhat shall we then thinke , if he were affrighted with terrors , perplexed with sorrowes , and distracted with both these ? and lo , he was all these : for , first , here was an amazed feare ; for millions of men to dispaire , was not so much as for him to feare : and yet it was no sleight feare : he beganne ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to be astonished with terrour . which in the dayes of his flesh , offered vp prayers and supplications , with strong cries and teares , to him that was able to helpe him , and was heard in that hee feared . neuer man was so afraide of the torments of hell , as christ ( standing in our roome ) of his fathers wrath . feare is still sutable to apprehension . neuer man could so perfectly apprehend this cause of feare ; hee felt the chastisements of our peace , yea , the curse of our sins ; and therefore might well say with dauid ; i suffer thy terrours with a troubled mind ; yea , with iob , the arrows of god are in mee , and the terrors of god fight against mee . vvith feare , there was a deiecting sorow ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) my soule is on all sides heauy to the death : his strong cries ; his many teares are witnesses of this passion : hee had formerly shed teares of pity , and teares of loue , but now of anguish : he had before sent foorth cries of mercy ; neuer of complaint til now : when the son of god weeps and cries , what shall we say or thinke ? yet further , betwixt both these and his loue , what a conflict was there ? it is not amisse distinguished , that he was alwayes in agone ; but now in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a strugling passion of mixed griefe . behold , this field was not without sweate and bloud ; yea a sweate of bloud . oh what man or angell can conceiue the taking of that heart , that without all outward violence , meerely , out of the extremity of his owne passion , bled ( thorough the flesh and skinne ) not some faint dew , but solid droppes of bloud ? no thornes , no nailes , fetcht bloud from him , with so much paine as his own thoughts : he saw the fierce wrath of his father , and therefore feared : he saw the heauy burden of our sinnes to bee vndertaken ; and thereupon , besides feare , iustly grieued ; hee saw the necessity of our eternall damnation , if hee suffered not : if he did suffer , of our redemption , and therefore his loue incountered both griefe and feare . in it selfe , hee would not drinke of that cuppe : in respect of our good , and his decree , he would and did ; and while he thus striueth , hee sweates and bleedes . there was neuer such a combat , neuer such a bloudshed , and yet it is not finished ; i dare not say with some schoole-men , that the sorrow of his passion , was not so great as the sorrow of his compassion : yet that was surely exceeding great . to see the vngratious carelesnesse of mankind , the slender fruit of his sufferings , the sorrowes of his mother , disciples , friends ; to foresee from the watch-tower of his crosse , the future temptations of his children , desolations of his church ; all these must needs strike deepe into a tender heart . these hee still sees and pitties , but without passion ; then he suffered in seeing them . can we yet say any more ? loe , al these sufferings are aggrauated by his fulnes of knowledge , and want of comfort ▪ for , he did not shut his eyes , as one saith , when he drunke this cuppe : he saw how dreggish , and knew how bitter it was . sodaine euils afflict , if not lesse , shorter . he foresaw , and foresaid euery particular he should suffer : so long as he foresaw , he suffered : the expectation of euill , is not lesse then the sense : to looke long for good , is a punishment ; but for euill is a torment . no passion works vpon an vnknown obiect : as no loue , so no feare is of what we know not . hence men feare not hell , because they foresee it not : if we could see that pit opē before we come at it , it would make vs tremble at our sins , and our knees to knocke together , as baltazars , and perhaps , without faith , to run mad at the horror of iudgement . he saw the burden of all particular sinnes to be laid vpon him ; euery dramme of his fathers wrath , was measured out to him , ere he toucht this potion ; this cup was full , and hee knew that it must bee wringd , not a drop left : it must bee finished . oh yet , if as he foresaw all his sorrows , so he could haue seene some mixture of refreshing . but i found none to comfort me , no , none to pitie me . and yet it is a poore comfort that arises from pitty . euen so , o lord , thou treadest this wine-presse alone , none to accompany , none to assist thee . i remember , ruffinus in his ecclesiasticall storie reports , that one theodorus a martyr , tolde him , that when he was hanging ten howres vpon the racke for religion , vnder iulians persecution , his ioyntes distended and distorted , his body exquisitely tortured with change of executioners ; so as neuer age ( sayth hee ) could remember the like : hee felt no paine at all , but continued indeede , all the while in the sight of all men , singing and smiling ▪ for there stood a comely young man by him on his libbet ( an angell rather , in forme of a man ) which with a clean towell , still wipt off his sweat , and powred coole water vpon his racked limbs ▪ wherewith he was so refreshed , that it grieued him to bee let downe . euen the greatest torments are easie , when they haue answerable comforts : but a wounded and comfortlesse spirit , who can beare ? if yet but the same messenger of god , might haue attended his crosse , that appeared in his agony ; and might haue giuen ease to their lord , as hee did to his seruant . and yet , what can the angels helpe , where god will smite ? against the violence of men , against the fury of sathan , they haue preuailed in the cause of god , for men : they dare not , they cannot comfort , where god will afflict . vvhen our sauiour had bin wrestling with sathan in the end of his lent , then they appeared to him , and serued ; but now , while about the same time ; he is wrestling with the wrath of his father for vs , not an angell dare bee seene , to looke out of the windowes of heauen to relieue him ; for men , much lesse could they , if they would ; but what did they ? miserable comforters are yee all : the souldiers , they stript him , scorned him with his purple , crowne , reede , spat on him , smote him ; the passengers , they reui●ed him , and insulting , wagging their heads and hands at him ; hey , thou that destroyest the temple , come downe , &c the elders and scribes ; alas , they haue bought his bloud , suborned witnesses , incensed pilate preferred barabbas , vndertooke the guilte of his death , cryed out , crucifie , crucifie : ho , thou that sauedst others . his disciples , alas : they forsooke him , one of them forsweares him ; another runs away naked , rather then hee will stay and confesse him . his mother and other friendes : they looke on indeed , and sorrow with him ; but to his discomfort . where the griefe is extreame , and respectes neere , partnership doth but increase sorrow . paul chides this loue : what doe you weeping and breaking my heart ? the teares of those we loue , doe eyther slacken out hearts , or wound them . who then shall comfort him ? himselfe ? sometimes our owne thoughts find a way to succour vs , vnknowne to others : no , not himselfe . doubtles ( as aquinas ) the influence of the higher part of the soule , was restrained from the aid of the inferiour : my soule is filled with euils . psalm . 87.4 . who then ? his father ? here , here ; was his hope : if the lord had not holpen me , my soule had almost dwelt in silence : i and my father are one . but now ( alas , ) he , euen he , deliuers him into the hands of his enemies ; when he hath done , turnes his backe vpon him as a stranger ; yea ; he woundeth him as an enemy . the lord would breake him . esay , 53. 10. yet any thing is light to the soule , whiles the comfortes of god sustaine it : who can dismay , where god will relieue ? but here , my god , my god , why hast thou forsaken mee ? vvhat a word was here , to come from the mouth of the sonne of god ? my disciples are men , weake and fearefull ; no maruell , if they forsake mee . the iewes are themselues , cruell and obstinate . men are men , gracelesse , and vnthankefull . diuels are according to their nature , spightfull and malitious . all these doe but their kind ; and let them doe it : but thou , o father , thou that hast said ; this is my welbeloued sonne , in whome i am well pleased : thou of whome i haue said , it is my father that glorifies mee , what ? forsaken me ? not onely brought me to this shame , smitten me , vnregarded me ; but , as it were , forgotten , yea , forsaken me ? what , euen me , my father ? how many of thy constant seruants haue suffered heauie things : yet in the multitudes of the sorrowes of their hearts , thy presence and comforts haue refreshed their souls . hast thou relieued them , and doest thou forsake me ? mee , thine onely , deare , naturall , eternall sonne . o yee heauens and earth , how could you stand , whiles the maker of you thus complained . yee stoode ; but partaking after a sort of his passion : the earth trembled and shooke , her rockes tore , her graues opened , the heauens withdrew their light , as not daring to behold this sad and fearefull spectacle . oh deare christians , how should these earthen and rocky hearts of ours shake , and rend in peeces at this meditation ? how should our faces be couered with darkenesse , and our ioy be turned into heauinesse ? all these voyces and teares , and sweats , & pangs are for vs , yea , from vs. shall the sonne of god thus smart for our sinnes , yea with our sinnes and shall not we grieue for our owne ? shall hee weepe to vs in this market place , and shall not we mourne ? nay , shall ●e sweat and bleed for vs , and shall not we weepe for our selues ? shall he thus lamentably shrieke out , vnder his fathers wrath , and shall not wee tremble ? shall the heauens and earth suffer with him , and we suffer nothing ? i call you not to a weake & idle pitty of our glorious sauiour : to what purpose ? his iniurie was our glory . no , no ; yee daughters of ierusalem , weepe not for me ; but weepe for your selues : for our sins , that haue done this ; not for his sorrow that suffered it : not for his pangs , that were ; but for our own , that should haue been , and ( if wee repent not ) shall be . oh how grieuous , how deadly are our sinnes , that cost the sonne of god ( besides blood ) so much torment ? how farre are our soules gone , that could not be ransomed with any easier price ? that that tooke so much of this infinite redeemer of men , god and man , how can it chuse but swallow vp and confound thy soule , which is but finite and sinfull ? if thy soule had been in his soules stead , what had become of it ? it shall be , if his were not in steade of thine . this weight that lies thus heauy on the son of god , and wrung from him these teares , sweat , bloud , and these vnconceiueable grones of his afflicted spirit , how should it chuse but presse downe thy soule to the bottome of hell ? & so it will doe , if he haue not suffered it for thee , thou must and shalt suffer it for thy selfe . goe now thou lewde man , and make thy selfe merry with thy sins ; laugh at the vncleanenesses , or bloodinesse of thy youth : thou little knowest the price of a sinne : thy soule shall do , thy sauiour did , when he cryed out , to the amazement of angels , & horror of men ; my god , my god , why hast thou forsaken me ? but now no more of this ; it is finished : the greater conflict , the more happy victory . well doth he find and feele of his father , what his type said before , he will not chide alwayes , nor keepe his anger for euer . it is fearefull ; but in him , short : eternal to sinners ; short to his sonne , in whome the godhead dwelt bodily . behold ; this storme , wherewith all the powers of the world were shaken , is now ouer . the elders , pharisies , iudas , the soldiers , priests , witnesses , iudges , thieues , executioners , diuels , haue all tired them selues in vaine , with their owne malice ; and he triumphs ouer them all , vpon the throne of his crosse : his enemies are vanquisht , his father satisfied , his soule with this word at rest and glory ; it is finished . now there is no more betraying , agonies , araignements , scourgings , scoffing , crucifying , conflicts , terrors ; all is finished . alas beloued , and will we not yet let the sonne of god be at rest ? do we now againe goe about to fetch him out of his glory , to scorne and crucifie him ? i feare to say it : gods spirit dare and doth ; they crucifie againe to themselues the sonne of god , and make a mocke of him . to themselues , not in himselfe : that they cannot , it is no thanke to them ; they would doe it . see and consider , the notoriously-sinfull conuersations of those , that should be christians , offer violence vnto our glorified sauiour , they stretch their hands to heauen , and pull him downe from his throne , to his crosse : they teare him with thornes , pearce him with nayles , load him with reproches . thou hatest the iewes , spittest at the name of iudas , railest on pilate , condemnest the cruel butchers of christ ; yet , thou canst blaspheme , and sweare him quite ouer , curse , swagger , lie , oppresse , boile with lust , scoffe , riot , and liuest like a debauched man ; yea , like an humaine beast ; yea , like an vncleane diuell . cry hosanna as long as thou wilt ; thou art a pilate , a iew , a iudas , an executioner of the lord of life ; and so much greater shall thy iudgement be , by how much thy light and his glory , is more . oh , beloued , is it not enough that he died once for vs ? vvere those paines so light , that wee should euery day redouble them ? is this the entertainment that so gracious a sauiour hath deserued of vs by dying ? is this the recompence of that infinite loue of his , that thou shouldest thus cruelly vexe and wound him with thy sinnes ? euery of our sinnes is a thorne ; and nayle , and speare to him : while thou pourest down thy drunken carowses , thou giuest thy sauiour a potion of gall ; while thou despisest his poore seruants , thou spittest on his face , while thou puttest on thy proud dresses , and liftest vp thy vaine heart with high conceites , thou s●ttest a crowne of thornes on his heade : while thou wringest and oppressest his poore children , thou whippest him , and drawest bloud of his hands & feet . thou hypocrite , how darest thou offer to receiue the sacrament of god , with that hand , which is thus imbrued with the bloud of him whome thou receiuest ? in euery ordinary , thy prophane tong walkes , in the disgrace of the religious and conscionable . thou makest no scruple of thine owne sins , and scornest those that doe : not to be wicked , is crime enough : heare him that saith , saul , saul why persecutest thou me ? saul strikes at damascus : christ suffers in heauen . thou strikest ; christ iesus smarteth , and will reuenge . these are the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) afterings of christs sufferings : in himselfe it is finished ; in his members it is not , till the world be finished . we must toile , & grone , and bleed ; that we may raigne ; if he had not done so , jt had not beene finished . this is our warfare ; this is the region of our sorow and death . now are we set vpon the sandie pauement of our theater , and are matched with all sortes of euills ; euill men , euill spirits , euill accidents ; and ( which are worst ) our owne euill heartes ; tentations , crosses , persecutions , siknesses , wants , infamies , death ; all these must in our courses , be incountered by the law of our profession . what should we doe but striue & suffer , as our generall hath done ; that we may raigne as he doth , and once triumph in our consummatum est ? god and his angells sit vpon the scaffolds of heauen , and behold vs : our crowne is ready ; our day of deliuerance shall come ; yea , our redemption is neare : when all teares shall be wipt from our eyes ; and we that haue sowne in teares , shall reape in ioy . in the mean time , let vs possesse our soules , not in patience onely , but in comfort : let vs adore and magnifie our sauiour in his sufferings , and imitate him in our owne : our sorrowes shall haue an end ; our ioyes shall not : our paines shall soone bee finished ; our glory shall bee finished , but neuer ended . thus his sufferinges are finished ; now together with them , mans saluation . who knowes not , that man had made himselfe a deepe debter , a bankrupt , an out-law to god ? our sinnes are our debts , & by sinnes , death . now , in this word and act , our sinnes are discharged , death endured , & therefore we cleared : the debt is paid , the score is crossed , the creditor satisfied , the debters acquitted , and since there was no other quarrell saued : we are all sicke and that mortally : sinne is the disease of the soule : quot vitia , ●●t febres , saith chrysostome ; so many sinnes , so many feauers , and those pestilent . what wonder is it , that wee haue so much plague , while wee haue so much sinne ? our sauiour is the physitian ? the whole need not the physitian , but the sicke : wherein ? hee healeth all our infirmities : he healeth them after a miraculous manner ; not by giuing vs receites , but by taking our receites for vs. a wonderfull physition ; a wonder full course of cure one while he would cure vs by abstinence ; our superfluity , by his forty dayes emptinesse ▪ according to that old rule ; hunger cures the diseases of gluttony . another while , by exercise : hee went vpp ▪ and downe from citie to citie , and in the day was preaching in the temple , in the night , praying in the mount. then , by dyet ; take , eate , this is my body : and , let this cuppe passe . after that yet , by sweat ; such a sweate as neuer was ; a bloudy one : yet more by incision ; they pearced his hands , feet , side : and yet againe by potion ; a bitter potion of vineger and gall . and lastly , which is both the strangest , and strongest receit of all , by dying : which dyed for vs ; that whether we wake or sleepe , wee should liue together with him . we need no more , we can go no further ; there can bee no more physicke of this kind ▪ there are cordials after these , of his resurrection and ascension ; no more penall receites . by this bloud we haue redemption , ephes , 1.7 . iustification , rom. 3.24 . reconciliation , colos . 1 20. sanctification , 1. pet. 1.2 . entrance into glory , heb. 10.19 . is it not now finished ? woe were vs , if hee had left but one mite of satisfaction vpon our score , to be discharged by our soules : and woe bee to them that derogate from christ , that they may charge themselues ; that botch vp these al-sufficiently meritorious sufferinges of christ , as imperfect with the superfluities of flesh and bloud . maledictus homo , qui spem ponit in homine . we may not with patience see christ wrongde by his false friendes : as that heroical luther said in the like ; cursed be the silence that here forbeareth . to be short , here be two iniuries intollerable ; both giue christ the lie vpon his crosse : it is finished . no , somewhat remaines : the fault is discharged , not the punishment . of punishments , the eternall is quit , not the temporall . it is finished by christ : no , there wants yet much ; the satisfactions of saints applyed by his vicar ; adde mens sufferings to christs , then the treasure is full ; till then , it is not finished . two qualities striue for the first place in these two opinions ; impietie and absurdity ; i know not whither to prefer . for impietie ; here is god taxed of iniustice , vnmercifulnesse , insufficiencie , falshood . of iniustice , that he forgiues a sinne , and yet punishes for that which he hath forgiuen : vnmercifulnesse , that hee forgiues not while he forgiues , but dooth it by halfes ; insufficiencie , that his raunsome must bee supplyed by men : falshood , in that hee sayth , it is finished , when it is not . for absurdity , how grosse and monstrous are these positions ? that at once the same sinne should bee remitted and retained ; that there should bee a punishment , where there is no fault : that , what could strike off our eternall punishment , did not wipe off the temporall ; that hee which paid our pounds , sticks at our farthings , that god will retain what man may discharge , that it is , and is not finished . if there bee any opinions , whose mention confutes them , these are they . none can be more vaine , none had more neede of soliditie : for , this proppe beares vppe alone , the weight of all those millions of indulgences , which rome creates and selles to the worlde . that strumpet would well neere goe naked , if this were not . these spirituall treasures , fetch in the temporall : which yet our reuerend and learned fulke , iustly cals a most blasphemous & beggerly principle : it bringes in whole chests , yea mines of gold , like the popes indies : and hath not so much as a ragge of proofe to couer it , whether of antiquity , of reason , of scripture . not of antiquity , for , these iubilie proclamations beganne but about three hundred yeares agoe . not of reason , how should one meere man pay for another , dispense with another , to another , by another ? not of scripture , which hath flatly said , the bloud of iesus christ his sonne , purgeth vs from all sinne : and yet i remember , that acute sadeel hath taught mee , that this practise is according to scripture : what scripture ? hee cast the money-changers out of the temple , and said ; yee haue made my house a denne of thieues . vvhich also joachim , their propheticall abbot , well applies to this purpose . some modest doctors of louan , would faine haue minced this antichristian blasphemie ; who beganne to teach , that the passions of the saints are not so by indulgences applyed , that they become true satisfactions ; but that they onely serue to moue god , by the sight of them , to apply vnto vs christes satisfaction . but these meal-mouthed diuines , were soon charmed ; foure seuerall popes ( as their cardinall confesseth ) fell vpon the necke of them , and their opinion ; leo the tenth , pius the fift , gregorie the thirteenth , and clemens the sixt : and with their furious bulles , bellow out threates against them , and tosse them in the ayre for hereticks , and teach them , vpon paine of a curse , to speake home with bellarmine , passionibus sanctorum expiari delicta : and straight , applicari nobis sanctorum passiones ad redimendas poenas , quas pro peccatis deo de bemus : that by the sufferinges of saintes , our sinnes are expiated ; and that , by them applyed ; wee are redeemed from those punishmentes , which wee yet owe to god. blasphemy , worthy the tearing of garments : how is it finished by christ , if men must supply ? oh blessed sauiour , was euery drop of thy bloud enough to redeeme a world , and doe we yet need the helpe of men ? how art thou a perfect sauiour , if our brethren also must be our redeemers ? oh ye blessed saints , how would you abhorre this sacrilegious glory ? and with those holie apostles , yea , that glorious angell , say , vide ne feceris ; and with those wise virgins : lest there will not bee enough for vs , and you , goe to them that sell , and buy for your selues . for vs , we enuie not their multitude ; let them haue as many sauiours as saintes , and as many saintes as men : wee know with ambrose , christi passio adiutore non eguit ; christs passion needes no helper : and therefore , with that worthy martyr , dare say , none but christ , none but christ . let our soules die , if he cannot saue them ; let them not feare their death or torment ; if he haue finished . heare this , thou languishing and afflicted soule : there is not one of thy sinnes , but it is paid for ; not one of thy debtes in the s●roll of god , but it is crossed ; not one farthing of all thine infinite ransome is vnpaide . alas , thy prosperitie of fooles destroyeth them ; yea , the confidence of prosperity : thou sayest , god is mercifull , thy sauiour bounteous , his passion absolute : all these , and yet thou mayest bee condemned . mercifull , not vniust ; bountifull , not lauish ; absolutely sufficient for all , not effectuall to all . whatsoeuer god is , what art thou ? here is the doubt : thou sayest well ; christ is the good shepheard . wherein ? hee giues his life , but for whome ? for his sheepe . what is this to thee ? ? while thou art secure , prophane , impenitent , thou art a vvolfe , or a goate : my sheepe heare my voyce : what is his voyce , but his preceptes ? where is thine obedience to his commandements ? if thou wilt not heare his law , neuer hearken to his gospel : here is no more mercy for thee , then if there were no sauiour . he hath finished , for those in whome hee hath begunne . if thou haue no beginnings of grace as yet , hope not for euer finishing of saluation ; come to me all yee that are heauie laden , saith christ : thou shalt get nothing , if thou come when he calls thee not . thou art not called , and canst not be refreshed , vnlesse thou be laden , not with sin ( this alone keepes thee away from god ) but with conscience of sinne : a broken and a contrite heart , o god , thou wilt not despise . is thy heart wounded with thy sin ? doth griefe & hatred striue within thee , whether shal be more ? are the desires of thy soule with god ? doest thou long for holines , complaine of thy imperfections , struggle against thy corruptions ? thou art the man , feare not , it is finished . that law which thou wouldest haue kept and couldest not ; thy sauiour could , and did keepe for thee , that saluation which thou couldest neuer worke out alone ( alas poor impotent creatures , what can we doe towardes heauen without him , which cannot moue on earth but in him : ) hee alone for thee hath finished . looke vp therefore boldly to the throne of god , and , vpon the truth of thy repentance and faith , know , that there is no quarrell against thee in heauen , nothing but peace and ioy : all is finished : he would be spitted on , that hee might wash thee , hee would bee couered with scornefull robes , that thy sinnes might be couered : he would be whipped , that thy soule might not be scourged eternally : he would thirst , that thy soule might be satisfied : he would beare all his fathers wrath , that thou mightest beare none ; hee would yeelde to death , that thou mightest neuer taste of it : he would be in sense for a time as forsaken of his father , that thou mightest be receiued for euer . now bid thy soule returne to her rest , and enioyne it dauids taske . prayse the lord , o my soule ; and , what shall i render to the lord for all his benefites ? i will take the cup of saluation , and call vpon the name of the lord. and , as rauisht from thy selfe with the sweet apprehension of this mercy , call all the other creatures to the fellowshippe of this ioy , with that diuine esay : reioyce , o yee heauens , for the lord hath done it , showte yee lower partes of the earth , burst forth into prayses yee mountaines . for , the lord hath redeemed iacob , and will be glorified in israel . and euen now , beginne that heauenlie song , which shall neuer end with those glorified saints ; prayse and honour ; and glory , and power , be to him that sitteth vpon the throne , and to the lambe for euermore . thus , our speech of christes last wordes is finished . his last act accompanied his wordes ; our speech must follow it : let it not want your deuout & carefull attention ; hee bowed and gaue vp the ghost . the crosse was a slow death , & had more paine then speed ; whence a second violence must dispatch the crucified ; their bones must be broken , that their hearts might breake . our sauiour stayes not deaths leysure , but willingly and couragiously meetes him in the way , and like a champion that scornes to be ouercome , yea , knowes he cannot be , yeeldeth in the middest of his strength , that hee might by dying , vanquish death . hee bowed and gaue vp : not bowing , because hee had giuen vp , but because hee would . hee cried with a lowde voyce , saith matthew . nature was strong , hee might haue liued ; but hee gaue vp the ghost , and would die , to shew him selfe lord of life and death . oh wondrous example , hee that gaue life to his enemies , gaue vpp his owne : hee giues them to liue , that persecute and hate him ; and himselfe will die the whiles , for those that hate him . hee bowed and gaue vp : not they ; they might crowne his head , they could not bow it : they might vexe his spirite ; not take it away : they could not doe that without leaue ; this they could not doe , because they had no leaue . hee alone would bow his head , and giue vp his ghost : i haue power to lay downe my life : man gaue him not his life ; man could not bereaue it . no man takes it from me . alas , who could ? the high-priestes forces , when they came against him armed ; he said but , i am he , they flee and fall backward . how easie a breath disperst his enemies ? whom he might as easily haue bidden the earth , yea , hell to swallow , or fire from heauen to deuoure . who commaunded the diuels and they obeyed : could not haue beene attached by men : he must giue not onely leaue , but power to apprehend himselfe , else they had not liu'd to take him : hee is laide holde of ; peter fights : put vp saith christ , thinkest thou that i cannot pray to my father , and hee will giue mee more then 12. legions of angels ? vvhat an army were here ? more then threescore and twelue thousand angels , and euery angell able to subdue a world of men : hee could , but would not be rescued ; hee is led by his owne power , not by his enemies ; and stands now before pilate , like the scorne of men ; crowned , robbed , scourged , with an ecce homo ; yet thou couldest haue no power against me , vnlesse it were giuen thee from aboue . behold , he himselfe must giue pilate power against himselfe , else hee could not be condemned : he will be condemned , lifted vp , nailed ; yet no death without himselfe . hee shall giue his soule an offering for sinne . esay , 53.10 . no action , that sauours of constraint , can be meritorious , hee would deserue , therefore he would suffer and die . hee bowed his head , and gaue vp the ghost , o gracious and bountifull sauiour , hee might haue kept his soule within his teeth , in spight of all the world , the weakenesse of god is stronger then men : and if he had but spoken the word , the heauens and earth should haue vanisht away before him : but he would not . behold , when hee saw that impotent man could not take away his soule , he gaue it vp , and would die , that we might liue . see here a sauiour , that can contemne his own life for ours : & cares not to be dissolued in himselfe , that we might be vnited to his father . skinne for skinne , saith the diuell , and all that hee hath , a man will giue for his life . loe here to proue sathan a lyer , skin and life and all , hath christ iesus giuen for vs. we are besotted with the earth , and make base shifts to liue ; one with a maimed bodie , another with a periured soule , a third with a rotten name : and how many had rather neglect their soule , then their life , and will rather renounce and curse god , then die ? it is a shame to tell ; many of vs christians dote vpon life , and tremble at death ; and shew our selues fooles in our excesse of loue , cowards in our feare . peter denies christ thrice , and forsweares him ; marcellinus twice casts graines of incense into the idolles fire ; ecebolius turnes thrice ; spira reuolts and despaires : oh let mee liue , saith the fearefull soule . whither dost thou reserue thy selfe , thou weake and timorous creature ? or what wouldest thou doe with thy selfe ? thou hast not thus learned christ : hee dies voluntarily for thee , thou wilt not bee forced to die for him : hee gaue vp the ghost for thee : thou wilt not let others take it from thee for him , thou wilt not let him take it for himselfe . vvhen i looke backe to the first christians , and compare their zealous contempt of death with our backewardnesse : i am at once amased and ashamed : i see there euen women ( the feebler sexe ) running with their little ones in their armes , for the preferment of martyrdome , and ambitiously striuing for the next blow . i see holy and tender virgins , chusing rather a sore and shamefull death , then honourable espousals . i heare the blessed martyrs , intreating their tyrants and tormentors for the honour of dying : jgnatius , amongst the rest , fearing least the beastes will not deuoure him : and vowing the first violence to them , that he might bee dispatched . and , what lesse courage was there , in our memorable and glorious forefathers of the last of this age ? and doe wee , their cold and feeble ofspring , looke pale at the face of a faire and naturall death ; abhorre the violent , though for christ ? alas , how haue we gathered rust with our long peace ? our vnwillingnesse is from inconsideration , from distrust . looke but vp to christ iesus vpon his crosse , and see him bowing his head , and breathing out his soule , and these feares shall vanish : he died , and wouldest thou liue ? he gaue vpp the ghost , and wouldest thou keepe it ? whome wouldest thou follow , if not thy redeemer ? if thou die not , if not willingly , thou goest contrary to him , and shalt neuer meete him . though thou shouldest euery day die a death for him , thou couldest neuer requite his one death , and doest thou sticke at one ? euery word hath his force , both to him & thee : hee died , which is lord of life , and commander of death ; thou art but a tenant of life , a subiect of death ; and yet it was not a dying , but a giuing vp , not of a vanishing & aerie breath , but of a spirituall soule , which after separation , hath an entire life in it selfe . he gaue vpp the ghost : he died , that hath both ouercome and sanctified , and sweetned death . what fearest thou ? hee hath puld out the sting and malignity of death . if thou bee a christian , carry it in thy bosome , it hurts thee not . darest thou not trust thy redeemer ? if hee had not dyed , death had beene a tyrant , now hee is a slaue . o death where is thy sting ? o graue where is thy victory ? yet the spirite of god saith not , he dyed , but gaue vpp the ghost . the verie heathen poet saith : hee durst not say , that a good man dies . it is worth the noting ( mee thinkes ) that when saint luke would describe to vs the death of ananias and sapphira , he sayeth ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) hee expired : but when saint iohn would describe christs death , hee saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee gaue vp the ghost : how ? how gaue hee it vpp , and whither ? so , as after a sort hee retained it : his soule parted from his body ; his godhead was neuer distracted eyther from soule or body : this vnion is not in nature , but in person . if the natures of christ could be diuided , each would haue his subsistence ; so there should be more persons . god forbid , one of the natures therefore may haue a separation in it selfe : the soule from the body : one nature cannot be separate from other , or eyther nature from the person . if you cannot conceiue , wonder : the sonne of god hath wedded vnto himselfe our humanity , without all possibility of diuorce ; the body hangs on the crosse , the soule is yeelded , the godhead is euiternally vnited to them both ; acknowledges , sustaines them both . the soule in his agonie feeles not the presence of the god head ; the body vpon the crosse feeles not the presence of the soule . yet as the fathers of chalcedon say truely , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) indiuisibly , inseparably is the godhead , with both of these , still and euer , one and the same person . the passion of christ ( as augustine ) was the sleepe of his diuinity : so i may say : the death of christ , was the sleepe of his humanity . if hee sleepe , he shall doe well , said that disciple , of lazarus ▪ death was too weake to dissolue the eternall bonds of this heauenly coniunction . let not vs christians go too much by sense ; wee may be firmely knit to god , & not feele it : thou canst not hope to be so neare to thy god as christ was , vnited personally : thou canst not feare , that god should seeme more absent from thee , then hee did from his owne sonne ; yet was hee still one with both body and soule , when they were diuided from themselues : whē he was absent to sense ; he was present to faith ; when absent in vision , yet in vnion one , and the same : so will hee be to thy soule , when it is at worst . hee is thine , and thou art his : if thy hold seeme loosened , his is not . when temptations will not let thee see him , hee sees thee , and possesses thee ; only belieue thou against sense , aboue hope ; & though he kill thee , yet trust in him . whither gaue hee it vp ? himselfe expresses ▪ father , into thy handes , and , this day thou shalt bee with mee in paradise . it is iustice to restore whence wee receiue ; into thy hands . he knew where it should be both safe & happie : true ; hee might bee bold ( thou saist ) as the sonne with the father . the seruants haue done so ; dauid before him , steuen after him . and least wee should not thinke it our common right ; father sayth hee , i will that those thou hast giuen me , may be with me , euen where i am : hee willes it , therefore it must bee . it is not presumption , but faith , to charge god with thy spirite ; neither can there euer bee any belieuing soule so meane , that hee should refuse it : all the feare is in thy selfe , how canst thou trust thy iewell with a stranger ? what sodaine familiarity is this ? god hath beene with thee , and gone by thee ; thou hast not saluted him : and now in all the hast , thou bequeathest thy soule to him ▪ on what acquaintance ? how desperate is this carelesnesse . if thou haue but a little money , whither thou keepe it , thou layest it vp in the temple of trust ; or whether thou let it ; thou art sure of good assurance , sound bonds ; if but a litle land ; how carefully dost thou make firme conueyances to thy desired heires ? if goods , thy will hath taken secure order , who shall enioy them ; wee need not teach you citizēs to make sure worke for your estates : if children , thou disposest of them in trades , with portions , onely of thy soule ( which is thy self ) thou knowest not what shall become . the world must haue it no more ; thy selfe wouldst keepe it , but thou knowest thou canst not : sathan would haue it ; and thou knowest not whether hee shall : thou wouldest haue god haue it ; and thou knowest not whether hee will ; yea , thy heart is now ready with pharaoh to say ; who is the lord ? o the fearefull and miserable estate of that man , that must part with his soule , hee knowes not whither : which , if thou wouldest auoide , ( as this very warning shall iudge thee if thou doe not ) be acquainted with god in thy life , that thou mayest make him the gardian of thy soule in thy death . giuen vp it must needs be ; but to him that hath gouerned it : if thou haue giuen it to sathan in thy life ; how canst thou hope god will in thy death entertaine it ? did you not hate mee , and expell me out of my fathers house ; how then come yee to me now in this time of your tribulation , said ieptha , to the men of gilead . no , no , eyther giue vp thy soule to god while hee calls for it in his word , in the prouocations of his loue , in his afflictions , in the holy motions of his spirit to thine : or else when thou wouldest giue it , hee will none of it , but as a iudge to deliuer it to the tormentor . what should god doe with an vncleane , drunken , prophane , proud , couetous soule ? without holinesse , it is no seeing of god : depart from me , yee wicked , i know yee not ; goe to the gods you haue serued . see how god is euen with men : they had in the time of the gospell , saide to the holy one of israel , depart from vs ; now in the time of iudgement , hee sayth to them ; depart from me , they would not know god when they might ; now god will not know them , when they would . now therefore ( beloued ) if thou wouldest not haue god scorne the offer of thy death-bed , fit thy soule for him in thy health ; furnish it with grace , inure it to a sweet conuersation with the god of heauen : then mayest thou boldly giue it vpp , and he shall as graciously receiue it , yea fetch it by his angels to his glory· he gaue vp the ghost . wee must doe as he did : not all with the same successe . giuing vp , supposes a receiuing , a returning . this inmate that wee haue in our bosome , is sent to lodge here for a time ; may not dwell here alwayes . the right of this tenure , is the lords , not ours . as he said of the hatchet : it is but lent , it must be restored : it is ours to keepe , his to dispose and require . see and consider both our priuiledge and charge . it is not with vs as with brute creatures : we haue a liuing ghost to informe vs , which yet is not ours , ( and , alas , what is ours , if our soules bee not ? ) but must be giuen vp , to him that gaue it . vvhy do we liue , as those that tooke no keepe of so glorious a guest ? as those that should neuer part with it , as those that thinke it giuen them to spend , not to returne with a reckoning ? if thou hadst no soule , if a mortall one , if thine owne , if neuer to bee required ; how couldest thou liue but sensually ? oh remember but who thou art , what thou hast , and whether thou must ; and thou shalt liue like thy selfe , while thou art , and giue vpp thy ghost confidently , when thou shalt cease to be . neither is there here more certainety of our departure then comfort ▪ carry this with thee to thy death-bed , and see if it can refresh thee , when all the worlde cannot giue thee one dramme of comfort . our spirit is our dearest riches : if wee should lose it , here were iust cause of griefe . howle and lament , if thou thinkest thy soule perisheth : it is not forfeited , but surrendered . how safely doth our soule passe through the gates of death , without any impeachment , while it is in the hands of the almighty ? woe were vs , if hee did not keepe it while we haue it ; much more when wee restore it . wee giue it vp to the same hands that created , infused , redeemed , renewed , that doe protect ; preserue , establish , and will crowne it : i know whome i haue beleeued , & am perswaded that he is able to keep that , which i haue committed to him against that day . o secure and happy estate of the godly : o blessed exchange of our condition : while our soule dwels in our breast , how is it subiect to infinite miseries ? distempred with passions , charged with sinnes , vexed with tentations ; aboue none of these : how should it bee otherwise ? this is our pilgrimage ; that our home : this our wildernesse , that our land of promise , this our bondage , that our kingdom : our impotency causeth this our sorrow . vvhen our soule is once giuen vpp , what euill shall reach vnto heauen ; and wrestle with the almighty ? our loathnes to giue vpp , comes from our ignorance and infidelity . no man goes vnwillingly to a certain preferment , i desire to bee dissolued , saith paul ; i haue serued thee , i haue beleeued thee , and now j come to thee , saith luther : the voices of saintes , not of men . if thine heart can say thus , thou shalt not need to intreat with old hilarion , egredere mea anima , egredere , quid times ? goe thy wayes forth my soule , go forth , what fearest thou ? but it shall flie vpp alone cherefully from thee ; and giue vp it selfe , into the armes of god , as a faithfull creator , and redeemer . this earth is not the element of thy soule , it is not where it should bee : it shall bee no lesse thine , when it is more the owners . thinke now seriously of this point ; gods angell is abroade , and strikes on all sides ? wee know not which of our turnes shall be the next : we are sure , we carry deaths enough within vs. if we be readie , our day can not come too soone . stir vp thy soule to an heauenly cherefulnesse , like thy sauiour : know but whither thou art going ; & thou canst not but with diuine paul , say from our sauiours mouth , euen in this sense : it is a more blessed thing to giue , then to receiue god cannot abide an vnwilling guest : giue vp that spirit to him , which hee hath giuen thee , and he will both receiue what thou giuest , and giue it thee againe with that glory and happinesse , which can neuer be conceiued , and shall neuer bee ended . euen so lord iesus , come quicklie . gloria in excelsis deo . notes, typically marginal, from the original text notes for div a02567-e230 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sit mors mea in remissio nem omnium iniquitatum mearum . vt vsus rationis tollatur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aug. ad hie. dum volunt & iudaei esse & christiani , nec iudaei sunt , nec christiani . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ex quo apparet , tunc scissum esse , cum christus emisit spiritū . ceremoniae sicut defuncta corpora necessariorū officijs deducenda erant ad sepulturam , non simulatè , sed religiosè , nec deserenda continuò . augustin . ego è contrario loquar , & reclamante mundo liberâ voce pronūciem , ceremonias iudaeorū perniciosas esse , et mortiferas , & quicunque eas obseruauerit , siue ex gentibus , in barathrum diaboli deuolutum . hier. quisquis nunc ea celebrare voluerit , tanquam sopitos cineres eruens , non erit pius , &c. si tu pacem fugis , ego te ab ecclesia fugere mando . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal . 24.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . act. 26.27 . & in medio la tronum tanquam latronum ●mmanissimus . luther . caput angelicis spiritibus ●●emebundii spinis coronatur , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vt nulla vnquam aetas similem meminerit . ● . thes . 5 , 10 maledictū silentium , quod hic conniuet . negotiatores terrae sunt ipsi sacerdotes , qui vendunt orationes & missas pro denarijs : facientes domum orationis , apothecam negotionis . jn reuel . l. 10. p. 5. bellar. l. 1. de indulgent . reuel . 5. quod emittitur voluntarium est : quod amittitur necessarium . ambr. quod si venire noluerint , ego vim faciam vt deuorer . si per singulos dies pro eo moreremur , qui nos dilexit , non sic debitum exol●eremus . chrysost . act. 5.5 . quantumcunque te deieceris , humilior non eris christo . hieron . vt contra : nullam animam recipio quae me nolente seperatur à corpore . hieron . sermons concerning the divinity and incarnation of our blessed saviour preached in the church of st. lawrence jewry by john, late lord archbishop of canterbury. tillotson, john, 1630-1694. 1695 approx. 335 kb of xml-encoded text transcribed from 153 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a62619) transcribed from: (early english books online ; image set 103163) images scanned from microfilm: (early english books, 1641-1700 ; 1580:4) sermons concerning the divinity and incarnation of our blessed saviour preached in the church of st. lawrence jewry by john, late lord archbishop of canterbury. tillotson, john, 1630-1694. the second edition. [4], 296 p. printed for br. aylmer ... and w. rogers ..., london : mdcxcv [1695] reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -divinity -sermons. church of england -sermons. incarnation -sermons. sermons, english -17th century. 2005-09 tcp assigned for keying and markup 2005-10 aptara keyed and coded from proquest page images 2006-07 ali jakobson sampled and proofread 2006-07 ali jakobson text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion sermons concerning the divinity and incarnation of our blessed saviour : preached in the church of st. lawrence jewry . by john late lord archbishop of canterbury . the second edition . london : printed for br. aylmer at the three pigeons against the royal exchange in cornhil , and w. rogers at the sun against st. dunstan's church in fleetstreet . mdcxcv . an advertisement to the reader . the following sermons were preached several years ago , in the church of st. lawrence jewry in london ; and being now revised and enlarged by the author are here made publick : the true reason whereof , was not that which is commonly alledged for printing books , the importunity of friends ; but the importunate clamours and malicious calumnies of others , whom the author heartily prays god to forgive , and to give them better minds : and to grant that the ensuing discourses , the publication whereof was in so great a degree necessary , may by his blessing prove in some measure useful . sermon i. concerning the divinity of our b. saviour . preached in the church of st. lawrence jewry , decemb. 30th . 1679. john i. 14. the word was made flesh , and dwelt amongst us ; and we beheld his glory , the glory as of the only begotten of the father , full of grace and truth . these words contain in them three great points concerning our b. saviour , the author and founder of our faith and religion . first , his incarnation , the word was made , or became , flesh . secondly , his life and conversation here among us , and dwelt amongst us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he pitched his tabernacle amongst us ; he lived here below in this world and for a time made his residence and abode with us . thirdly , that in this state of his humiliation he gave great and clear evidence of his divinity ; whilst he appeared as a man and liv'd amongst us , there were great and glorious testimonies given of him that he was the son of god : and that in so peculiar a manner as no creature can be said to be : and we beheld his glory , the glory as of the only begotten of the father , &c. i shall begin with the first of these , his incarnation ; as most proper for this solemn time , which hath for many ages been set apart for the commemoration of the nativity and incarnation of our b. saviour : the word was made flesh , that is , he who is personally called the word , and whom the evangelist st. john had so fully described in the beginning of this gospel , he became flesh , that is , assumed our nature and became man ; for so the word flesh is frequently used in scripture for man or human nature : o thou that hearest prayer , unto thee shall all flesh come , that is , to thee shall all men address their supplications : again , the glory of the lord shall be revealed , and all flesh shall see it together , that is , all men shall behold and acknowledge it ; and then it follows , all flesh is grass , speaking of the frailty and mortality of man : and so likewise in the new testament , our b. saviour foretelling the misery that was coming upon the jewish nation , says , except those days should be shortned no flesh should be saved , that is , no man should escape and survive that great calamity and destruction which was coming upon them : by the works of the law , says the apostle , shall no flesh , that is , no man be justified . so that by the word 's being made or becoming flesh the evangelist did not intend that he assumed only a human body without a soul , and was united only to a human body , which was the heresie of apollinaris and his followers , but that he became man , that is , assumed the whole human nature , body and soul. and it is likewise very probable that the evangelist did purposely chuse the word flesh , which signifies the frail and mortal part of man , to denote to us that the son of god did assume our nature with all its infirmities , and became subject to the common frailty and mortality of human nature . the words thus explain'd contain that great mystery of godliness , as the apostle calls it , or of the christian religion , viz. the incarnation of the son of god , which st. paul expresseth by the appearance or manifestation of god in the flesh , and without controversie great is the mystery of godliness , god was manifested in the flesh , that is , he appeared in human nature , he became man ; or , as st. john expresseth it in the text , the word was made flesh . but for the more clear and full explication of these words , we will consider these two things . first , the person that is here spoken of , and who is said to be incarnate , or to be made flesh , namely the word . secondly , the mystery it self , or the nature of this incarnation , so far as the scripture hath revealed and declared it to us . i. we will consider the person that is here spoken of , and who is said to be incarnate or to be made flesh , and who is so frequently in this chapter called by the name or title of the word ; namely the eternal and only begotten son of god ; for so we find him described in the text , the word was made flesh , and dwelt amongst us ; and we beheld his glory , the glory as of the only begotten of the father , &c. that is , such as became so great and glorious a person as deserves the title of the only begotten son of god. for the explaining of this name or title of the word given by st. john to our b. saviour , we will consider these two things . first , the reason of this name or title of the word , and what probably might be the occasion why this evangelist insists so much upon it , and makes so frequent mention of it . secondly , the description it self , which is given of him under this name or title of the word by this evangelist , in his entrance into his history of the gospel . i. we will enquire into the reason of this name or title of the word , which is here given to our b. saviour by this evangelist : and what might probably be the occasion why he insists so much upon it and makes so frequent mention of it . i shall consider these two things distinctly and severally . first , the reason of this name or title of the word , here given by the evangelist to our b. saviour . and he seems to have done it in compliance with the common way of speaking among the jews , who frequently call the messias by the name of the word of the lord ; of which i might give many instances : but there is one very remarkable , in the targum of jonathan , which renders those words of the psalmist , which the jews acknowledge to be spoken of the messias , viz. the lord said unto my lord , sit thou on my right hand , &c. i say it renders them thus , the lord said unto his word , sit thou on my right hand , &c. and so likewise philo the jew calls him by whom god made the world , the word of god , and the son of god. and plato probably had the same notion from the jews , which made amelius the platonist , when he read the beginning of st. john's gospel , to say , this barbarian agrees with plato , ranking the word in the order of principles ; meaning that he made the word the principle or efficient cause of the world , as plato also hath done . and this title of the word was so famously known to be given to the messias , that even the enemies of christianity took notice of it . julian the apostate calls christ by this name : and mahomet in his alchoran gives this name of the word to jesus the son of mary . but st. john had probably no reference to plato any otherwise than as the gnosticks , against whom he wrote , made use of several of plato's words and notions . so that in all probability st. john gives our b. saviour this title with regard to the jews more especially , who anciently call'd the messias by this name . secondly , we will in the next place consider , what might probably be the occasion why this evangelist makes so frequent mention of this title of the word , and insists so much upon it . and it seems to be this : nay , i think that hardly any doubt can be made of it , since the most ancient of the fathers , who lived nearest the time of st. john , do confirm it to us . st. john , who survived all the apostles , liv'd to see those heresies which sprang up in the beginnings of christianity , during the lives of the apostles grown up to a great height , to the great prejudice and disturbance of the christian religion : i mean the heresies of ebion and cerinthus , and the several sects of the gnosticks which began from simon magus , and were continued and carried on by valentinus and basilides , carpocrates and menander : some of which expresly denied the divinity of our saviour , asserting him to have been a mere man , and to have had no manner of existence before he was born of the b. virgin , as eusebius and epiphanius tells us particularly concerning ebion : which those who hold the same opinion now in our days may do well to consider from whence it had its original . others of them , i still mean the gnosticks , had corrupted the simplicity of the christian doctrine by mingling with it the fancies and conceits of the jewish cabbalists , and of the schools of pythagoras and plato , and of the chaldaean philosophy more ancient than either ; as may be seen in eusebius de preparat . evan. ; and by jumbling all these together they had framed a confused genealogy of deities , which they called by several glorious names , and all of them by the general name of eons or ages : among which they reckon'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the life , and the word , and the only begotten , and the fulness , and many other divine powers and emanations which they fancied to be successively derived from one another . and they also distinguished between the maker of the world whom they called the god of the old testament , and the god of the new : and between jesus and christ : jesus according to the doctrine of cerinthus , as irenaeus tells us , being the man that was born of the virgin , and christ or the messias being that divine power or spirit which afterwards descended into jesus and dwelt in him . if it were possible , yet it would be to no purpose , to go about to reconcile these wild conceits with one another ; and to find out for what reason they were invented , unless it were to amuse the people with these high swelling words of vanity and a pretence of knowledg falsly so called , as the apostle speaks in allusion to the name of gnosticks , that is to say , the men of knowledge , which they proudly assum'd to themselves , as if the knowledge of mysteries of a more sublime nature did peculiarly belong to them . in opposition to all these vain and groundless conceits , st. john in the beginning of his gospel chuses to speak of our b. saviour , the history of whose life and death he was going to write , by the name or title of the word , a term very famous among those sects : and shews that this word of god , which was also the title the jews anciently gave to the messias , did exist before he assumed a human nature , and even form all eternity : and that to this eternal word did truly belong all those titles which they kept such a canting stir about , and which they did with so much senseless nicety and subtilty distinguish from one another , as if they had been so many several emanations from the deity : and he shews that this word of god , was really and truly the life , and the light , and the fulness , and the only begotten of the father ; v. 5. in him was the life , and the life was the light of men ; and v. 6. and the light shineth in darkness , and the darkness comprehended it not : and v. 7 , 8 , 9. where the evangelist speaking of john the baptist says of him , that he came for a witness , to bear witness of the light ; and that he was not that light , but was sent to bear witness of that light : and that light was the true light which coming into the world enlightens every man : and v. 14. and we beheld his glory , the glory as of the only begotten of the father , full of grace and truth : and v. 16. and of his fulness we all receive , &c. you see here is a perpetual allusion to the glorious titles which they gave to their aeons as if they had been so many several deities . in short , the evangelist shews that all this fanciful genealogy of divine emanations , with which the gnosticks made so great a noise , was mere conceit and imagination ; and that all these glorious titles did really meet in the messias who is the word , and who before his incarnation was from all eternity with god , partaker of his divine nature and glory . i have declared this the more fully and particularly , because the knowledge of it seems to me to be the only true key to the interpretation of this discourse of st. john concerning our saviour under the name and title of the word . and surely it is a quite wrong way for any man to go about by the mere strength and subtilty of his reason and wit , though never so great , to interpret an ancient book , without understanding and considering the historical occasion of it , which is the only thing that can give true light to it . and this was the great and fatal mistake of socinus , to go to interpret scripture merely by criticising upon words , and searching into all the senses that they are possibly capable of , till he can find one , though never so forc'd and foreign , that will save harmless the opinion , which he was before-hand resolved to maintain even against the most natural and obvious sense of the text which he undertakes to interpret : just as if a man should interpret ancient statutes and records by mere critical skill in words without regard to the true occasion upon which they were made , and without any manner of knowledge and insight into the history of the age in which they were written . i should now proceed to the second thing which i proposed to consider , namely , ii. the description here given of the word by this evangelist in his entrance into his history of the gospel . in the beginning , says he , was the word , and the word was with god , and the word was god : the same was in the beginning with god : all things were made by him , and without him was not any thing made that was made . in which passage of the evangelist four things are said of the word which will require a more particular explication . first , that he was in the beginning . secondly , that he was in the beginning with god. thirdly , that he was god. fourthly , that all were made by him . 1st , that he he was in the beginning , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning , where speaking of christ by the name of eternal life , and of the word of life , that , says he , which was from the beginning . nonnus , the ancient paraphrast of st. john's gospel , by way of explication of what is meant by his being in the beginning , adds that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without time , that is , before all time ; and if so , then he was from all eternity : in the beginning was the word , that is , when things began to be made he was ; not then began to be , but then already was , and did exist before any thing was made ; and consequently is without beginning , for that which was never made could have no beginning of its being : and so the jews used to describe eternity , before the world was , and before the foundation of the world , as also in several places of the new testament . and so likewise solomon describes the eternity of wisdom , the lord , says he , possessed me in the beginning of his way , before his works of old : i was set up from everlasting , from the beginning or ever the earth was : when he prepared the heavens i was there ; then i was with him as one brought up with him , rejoicing always before him : and so justin martyr explains this very expression of st. john , that he was , or had a being before all ages : so likewise athenagoras , a most ancient christian writer , god , says he , who is an invisible mind , had from the beginning the word in himself . 2ly . that in the beginning the word was with god : and so solomon , when he would express the eternity of wisdom , says it was with god : and so likewise the son of sirach speaking of wisdom says it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with god : and so the ancient jews often called the word of god , the word which is before the lord , that is , with him , or in his presence : in like manner the evangelist says here that the word was with god , that is , it was always together with him , partaking of his happiness and glory : to which our saviour refers in his prayer , glorify me with thine own self with the glory which i had with thee before the world was . and this being with god the evangelist opposeth to his appearing and being manifested to the world , v. 10. he was in the world , and the world was made by him , and the world knew him not , that is , he who from all eternity was with god , appeared in the world , and when he did so , though he had made the world yet the world would not own him . and this opposition between his being with god and his being manifested in the world , the same st. john mentions elsewhere , i shew unto you that eternal life which was with the father , and was manifested unto us . 3ly . that he was god : and so justin martyr says of him , that he was god before the world , that is , from all eternity : but then the evangelist adds by way of explication , the same was in the beginning with god , that is , though the word was truly and really god , yet he was not god the father , who is the fountain of the deity , but an emanation from him , the only begotten son of god , from all eternity with him ; to denote to us that which is commonly called by divines , and for any thing i could ever see properly enough , the distinction of persons in the deity ; at least we know not a fitter word whereby to express that great mystery . 4thly , that all things were made by him . this seems to refer to the description which moses makes of the creation , where god is represented creating things by his word , god said , let there be light , and there was light : and so likewise the psalmist , by the word of the lord were the heavens made , and all the host of them by the breath of his mouth : and so st. peter also expresseth the creation of the world , by the word of the lord the heavens were of old , and the earth made out of water : and in the ancient books of the chaldeans and the verses ascribed to orpheus , the maker of the world is called the word , and the divine word : and so tertullian tells the pagans , that by their philosophers the maker of the world was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word , or reason : and philo the jew following plato , who himself most probably had it from the jews , says , that the world was created by the word ; whom he calls the name of god , and the image of god , and the son of god ; two of which glorious titles are ascribed to him together with that of maker of the world , by the author of the epistle to the hebrews ; in these last days , says he , god hath spoken to us by his son , by whom also he made the worlds : who is the brightness of his glory , and the express image of his person : and to the same purpose st. paul , speaking of christ , calls him the image of the invisible god , the first-born of every creature , that is , born before any thing was created , as does evidently follow from the reason given in the next words why he call'd him the first-born of every creature , for by him were all things created that are in heaven and in earth , visible and invisible ; all things were created by him and for him , and he is before all things , and by him all things subsist : from whence it is plain that by his being the first-born of every creature thus much at least is to be understood , that he was before all creatures , and therefore he himself cannot be a creature , unless he could be before himself : nay the apostle says it expresly in this very text in which he is called the first-born of every creature , or of the whole creation , that he is before all things , that is , he had a being before there was any created being , he was before all creatures both in duration and in dignity ; for so must he of necessity be , if all things were made by him ; for as the maker is always before the thing which is made , so is he also better and of greater dignity . and yet i must acknowledge that there seems to be no small difficulty in the interpretation i have given of this expression in which christ is said by the apostle to be the first-born of every creature , or of the whole creation ; because in strictness of speech the first-born is of the same nature with those in respect of whom he is said to be the first-born : and if so , then he must be a creature as well as those in respect of whom he is said to be the first-born : this is the objection in its full strength , and i do own it to have a very plausible appearance : and yet i hope before i have done to satisfy any one that will consider things impartially and without prejudice , and will duly attend to the scope of the apostle's reasoning in this text and compare it with other parallel places of the new testament , that it neither is , nor can be the apostle's meaning in affirming christ to be the first-born of every creature to insinuate that the son of god is a creature . for how can this possibly agree with that which follows and is given as the reason why christ is said to be the first-born of every creature ? namely , because all things were made by him : the apostle's words are these , the first-born of every creature , or of the whole creation , for by him all things were created : but now , according to the socinian interpretation , this would be a reason just the contrary way : for if all things were created by him , then he himself is not a creature . so that the apostle's meaning in this expression must either be that the son of god our b. saviour was before all creatures , as it is said presently after that he is before all things ; and then the reason which is added will be very proper and pertinent , he is before all things because all things were created by him : in which sense it is very probable that the son of god elsewhere calls himself the beginning of the creation of god , meaning by it , as the philosophers most frequently use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the principle or efficient cause of the creation : and so we find the same word , which our translation renders the beginning , used together with the word first-born , as if they were of the same importance ; the beginning and first-born from the dead , that is , the principle and efficient cause of the resurrection of the dead . or else , which seems to me to be the most probable , and indeed the true meaning of the expression , by this title of the first-born of every creature the apostle means that he was lord and heir of the creation : for the first-born is natural heir , and justinian tells us that heir did anciently signify lord : and therefore the scripture uses these terms promiscuously , and as if they were equivalent ; for whereas st. peter faith of jesus christ that he is lord of all , st. paul calls him heir of all things : and then the reason given by the apostle why he calls him the first-born of every creature will be very fit and proper , because all things were created by him : for well may he be said to be lord and heir of the creation who made all things that were made , and without whom was not any thing made that was made . and this will yet appear much more evident , if we consider that the apostle to the hebrews , who by several of the ancients was thought to be st. paul , where he gives to christ some of the very same titles which st. paul in his epistle to the colossians had done , calling him the image of god , and the maker of the world , does instead of the title of the first-born of every creature call him the heir of all things ; and then adds as the reason of this title , that by him god made the worlds , god , says he , hath in these last days spoken unto us by his son , whom he hath constituted heir of all things : who being the brightness of his glory , and the express image of his person , and upholding all things by the word of his power , &c. which is exactly parallel with that passage of st. paul to the colossians , where christ is call'd the image of the invisible god , and where it is likewise said of him that he made all things , and that by him all things do subsist , which the apostle to the hebrews in different words , but to the very same sense , expresseth by his upholding all things by the word of his power , that is , by the same powerful word by which all things at first were made : but then instead of calling him the first-born of every creature , because all things were made by him , he calls him the heir of all things , by whom god also made the worlds . and indeed that expression of the first-born of every creature cannot admit of any other sense which will agree so well with the reason that follows as the sense which i have mentioned , namely , that he is therefore heir and lord of the whole creation , because all creatures were made by him ; which exactly answers those words of the apostle to the hebrews , whom he hath constituted heir of all things , by whom also he made the worlds . and now i apppeal to any sober and considerate man , whether the interpretation which i have given of that expression of the first-born of every creature be not much more agreeable both to the tenour of the scripture , and to the plain scope and design of the apostle's argument and reasoning in that text. i have insisted the longer upon this , because it is the great text upon which the arians lay the main strength and stress of their opinion that the son of god is a creature , because he is said by the apostle to be the first-born of every creature ; by which expression if no more be meant than that he is heir and lord of the whole creation , which i have shew'd to be very agreeable both to the use of the word first born among the hebrews , and likewise to the description given of christ in that parallel text which i cited out of the epistle to the hebrews , then this expression of the first born of every creature is nothing at all to the purpose either of the arians or the socinians , to prove the son of god to be a creature : besides , that the interpretation which i have given of it makes the apostle's sense much more current and easy ; for then the text will run thus , who is the image of the invisible god , heir and lord of the whole creation , for by him all things were made . so that in these four expressions of the evangelist which i have explain'd there are these four things distinctly affirmed of the word . first , that he was in the beginning , that is , that he already was and did exist when things began to be created : he was before any thing was made , and consequently is without any beginning of time ; for that which was never made could have no beginning of its being . secondly , that in that state of his existence before the creation of the world he was partaker of the divine glory and happiness : and this i have shew'd to be the meaning of that expression , and the word was with god : for thus our b. saviour does explain his being with god before the world was , and now , o father , glorify me with thy own self , with the glory which i had with thee before the world was . thirdly , that he was god ; and the word was god. not god the father , who is the principle and fountain of the deity : to prevent that mistake , after he had said that the word was god , he immediately adds in the next verse , the same was in the beginning with god : he was god by participation of the divine nature and happiness together with the father , and by way of derivation from him as the light is from the sun : which is the common illustration which the ancient fathers of the christian church give us of this mystery , and is perhaps the best and fittest that can be given of it . for among finite beings it is not to be expected , because not possible , to find any exact resemblance of that which is infinite , and consequently is incomprehensible , because whatever is infinite is for that reason incomprehensible by a finite understanding , which is too short and shallow to measure that which is infinite ; and whoever attempts it will soon find himself out of his depth . fourthly , that all things were made by him : which could not have been more emphatically express'd than it is here by the evangelist , after the manner of the hebrews , who when they would say a thing with the greatest force and certainty are wont to express it both affirmatively and negatively , as , he shall live and not die , that is , he shall most assuredly live ; so here , all things were made by him , and without him was not any thing made that was made , that is , he made all creatures without exception , and consequently he himself is not a creature , because it is evidently impossible that any thing should ever make it self : but then if he be , and yet was never made , it is certainly true that he always was , even from all eternity . all these assertions are plainly and expresly contain'd in this description which the evangelist st. john here makes of the word ; and this according to the interpretation of these expressions by the unaminous consent of the most ancient writers of the christian church : who , some of them , had the advantage of receiving it from the immediate disciples of st. john : which surely is no small prejudice against any newly invented and contrary interpretation ; as i shall hereafter more fully shew , when i come to consider the strange and extravagant interpretation which the socinians make of this passage of st. john ; which is plain enough of it self , if they under a pretence of explaining and making it more clear had not disturb'd and darken'd it . now from this description which the evangelist here gives of the word , and which i have so largely explain'd in the foregoing discourse , these three corallaries or conclusions do necessarily follow . first , that the word here described by st. john is not a creature . this conclusion is directly against the arians , who affirm'd that the son of god was a creature . they grant indeed that he is the first of all the creatures both in dignity and duration ; for so they understand that expression of the apostle wherein he is called the first-born of every creature : but this i have endeavoured already to shew not to be the meaning of that expression . they grant him indeed to have been god's agent or instrument in the creation of the world , and that all other creatures besides himself were made by him : but still they contend that he is a creature and was made : now this cannot possibly consist with what st. john says of him , that he was in the beginning , that is , as hath been already shewn , before anything was made : and likewise , because he is said to have made all things , and that without him was not anything made that was made ; and therefore he himself who made all things is necessarily excepted out of the condition and rank of a creature ; as the apostle reasons in another case , he hath put all things under his feet : but when he saith all things are put under him , it is manifest that he is excepted who did put all things under him : in like manner , if by him all things were made , and without him was not any thing made that was made , then either he was not made , or he must make himself ; which involves in it a plain contradiction . secondly , that this word was from all eternity : for if he was in the beginning , that is , before any thing was made , he must of necessity always have been ; because whatever is , must either have been sometime made , or must always have been ; for that which was not , and afterwards is , must be made . and this will likewise follow from his being said to be god , and that in the most strict and proper sense , which doth necessarily imply his eternity , because god cannot begin to be , but must of necessity always have been . thirdly , from both these it will undeniably follow that he had an existence before his incarnation and his being born of the b. virgin. for if he was in the beginning , that is , from all eternity , which i have shewn to be the meaning of that expression , then certainly he was before his being born of the b. virgin. and this likewise is implied in the proposition in the text , and the word was made flesh , viz. that word which the evangelist had before so gloriously described , that word which was in the beginning , and was with god , and was god , and by whom all things were made ; i say , that word was incarnate and assumed a human nature , and therefore must necessarily exist and have a being before he could assume humanity into an union with his divinity . and this proposition is directly levelled against the socinians , who affirm our b. saviour to be a mere man , and that he had no existence before he was born of the virgin mary his mother : which assertion of theirs doth perfectly contradict all the former conclusions which have been drawn from the description here given by st. john of the word : and their interpretation of this passage of st. john applying it to the beginning of the publication of the gospel , and to the new creation or reformation of the world by jesus christ , doth likewise contradict the interpretation of this passage constantly received , not only by the ancient fathers , but even by the general consent of all christians for fifteen hundred years together , as i shall hereafter plainly shew : for to establish this their opinion , that our b. saviour was a mere man , and had no existence before his birth , they are forc'd to interpret this whole passage in the beginning of st. john's gospel quite to another sense , never mention'd , nor i believe thought of by any christian writer whatsoever before socinus : and it is not easie to imagin how any opinion can be loaded with a greater and heavier prejudice than this is . and this i should now take into consideration , and shew , besides the novelty of this interpretation and the great violence and unreasonableness of it , the utter inconsistency of it with other plain texts of new testament . but this is wholly matter of controversy and will require a large discourse by it self ; i shall therefore wave the further prosecution of it at present , and apply my self to that which is more practical and proper for the occasion of this season : so that at present i have done with the first thing contain'd in the first part of the text , viz. the person here spoken of who is said to be incarnate , namely the word , it was he that was made flesh . i should then have proceeded to the second thing which i proposed to consider , viz. the mystery it self , or the nature of this incarnation so far as the scripture hath revealed and declared it to us , namely , by assuming our nature in such a manner as that the divinity became united to a human soul and body . but this i have already endeavoured in some measure to explain , and shall do it more fully in some of the following discourses upon this text. i shall now only make a short and useful reflection upon it with relation to the solemnity of this time. and it shall be to stir us up to a thankful acknowledgment of the great love of god to mankind in the mystery of our redemption by the incarnation of the word , the only begotten son of god : that he should deign to have such a regard to us in our low condition , and to take our case so much to heart as to think of redeeming and saving mankind from that depth of misery into which we had plunged our selves ; and to do this in so wonderful and astonishing a manner : that god should employ his eternal and only begotten son , who had been with him from all eternity , partaker of his happiness and glory , and was god of god , to save the sons of men by so infinite and amazing a condescention : that god should vouchsafe to become man , to reconcile man to god : that he should come down from heaven to earth , to raise us from earth to heaven : that he should assume our vile and frail and mortal nature , that he might cloath us with glory and honour and immortality : that he should suffer death to save us from hell , and shed his blood to purchase eternal redemption for us . for certainly the greater the person is that was employed in this merciful design , so much the greater is the condescention , and the love and goodness expressed in it so much the more admirable : that the son of god should stoop from the height of glory and happiness to the lowest degree of abasement and to the very depth of misery for our sakes , who were so mean and inconsiderable , so guilty and obnoxious to the severity of his justice , so altogether unworthy of his grace and favour , and so very unwilling to receive it when it was so freely offer'd to us ; for , as the evangelist here tells us , he came to his own , and his own received him not : to his own creatures , and they did not own and acknowledg their maker ; to his own nation and kindred , and they despised him and esteemed him not . lord ! what is man , that god should be so mindful of him ; or the son of man , that the son of god should come down from heaven to visit him , in so much humility and condescention , and with so much kindness and compassion ? blessed god and saviour of mankind ! what shall we render to thee for such mighty love , for such inestimable benefits as thou hast purchas'd for us and art ready to confer upon us ? what shall we say to thee , o thou preserver and lover of souls , so often as we approach thy h. table , there to commemorate this mighty love of thine to us , and to partake of those invaluable blessings which by thy precious bloodshedding thou hast obtained for us ? so often as we there remember , that thou wast pleased to assume our mortal nature , on purpose to live amongst us for our instruction , and for our example , and to lay down thy life for the redemption of our souls and for the expiation of our sins ; and to take part of flesh and blood that thou mightst shed it for our sakes : what affections should these thoughts raise in us ? what vows and resolutions should they engage us in , of perpetual love and gratitude , and obedience to thee the most gracious and most glorious redeemer of mankind ? and with what religious solemnity should we , more especially at this time , celebrate the incarnation and birth of the son of god by giving praise and glory to god in the highest , and by all possible demonstration of charity and good-will to men ? and as he was pleased to assume our nature so should we , especially at this season , put on the lord jesus christ , that is , sincerely embrace and practice his religion , making no provision for the flesh to fulfill the lusts thereof : and now that the sun of righteousness is risen upon the world , we should walk as children of the light , and demean our selves decently as in the day , not in rioting and drunkenness , not in chambering and wantonness , not in strife and envy : and should be very careful not to abuse our selves by sin and sensuality , upon this very consideration that the son hath put such an honour and dignity upon us : we should reverence that nature which god did not disdain to assume and to inhabit here on earth , and in which he now gloriously reigns in heaven , at the right hand of his father , to whom be glory for ever and ever . amen . sermon ii. concerning the divinity of christ . preached in the church of st. lawrence jewry , january 6. 1679. john i. 14. the word was made flesh . i proceed now to prosecute the third corollary or conclusion which does necessarily follow from the description which st. john in the beginning of his gospel gives of the word , and which i have so largely explain'd in the foregoing discourse : and it was this , that the word , here described by the evangelist , had an existence before his incarnation and his being born of the b. virgin , this assertion , i told you , is levelled directly against the socinians , who affirm our b. saviour to be a mere man , and deny that he had any existence before he was born of the virgin mary his mother : which position of theirs does perfectly contradict all the former conclusions which have been so evidently drawn from the description here given of the word : and not only so , but hath forc'd them to interpret this whole passage in the beginning of st. john's gospel in a very different sense from that which was constantly received , not only by the ancient fathers , but by the general consent of all christians for 1500 years together : for to establish this their opinion of our saviour's being a mere man and having no existence before his birth , they have found it necessary to expound this whole passage quite to another sense , and such as by their own confession was never mentioned , nor i believe thought of , by any christian writer whatsoever before socinus . for this reason i shall very particularly consider the interpretation which socinus gives of this passage of st. john ; and besides the novelty of it , which they themselves acknowledge , i make no doubt very plainly to manifest the great violence and unreasonableness , and likewise the inconsistency of it with other plain texts of the new testament . it is very evident what it was that forc'd socinus to so strain'd and violent an interpretation of this passage of the evangelist , namely , that he plainly saw how much the obvious , and natural , and generally received interpretation of this passage , in all ages of the christian church down to his time , stood in the way of his opinion , of christ's being a mere man , which he was so fond of , and must of necessity have quitted , unless he would either have denied the divine authority of st. john's gospel , or else could supplant the common interpretation of this passage by putting a quite different sense upon it : which sense he could find no way to support without such pitiful and wretched shifts , such precarious and arbitrary suppositions , as a man of so sharp a reason and judgment as socinus , could not , i thought , have ever been driven to . but necessity hath no laws either of reason or modesty , and he who is resolved to maintain an opinion which he hath once taken up must stick at nothing , but must break through all difficulties that stand in his way : and so the socinians have here done , as will , i hope , manifestly appear in the following discourse . they grant that by the word is here meant christ , by whom god spake and declared his mind and will to the world ; which they make to be the whole reason of that name or title of the word which is here given him , and not because by him god made the world : for the word by which god made the world , they tell us , was nothing but the powerful command of god , and not a person who was design'd to be the messias . and because , as i have shewed before , the ancient jews do make frequent mention of this title of the word of god by whom they say god made the world , and do likewise apply this title to the messias ; therefore to avoid this , schlictingius says that the chaldee paraphrasts , jonathan and onkelos , do sometimes put the word of god for god , by a metonymy of the effect for the cause ; but then he confidently denies that they do any where distinguish the word of god from the person of god , as they acknowledge that st. john here does ; nor do they , says he , understand by the word of god the messias , but on the contrary do oppose the word of god to the messias : all which is most evidently confuted by that passage which i cited before out of the targum of jonathan , who renders those words concerning the messias , the lord said unto my lord , &c. thus , the lord said unto his word , sit thou on my right hand , &c. where you see both that the word of god is plainly distinguished from god , and that it is the title given to the messias : which are the two things which schlictingius doth so confidently deny . this then being agreed on all hands , that by the word st. john means the messias , i shall in the next place , shew by what strained and forced arts of interpretation the socinians endeavour to avoid the plain and necessary consequence from this passage of st. john , namely that the word had an existence before he was made flesh and born of the b. virgin his mother . this then in short is the interpretation which they give of this passage , than which i think nothing can be more unnatural and violent . in the beginning , this they will by no means have to refer to the creation of the world , but to the beginning of the gospel , that is , when the gospel first began to be publish'd then was christ , and not before : and he was with god , that is says socinus , christ as he was the word of god , that is , the gospel of christ which was afterwards by him revealed to the world was first only known to god : but all this being somewhat hard , first to understand by the beginning not the beginning of the world but of the gospel ; and then by the word which was with god to understand the gospel which before it was revealed was only known to god ; they have upon second thoughts found out another meaning of those words , and the word was with god , that is faith schlictingius , christ was taken up by god into heaven , and there instructed in the mind and will of god , and from thence sent down into the world again to declare it to mankind . and the word was god , that is say they , christ had the honour and title of god conferr'd upon him , as magistrates also have , who in the scripture are called gods : he was god , not by nature but by office and by divine constitution and appointment . all things were made by him : this they will needs have to be meant of the renovation and reformation of the world by jesus christ , which is several times in scripture call'd a new creation . this in short is the sum of their interpretation of this passage , which i shall now examine , and to which i shall oppose three things as so many invincible prejudices against it . first , that not only all the ancient fathers of the christian church , but so far as i can find , all interpreters whatsoever for fifteen hundred years together did understand this passage of st. john in a quite different sense , namely , of the creation of the material , and not of the renovation of the moral world : and i add further , that the generality of christians did so understand this passage , as to collect from it as an undoubted point of christianity , that the word had a real existence before he was born of the b. virgin. and thus not only the orthodox christians , but even the arians , and amelius the platonist , who was a more indifferent judge then either of them , did understand this passage of st. john , without any thought of this invention that he spake not of the old , but of the new creation of the world by jesus christ , and the reformation of mankind by the preaching of the gospel : which i dare say no indifferent reader of st. john , that had not been prepossess'd and byass'd by some violent prejudice would ever have thought of . and surely it ought to be very considerable in this case , that the most ancient christian writers , ignatius , justin martyr , athenagoras , irenaeus , tertullian , and even origen himself who is called the father of interpreters , are most express and positive in this matter . for ignatius was the scholar of polycarp , who was a disciple of st. john ; and justin martyr lived in the next age to that of the apostles ; and origen was a man of infinite learning and reading , and in his comments upon scripture seems to have considered all the interpretations of those that were before him : so that if this , which socinus is so confident is the true sense of st. john , had been any where extant , he would not probably have omitted it ; nay rather would certainly have mentioned it , if for no other reason , yet for the surprising novelty and strangeness of it , with which he was apt to be over-much delighted . so that if this interpretation of socinus be true , here are two things very wonderful , and almost incredible : first , that those who lived so very near st. john's time , and were most likely to know his meaning , as ignatius , justin martyr , &c. should so widely mistake it : and then , that the whole christian world should for so many ages together be deceived in the ground and foundation of so important an article of faith , if it were true ; or if it were not , should be led into so gross and dangerous an error as this must needs be , if christ had no real existence before he was born into the world : and which would be necessarily consequent upon this , that no man did understand this passage of st. john aright before socinus . this very consideration alone , if there were no other , were sufficient to stagger any prudent man's belief of this interpretation . and as to the novelty of it , socinus himself makes no difficulty to own it ; nay he seems rather to rejoice and to applaud himself in it . unhappy man ! that was so wedded to his own opinion that no objection , no difficulty could divorce him from it . and for this i refer my self to his preface to his explication of this first chapter of st. john's gospel ; where you shall find these words concerning the passage now in controversy , quorum verus sensus omnium prorsus , qui quidem extarent , explanatores latuisse videtur , the true sense of which words , says he , seems to have been hid from all the expositors that ever were extant : and upon those words , v. 10. he was in the world , and the world was made by him , he hath this expression , quid autem hoc loco sibi velit johannes , à nemine quod sciam adhuc rectè expositum fuit , but what st. john means in this place was never yet , that i know of , by any man rightly explain'd : and schlictingius after him , with more confidence but much less decency , tells us , that concerning the meaning of those expressions , in the beginning , and of those which follow concerning the word , the ancient interpreters did ab apostoli mente delirare , went so far from the apostle's meaning as if they had rav'd and been out of their wits : which is so extravagantly said , and with so much contempt of those great and venerable names , who were the chief propagaters of christianity in the world , and to whom all ages do so justly pay a reverence , that nothing can be said in excuse of him but only that it is not usual with him to fall into such rash and rude expressions . but the man was really pinch'd by so plain and pressing a text , and where reason is weak and blunt passion must be whetted , the only weapon that is left when reason fails : and i always take it for graned , that no man is ever angry with his adversary but for want of a better argument to support his cause . and yet to do right to the writers on that side , i must own that generally they are a pattern of the fair way of disputing , and of debating matters of religion without heat and unseemly reflections upon their adversaries , in the number of whom i did not expect that the primitive fathers of the christian church would have been reckoned by them . they generally argue matters with that temper and gravity , and with that freedom from passion and transport which becomes a serious and weighty argument : and for the most part they reason closely and clearly , with extraordinary guard and caution , with great dexterity and decency , and yet with smartness and subtilty enough ; with a very gentle heat , and few hard words : vertues to be praised whereever they are found , yea even in an enemy , and very worthy our imitation : in a word , they are the strongest managers of a weak cause and which is ill founded at the bottom , that perhaps ever yet medled with controversy : insomuch that some of the protestants and the generality of the popish writers , and even of the jesuits themselves who pretend to all the reason and subtilty in the world , are in comparison of them but mere scolds and bunglers : upon the whole matter , they have but this one great defect that they want a good cause and truth on their side ; which if they had , they have reason , and wit , and temper enough to defend it . but to return to the business . that which i urge them withall , and that from their own confession , is this , that this interpretation of theirs is perfectly new , and unknown to the whole christian world before socinus ; and for that reason , in my opinion , not to be bragg'd of : because it is in effect to say that the christian religion , in a point pretended on both sides to be of the greatest moment , was never rightly understood by any since the apostles days , for fifteen hundred years together : and which makes the matter yet worse , that the religion which was particularly design'd to overthrow polytheism and the belief of more god , hath , according to them , been so ill taught and understood by christians for so many ages together , and almost from the very beginning of chistianity , as does necessarily infer a plurality of gods : an inconvenience so great as no cause , how plausible soever it may otherwise appear , is able to stand under and to sustain the weight of it . for this the socinians object to us at every turn , as the unavoidable consequence of our interpretation of this passage of st. john , and of all other texts of scripture produced by us to the same purpose , notwithstanding that this interpretation hath obtain'd in the christian church for so many ages : now whosoever can believe that the christian religion hath done the work for which it was principally design'd so ineffectually , must have very little reverence for it , nay it must be a marvellous civility in him if he believe it at all . all that can be said in this case is , that it pleases god many times to permit men to hold very inconsistent things , and which do in truth , though they themselves discern it not , most effectually overthrow one another . secondly , another mighty prejudice against this interpretation is this , that according to this rate of liberty in interpreting scripture , it will signify very little or nothing , when any person or party is concern'd to oppose any doctrine contained in it ; and the plainest texts for any article of faith , how fundamental and necessary soever , may by the same arts and ways of interpretation be eluded and render'd utterly ineffectual for the establishing of it : for example , if any man had a mind to call in question that article of the creed concerning the creation of the world , why might he not , according to socinus his way of interpreting st. john , understand the first chapter of genesis concerning the beginning of the mosaical dispensation , and interpret the creation of the heaven and the earth to be the institution of the jewish politie and religion , as by the new heavens and the new earth they pretend is to be understood the new state of things under the gospel ? and why may not the chaos signify that state of darkness and ignorance in which the world was before the giving of the law by moses ? and so on ; as a very learned divine of our own hath ingeniously shewn more at large . there is no end of wit and fancy , which can turn any thing any way , and can make whatever they please to be the meaning of any book , though never so contrary to the plain design of it , and to that sense which at the first hearing and reading of it is obvious to every man of common sense . and this , in my opinion , socinus hath done in the case now before us , by imposing a new and odd and violent sense upon this passage of st. john , directly contrary to what any man would imagine to be the plain and obvious meaning of it , and contrary likewise to the sense of the christian church in all ages down to his time ; who yet had as great or greater advantage of understanding st. john aright , and as much integrity as any man can now modestly pretend to : and all this only to serve and support an opinion which he had entertain'd before , and therefore was resolv'd one way or other to bring the scripture to comply with it : and if he could not have done it , it is greatly to be feared that he would at last have called in question the divine authority of st. john's gospel rather than have quitted his opinion . and to speak freely , i must needs say that it seems to me a much fairer way to reject the divine authority of a book , than to use it so disingenuously and to wrest the plain expressions of it with so much straining and violence from their most natural and obvious sense : for no doctrine whatsever can have any certain foundation in any book , if this liberty be once admitted , without regard to the plain scope and occasion of it to play upon the words and phrases with all the arts of criticism and with all the variety of allegory which a brisk and lively imagination can devise : which i am so far from admiring in the expounding of the holy scriptures , that i am always jealous of an over-labour'd and far-fetch'd interpretation of any author whatsoever . i do readily grant that the socinian writers have managed the cause of the reformation against the innovations and corruptions of the church of rome both in doctrine and practice , with great acuteness and advantage in many respects : but i am sorry to have cause to say that they have likewise put into their hands better and sharper weapons than ever they had before for the weakning and undermining of the authority of the h. scriptures , which socinus indeed hath in the general strongly asserted , had he not by a dangerous liberty of imposing a foreign and fore'd sense upon particular texts brought the whole into uncertainty . thirdly , which is as considerable a prejudice against this new interpretation of this passage of st. john as either of the former , i shall endeavour to shew that this point , of the existence of the word before his incarnation , does not rely only upon this single passage of st. john , but is likewise confirmed by many other texts of the new testament conspiring in the same sense and utterly incapable of the interpretation which socinus gives of it . i find he would be glad to have it taken for granted that this is the only text in the new testament to this purpose : and therefore he says very cunningly , that this doctrine of the existence of the son of god before his incarnation is too great a doctrine to be establish'd upon one single text : and this is is something , if it were true that there is no other text in the new testament that does plainly deliver the same sense : and yet this were not sufficient to bring in question the doctrine delivered in this passage of st. john. that god is a spirit will i hope be acknowledged to be a very weighty and fundamental point of religion , and yet i am very much mistaken if there be any more than one text in the whole bible that says so , and that text is only in st. john's gospel . i know it may be said , that from the light of natural reason it may be sufficiently prov'd that god is a spirit : but surely socinus of all men , cannot say this with a good grace ; because he denies that the existence of a god can be known by natural light without divine revelation : and if it cannot be known by natural light that there is a god , much less can it be known by natural light what god is , whether a spirit or a body . and yet after all it is very far from being true that there is but one text to this purpose ; which yet he thought fit to insinuate by way of excuse for the novelty and boldness of his interpretation ; of which any one that reads him may see that he was sufficiently conscious to himself , and therefore was so wise as to endeavour by this sly insinuation to provide and lay in against it . i have likewise another reason which very much inclines me to believe that socinus was the first author of this interpretation , because it seems to me next to impossible that a man , of so good an understanding as he was , could ever have been so fond of so ill-favour'd a child if it had not been his own . and yet i do not at all wonder that his followers came in to it so readily , since they had him in so great a veneration , it being natural to all sects to admire their master ; besides that i doubt not but they were very glad to have so great an authority as they thought him to be , to vouch for an interpretation which was so seasonably devis'd for the relief of their cause in so much danger to be overthrown by a text that was so plain and full against them . and how little ground there is for this insinuation , that this is the only text in the new testament to this purpose , i shall now shew from a multitude of other texts to the same sense and purpose with this passage of st. john. and i shall rank them under two heads . first , those which expresly assert the son of god to have been , and to have been in heaven with god , and partaker with him in his glory , before his incarnation and appearance in the world. secondly , those which affirm that the world and all creatures whatsoever were made by him . i. those texts which expresly assert the son of god to have been , and to have been in heaven with god , and partaker with him in his glory , before his incarnation and appearance in the world. no man hath ascended into heaven , but he that came down from heaven , the son of man who is in heaven : where the son is said to have come down from heaven , in respect of the union of his divinity with human nature and his special residence in it here below : and yet he is said to have come down from heaven as still to be in heaven : he that came down from heaven , the son of man who is in heaven , that is , in respect of his divinity by which he is every-where present : and he that came down from heaven is here called the son of man , by the same figure that his blood is elsewhere called the blood of god , the apostle ascribing that to one nature which is proper to the other : this we take to be the most natural and easie sense of this text , and most agreeable to the tenour of the new testament . again ; what and if ye shall see the son of man ascend up where he was before ? so that if he really ascended up into heaven after his resurrection , he was really there before his incarnation . before abraham was , says our b. saviour , i am ; the obvious sense of which words is , that he had a real existence before abraham was actually in being . again it is said , that jesus knowing that the father had given all things into his hands , and that he was come from god , and went to god , &c. and again ; for the father himself loveth you , because ye loved me , and have believed that i came out from god. i came forth from the father , and am come into the world ; again , i leave the world , and go to the father : this was so very plain , that his disciples who were slow enough of apprehension in other things , did understand this so well that upon this declaration of his they were convinced of his omniscience , which is an incommunicable property of the divinity : for so it immediately follows , his disciples said unto him , lord , now speakest thou plainly and speakest no parable : now are we sure that thou knowest all things , and needest not that any man should ask thee : by this we believe that thou camest forth from god. so that either this which i have all along declared must be the meaning of our saviour's words , or else his disciples were grosly mistaken and did not understand him at all : and if so , then surely our saviour before he had proceeded any further would have corrected their mistake and have set them right in this matter : but so far is he from doing that , that he allows them to have understood him aright : for thus it follows , jesus answered them , do ye now believe ? as if he had said , i am glad that you are at last convinc'd and do believe that i came from god , and must return to him ; and that i know all things , which none but god can do . is it now possible for any man to read this passage and yet not to be convinced that the disciples understood our saviour to speak literally ? but if his meaning was as the socinians would make us believe , then the disciples did perfectly mistake his words ; the contrary whereof is i think very plain and evident beyond all contradiction . again , and now , o father , glorify me with thine own self , with the glory which i had with thee , before the world was : this surely is not spoken of his being with god after his incarnation , and before his entrance upon his publick ministry : they have not i think the face to understand this expression , before the world was , of the new creation , but do endeavour to avoid it another way , which i shall consider by and by . and a little after , i have given them the words which thou gavest me , and they have received them , and known assuredly that i came from thee , and that thou didst send me . again , that which was from the beginning , which we have heard , which we have seen with our eyes , which we have looked upon and our hands have handled of the word of life : for the life was manifested , and we have seen it , and bear witness and shew unto you that eternal life , for so he calls the son of god , which was with the father , and was manifested unto us . and that he was not only with god before he assumed human nature , but also was really god , st. paul tells us : let this mind be in you , which was also in christ jesus , who being in the form of god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , did not arrogate to himself to be equal with god , that is , he made no ostentation of his divinity : for this i take to be the true meaning of that phrase , both because it is so used by plutarch , and because it makes the sense much more easie and current , thus , who being in the form of god , did not assume an equality with god , that is , he did not appear in the glory of his divinity , which was hid under a veil of human flesh and infirmity ; but he emptied himself , and took upon him the form of a servant , and was made in the likeness of men , and being found in fashion as a man , or in the habit of a man , he became obedient to the death , &c. so that if his being made in the likeness and fashion of a man does signify that he was really man by his incarnation , then surely his being in the form of god when he took upon him the fashion and likeness of man and the form of a servant or slave , must in all reason signify that he was really god before he became man : for which reason the same apostle did not doubt to say , that god was manifested in the flesh . and now i hope that i have made it fully appear that the beginning of st. john's gospel is not the single and only text upon which we ground this great doctrine as socinus calls it , and as we really esteem it to be : for you see that i have produced a great many more ; to avoid the dint and force whereof the socinians do chiefly make use of these two answers . first , to those texts which say that he was in heaven and came down from heaven , they give this answer ; that our saviour some time before his entrance upon his publick ministry , they cannot agree precisely when , was taken up into heaven , and then and there had the will of god revealed to him , and was sent down from heaven again to make it known to the world. this is so very arbitrary and precarious a supposition that i must confess my self not a little out of countenance for them , that men of so much wit and reason should ever be put to so sorry and pitiful a shift . for can any man imagine that in so exact a history of our saviour's life , written by several persons , the relation of so important a matter as this , and of the circumstances of it , should be wholly omitted ? that we should have a particular account of his being carried into egypt in his infancy , and of the time when he was brought back from thence : of his disputing in the temple with the jewish doctors , and putting them to silence , when he was but twelve years of age : a punctual relation of his being baptized by john ; and how after that he was led by the spirit into the wilderness to be tempted of the devil , and was carried by that evil spirit from one place to another : but not one word of his being taken up by god into heaven , and of his coming down again from thence ; not the least intimation given either of the time or any other circumstance of so memorable a thing , upon which , according to the socinians , the authority of his mission and the divinity of his doctrine did so much depend : when so many things of so much less moment are so minutely and exactly reported , what can be the reason of this deep silence in all the evangelists concerning this matter ? but above all , it is to be wondred that st. john , who wrote his gospel last , and as eusebius tells us on purpose to supply the omissions of the other evangelists , should give no account of this thing , and yet , as the socinians suppose , should so often take it for granted and refer to it ; as when it is said that he came forth from god , and was sent from god , and came down from heaven , besides several other expressions to this purpose . who can believe this ? and can it then be reasonable to suppose such a thing ? and this without any ground from the history of the gospel , only to serve an hypothesis which they had taken up , and which they cannot maintain , unless they may have leave to make a supposition for which they have nothing in truth to say , but only that it is necessary to defend an opinion which they are resolved not to part with upon any terms . this is so inartificial , not to say absurd a way of avoiding a difficulty , to take for granted whatever is necessary to that purpose , that no man of common ingenuity would make use of it : and there is no surer sign that a cause is greatly distress'd than to be driven to such a shift . for do but give a man leave to suppose what he pleases and he may prove what he will , and avoid any difficulty whatever that can be objected to him . besides , that according to this device the son of god did not first come from heaven into the world , as the scripture seems every where to say , but first was in the world , and then went to heaven , and from thence came back into the world again : and he was not in the beginning with god , but was first in the world and afterwards with god ; whereas st. john says that the word was in the beginning , and then was made flesh and dwelt among us : but they say , that he first was made flesh , and then a great while after was in the beginning with god : a supposition which is quite contrary to all the texts which i have mention'd . nor do the several parts of this interpretation of theirs agree very well together . in the beginning , that is , say they , when the gospel first began to be publish'd , was the word ; and then , that is , in the beginning , he was with god , that is in heaven to receive from god that doctrine which he was to deliver to the world : but if by the beginning be meant the first publication of the gospel , he was not then with god , but had been with him and was come back from him before he entred upon his publick ministry , which they make to be the meaning of the beginning : and in the beginning he was god , that is say they , not god by nature but by office and divine constitution : and yet in this again they fall foul upon themselves , for they say he was not declared to be god till after his resurrection and his being advanced to the right hand of god : so that he was not god in their sense of the beginning , that is when he entred upon his publick ministry and began to preach the gospel . secondly , as to some other texts which speak of his existence before his incarnation , as that he was glorified with his father before the world was , and before abraham was , i am : these they interpret thus , that he was glorified with his father before the world was , and that he was before abraham was , viz. in the divine foreknowledg and decree : but then surely they do not consider that this is nothing but what might have been said of any other man and even of abraham himself , that before he was , that is , before he had a real and actual existence he was in the purpose and decree of god , that is , before he was , god did intend he should be : which is a sense so very flat , that i can hardly abstain from saying it is ridiculous . for certainly our saviour did intend by saying this of himself to give himself some preference and advantage above abraham , which this sense and interpretation does not in the least do : because of any other man , as well as of our b. saviour , it may as truly be said that he was in the foreknowledg and decree of god before abraham was born . and i cannot but observe further , that our saviour does not say before abraham was , i was ; but before abraham was , i am : which is the proper name of god , whereby is signified the eternal duration and permanency of his being : in which sense he is said by the apostle to the hebrews to be the same yesterday , to day , and for ever ; and so likewise he describes himself in st. john's vision , i am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beginning and the ending , saith the lord , which is , and which was , and which is to come , the almighty : and that this is spoken of the son you may see in the same chapter , where he says of himself , i am the first and the last : and so likewise he describes himself again , i am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beginning and the end , the first and the last : and that we may not doubt who it is that thus describes his own eternity , he continuing still to speak in the same person says , i jesus have sent mine angel , &c. after this i shall only observe that all these expressions are the common description which the scripture gives of the eternity of god , whose being is commensurate to all the several respects of duration , past , present , and to come : besides that the attribute of almighty is also a part of this description , which is so peculiar a property of god , i mean of him who is god by nature , that the scripture never gives it to any other . ii. i shall in the next place produce those texts which do expresly affirm that the world and all creatures whatsoever were made by him : and this will not only infer his existence before his incarnation , but from all eternity . and for this , besides this passage of st. john , we have the apostle to the hebrews most express , who says that by him god made the worlds : and st. paul likewise says the same more fully and particularly , calling jesus christ , who was the son of god , the first born of every creature , that is , as i have shewn in my former discourse , the heir and lord of the whole creation : for by him , says he , were all things created , that are in heaven and that are in earth , visible and invisible ; whether they be thrones or dominions , principalities or powers , for so he calls the several orders of angels : all things were created by him and for him , and he is before all things : or , as he is described in st. john's vision , he is the beginning of the creation of god , that is , the principle and efficient cause of the creation ; or else , he was when all things began to be made , and therefore must be before any thing was created , and for that reason could not be a creature himself ; and consequently , must of necessity have been from all eternity . now these texts must necessarily be understood of the old creation and of the natural world , and not of the moral world , and the renovation and reformation of the minds and manners of men by the gospel : for that was only the world here below which was reform'd by him , and not things in heaven ; not the invisible world , not the several orders of good angels , which kept their first station and have no need to be reform'd and made anew : nor the devil and his evil angels ; for though since the preaching of the gospel they have been under greater restraint and kept more within bounds , yet we have no reason to think that they are at all reform'd , but are devils still , and have the same malice and mind to do all the mischief to mankind that god will suffer them to do . so that these texts seem at first view to be very plain and pressing of themselves , but they appear to be much more convincing when we consider the groundless interpretations whereby they endeavour to evade the dint and force of them . for can any man that seriously attends to the perpetual style and phrase of the new testament , and to the plain scope and drift of the apostle's reasoning in these texts , be induc'd to believe that when st. paul tells us that all things were created by him , that are in heaven and that are in earth , visible and invisible ; whether they be thrones , or dominions , or principalities , or powers : i say , can any man of good sense persuade himself that by all this the apostle means no more than the moral renovation of the world here below , and the reformation of mankind by jesus christ , and his gospel which was preach'd unto them ? but there is yet one text more to this purpose , which i have reserv'd to the last place ; because i find schlictingius and crellius , in their joint comment upon it , to be put to their last shifts to avoid the force of it . it is in the epistle to the hebrews , at the beginning of it : where the apostle thus describes the son of god ; god , says he , hath in these last days spoken to us by his son , whom he hath constituted heir of all things , by whom also he made the worlds : from whence he argues the excellency of the gospel above the law : for the law was given by angels , but the gospel by the son of god ; whose preheminence above the angels he shews at large in the two first chapters of this epistle . and to this end he proves the two parts of the description which had been given of him , namely , that god had constituted him heir of all things , and that by him he made the worlds . first , that god had constituted him heir of all things , which is nowhere said of the angels : but of him it is said that was made so much better than the angels , as he hath by inheritance obtained a more excellent name than they : the angels are only called god's ministers , for which the apostle cites the words of the psalmist ; but to christ he gives the title of his son , and his first begotten , by virtue whereof he is heir of all things : for to which of the angels said he at any time , thou art my son , this day have i begotten thee ? and this i will agree with them to be spoken of christ with respect to his resurrection , by which , as st. paul tells us , he was powerfully declared to be the son of god. this is the first prerogative of christ above the angels : but there is a far greater yet behind ; for he proves , secondly , that he had not only the title of god given him ; but that he was truly and really god , because he made the world. that the title of god was given him he proves by a citation out of the psalmist , but unto the son he saith , thy throne , o god , is for ever and ever , &c. and that he was truly and really god because he made the world , he proves by a citation out of another psalm , where it is said of him , thou , lord , in the beginning hast laid the foundations of the earth , and the heavens are the works of they hands : they shall perish , &c. let us now see how schlictingius and crellius interpret this text cited out of the psalmist by the apostle as spoken of christ . they say , * that the author of this epistle could not have referr'd to christ the former words of this citation , which speak of the creation of heaven and earth , unless he had taken it for granted that christ is the most high god ; especially if they be understood , as they must necessarily be by those who take this for granted , to be spoken in the first place and directly to , or concerning , christ . for since all the words of the psalm are manifestly spoken of the most high god , but that christ is that god is not signified no not so much as by one word in that psalm , it is necessary that if you will have these words to be directed to christ , you must take it for granted that christ is that most high god of whom the psalmist there speaks . now we will join issue with these interpreters upon this concession , viz. that the author of this epistle could not have referr'd these words , which speak of the creation of heaven and earth , to christ , without taking it for granted that christ is truly that god who made the world. and if the author of this epistle does affirm these words of the psalmist to be spoken of christ , then they must acknowledge christ to be the true god who made heaven and earth : but the author of this epistle does as evidently affirm these words to be spoken to or of christ , as he does the words of any other text cited in this chapter : and for this i appeal to the common sense of every man that reads them . these interpreters indeed are contented that the latter part of this citation should be spoken of christ , but not the former : but why not the former as well as the latter ? when they have so expresly told us that all the words of this psalm are manifestly spoken of god. what is the mystery of this ? could they not as easily have interpreted the former part which speaks of the creation of heaven and earth , concerning the moral world , and the new creation or reformation of mankind by jesus christ and his gospel , as well as so many other plain texts to the same purpose ? no doubt they could as well have done it , and have set as good a face upon it when they had done it . but why then did they not do it ? it was for a reason which they had no mind to tell , but yet is not hard to be guessed at , namely , that if they had admitted the former words to have been spoken of christ they knew not what to do with the latter part of this citation , they shall perish , but thou remainest ; they shall wax old as agarment , and as a vesture shalt thou fold them up , and they shall be changed . what shall perish , and wax old , and be changed ? why , the earth and the heavens which the son had made , that is , the moral world , the reformation of mankind , and the new creation of things by the gospel : all these must have undergone the same fate with the natural world , and must not only have been defaced , but utterly destroy'd and brought to nothing . this they would not say , but they did see it , tho they would not seem to see it : and we may plainly see by this , that they can interpret a text right when necessity forceth them to it , and they cannot without great inconvenience to their cause avoid it : but when men have once resolv'd to hold fast an opinion they have taken up , it then becomes not only convenient but necessary to understand nothing that makes against it : and this is truly the present case . but in the mean time where is ingenuity and love of truth ? and thus i have , with all the clearness and brevity i could , search'd to the very foundations of this new interpretation of this passage of the evangelist , upon which the divinity of the son of god is so firmly established ; and likewise of the gross misinterpretations of several other texts to the same purpose in this evangelist , and in other books of the new testament : all which interpretations i have endeavoured to shew to be not only contrary to the sense of all antiquity , of which as socinus had but little knowledge , so he seems to have made but little account ; but to be also evidently contrary to the perpetual tenour and style of the h. scripture . before i go off from this argument , i cannot but take notice of one thing wherein our adversaries in this cause do perpetually glory as a mighty advantage which they think they have over us in this point of the divinity of the son of god , and consequently in that other point of the b. trinity : namely , that they have reason clearly on their side in this controversy , and that the difficulties and absurdities are much greater and plainer on our part than on theirs . here they are pleas'd to triumph without modesty , and without measure : and yet notwithstanding this , i am not afraid here likewise to join issue with them , and am contented to have this matter brought to a fair trial at the bar of reason , as well as of scripture expounded by the general tradition of the christian church : i say by general tradition , which next to scripture is the best and surest confirmation of this great point now in question between us , and that which gives us the greatest and truest light for the right understanding of the true sense and meaning of scripture not only in this , but in most other important doctrines of the christian religion . i am not without some good hopes , i will not say confidence , for i never thought that to be so great an advantage to any cause as some men would be glad to make others believe it is , hoping to help and support a weak argument by a strong and mighty confidence : but surely modesty never hurt any cause , and the confidence of man seems to me to be much like the wrath of man , which st. james tells us worketh not the righteousness of god , that is , it never does any good , it never serves any wise and real purpose of religion : i say , i am not without some good hopes , that i have in the foregoing discourses clearly shewn that the tenour of scripture and general tradition are on our side in this argument , and therefore i shall not need to give my self the trouble to examine this matter over again . now as to the point of reason , the great difficulty and absurdity , which they object to our doctrine concerning this mystery , amounts to thus much , that it is not only above reason , but plainly contrary to it . as to its being above reason , which they are loth to admit any thing to be ; this i think will bear no great dispute : because if they would be pleased to speak out , they can mean no more by this , but that our reason is not able fully to comprehend it : but what then ? are there no mysteries in religion ? that i am sure they will not say , because god whose infinite nature and perfections are the very foundation of all religion is certainly the greatest mystery of all other , and the most incomprehensible : but we must not , nay they will not for this reason deny , that there is such a being as god. and therefore if there be mysteries in religion , it is no reasonable objection against them that we cannot fully comprehend them : because all mysteries in what kind soever , whether in religion or in nature , so long , and so far as they are mysteries , are for that very reason incomprehensible . but they urge the matter much further , that this particular mystery now under debate is plainly contrary to reason : and if they can make this good , i will confess that they have gained a great point upon us . but then they are to be put in mind , that to make this good against us they must clearly shew some plain contradiction in this doctrine , which i could never yet see done by any . great difficulty i acknowledge there is in the explication of it , in which the further we go , beyond what god hath thought fit to reveal to us in scripture concerning it , the more we are entangled , and that which men are pleased to call an explaining of it , does in my apprehension often make it more obscure , that is , less plain than it was before ; which does not so very well agree with a pretence of explication . here then i fix my foot : that there are three differences in the deity , which the scripture speaks of by the names of father , son , and h. ghost , and every where speaks of them as we use to do of three distinct persons : and therefore i see no reason why in this argument we should nicely abstain from using the word person ; though i remember that st. jerome does somewhere desire to be excused from it . now concerning these three i might in the first place urge that plain and express text , there are three that bear record in heaven , the father , the word , and the h. ghost ; and these three are one : but upon this i will not now insist , because it is pretended that in some copies of greatest antiquity this verse is omitted ; the contrary whereof is i think capable of being made out very clearly : but this matter would be too long to be debated at present . however that be , thus much is certain and cannot be deni'd , that our saviour commanded his apostles to baptize all nations in the name of the father , son , and holy ghost : and that the apostles in their epistles do in their most usual form of benediction join these three together : and it is yet further certain , that not only the name and title of god , but the most incommunicable properties and perfections of the deity , are in scripture frequently ascribed to the son and the h. ghost ; one property only excepted , which is peculiar to the father as he is the principle and fountain of the deity , that he is of himself and of no other ; which is not , nor can be said of the son and h. ghost . now let any man shew any plain and downright contradiction in all this ; or any other difficulty besides this , that the particular manner of the existence of these three differences or persons in the divine nature , express'd in scripture by the names of father , son , aud h. ghost , is incomprehensible by our finite understandings , and inexplicable by us : in which i do not see what absurdity there is , since our adversaries cannot deny that many things certainly are , the particular manner of whose existence we can neither comprehend , nor explain . let us now see , whether the opinion of our adversaries hath not greater difficulties in it , and more palpable absurdities following from it . they say , that the son of god is a mere creature ; not god by nature , and yet truly and really god by office and by divine appointment and constitution ; to whom the very same honour and worship is to be given which we give to him who is god by nature . and can they discern no difficulty , no absurdity in this ? what ? no absurdity in bringing idolatry by a back-door into the christian religion , one main design whereof was to banish idolatry out of the world ? and will they in good earnest contest this matter with us , that the giving divine worship to a mere creature is not idolatry ? and can they vindicate themselves in this point any other way , than what will in a great measure acquit both the pagans and the papists from the charge of idolatry ? what ? no absurdity in a god as it were but of yesterday ? in a creature god , in a god merely by positive institution ; and this in opposition to a plain moral precept of eternal obligation , and to the fix'd and immutable nature and reason of things ? so that to avoid the shadow and appearance of a plurality of deities they run really into it , and for any thing i can see into downright idolatry , by worshipping a creature besides the creator , who is blessed for ever . they can by no means allow two gods by nature ; no more can we : but they can willingly admit of two gods ; the one by nature , and the other by office , to whom they are content to pay the same honour which is due to him who is god by nature . provided christ will be contented to be but a creature , they will deal more liberally with him in another way than in reason is fit ▪ and do they see no absurdity in all this ? nothing that is contrary to reason and good sense ? nothing that feels like inconsistency and contradiction ? do they consider how often god hath declar'd that he will not give his glory to another ? and that the apostle describes idolatry to be , the giving service , or worship , to things which by nature are no gods ? surely if reason guided by divine revelation were to chuse a god , it would make choice of one who is declared in scripture to be the only begotten of the father , the first and the last , the beginning and the end , the same yesterday , to day , and for ever : much rather than a mere creature , who did not begin to be till about seventeen hundred years ago . i only propose these things , without any artificial aggravation , to their most serious and impartial consideration ; after which i cannot think that these great masters of reason can think it so easy a matter to extricate themselves out of these difficulties . the god of truth lead us into all truth , and enlighten the minds of those who are in error , and give them repentance to the acknowledgment of the truth : for his sake who is the way , the truth , and the life . and thus much may suffice to have said upon this argument , which i am sensible is mere controversy : a thing which i seldom meddle with , and do not delight to dwell upon . but my text which is so very proper for this season hath almost necessarily engaged me in it : besides , that i think it a point of that concernment , that all christians ought to be well instructed in it . and i have chosen rather once for all to handle it fully and to go to the bottom of it , than in every sermon to be flurting at it , without saying any thing to the purpose against it : a way which in my opinion is neither proper to establish men in the truth nor to convince them of their error . i shall only at present make this short reflection upon the whole : that we ought to treat the holy scriptures as the oracles of god , with all reverence and submission of mind to the doctrine therein revealed : and to interpret them with that candour and simplicity which is due to the sincere declarations of god intended for the instruction and not for the deception and delusion of men : i say , we should treat them as the oracles of god , and not like the doubtful oracles of the heathen deities , that is , in truth of the devil ; which were contrived and calculated on purpose to deceive , containing and for the most part intending a sense directly contrary to the appearing and most obvious meaning of the words : for the devil was the first author of equivocation ; though the jesuits have since made it a lawful way of lying , which their father of whom they learn'd it had not credit and authority enough to do . and it deserves likewise to be very well considered by us , that nothing hath given a greater force to the exceptions of the church of rome against the h. scripture's being a sufficient and certain rule of faith , than the uncertainty into which they have brought the plainest texts imaginable for the establishing of doctrines of greatest moment in the christian religion , by their remote and wrested interpretation of them : which way of dealing with them seems to be really more contumelious to those h. oracles , than the downright rejecting of their authority : because this is a fair and open way of attacquing them , whereas the other is an insiduous , and therefore more dangerous way of undermining them . but as for us who do in good earnest believe the divine authority of the h. scriptures , let us take all our doctrines and opinions from those clear fountains of truth , not disturb'd and darkned by searching anxiously into all the possible senses that the several words and expressions of scripture can bear , and by forcing that sense upon them which is most remote and unnatural , and in the mean time wilfully overlooking and passing by that sense which is most obvious and easie to the common apprehension of any unbyass'd and impartial reader . this is to use the h. scriptures as the church of rome have done many holy and good men whom they are pleased to brand with the odious name of hereticks , to torture them till they speak the mind of their tormentors though never so contrary to their own . i will now conclude this whole discourse with a saying which i heard from a great and judicious man , non amo nimis argutam theologiam , i love no doctrines in divinity which stand so very much upon quirk and subtilty . and i cannot upon this occasion forbear to say , that those doctrines of religion and those interpretations of scripture have ever been to me the most suspected , which need abundance of wit and a great many criticisms to make them out : and considering the wisdom and goodness of almighty god , i cannot possibly believe but that all things necessary to be believ'd and practis'd by christians in order to their eternal salvation are plainly contain'd in the h. scriptures : god surely hath not dealt so hardly with mankind as to make any thing necessary to be believ'd or practis'd by us which he hath not made sufficiently plain to the capacity of the unlearned as well as of the learned . god forbid that it should be impossible for any man to be saved and to get to heaven without a great deal of learning to direct and carry him thither , when the far greatest part of mankind have no learning at all . it was well said by erasmus , that it was never well with the christian world since it began to be a matter of so much subtilty and wit for a man to be a true christian . sermon iii. concerning the incarnation of christ . preached in the church of st. lawrence jewry , december 21. 1680. john i. 14. the word was made flesh . the last year about this time , and upon the same occasion of the annual commemoration of the incarnation and nativity of our b. lord and saviour , i began to discourse to you upon these words : in which i told you were contained three great points concerning our saviour the author and founder of our religion . first , his incarnation , the word was made , or became flesh . secondly , his life and conversation here amongst us ; and dwelt among us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he pitched his tabernacle among us , he lived here below in this world , and for some time made his residence and abode with us . thirdly , that in this state of his humiliation he gave great and clear evidence of his divinity : whilst he appear'd as a man and lived amongst us , there were great and glorious testimonies given of him that he was the son of god ; and that in so peculiar a manner as no creature can be said to be : and we beheld his glory , the glory as of the only begotten of the father , full of grace and truth . i began with the first of these , namely his incarnation , the word was made flesh : for the full and clear explication of which words i proposed to consider these two things . i. the person here spoken of and who it is that is here said to be incarnate , or made flesh , namely the word . and this i have handled at large in my two former discourses upon this text. i shall now proceed in the ii. second place to give some account of the nature and manner of this incarnation , so far as the scripture hath thought fit to reveal and declare this mystery to us . the word was made flesh , that is , he who is personally called the word , and whom the evangelist hath so fully and clearly described in the beginning of his gospel , he became flesh , that is , assumed our nature and became man ; for so the word flesh is frequently used in scripture , for man or human nature . so that by the word 's becoming flesh , that is , man , the evangelist did not only intend to express to us that he assumed a human body without a soul , but that he became a perfect man , consisting of soul and body united . it is very probable indeed that the evangelist did purposely chuse the word flesh , which signifies the frail and mortal part of humanity , to denote to us the great condescension of the son of god in assuming our nature with all its infirmities , and becoming subject to frailty and mortality for our sake . having thus explain'd the meaning of this proposition , the word was made flesh , i shall in a further prosecution of this argument take into consideration these three things . first , i shall consider more distinctly what may reasonably be suppos'd to be implied in this expression of the word 's being made flesh . secondly , i shall consider the objections which are commonly brought against this incarnation of the son of god from the seeming impossibility , or incongruity of the thing . thirdly , and because , after all that can be said in answer to those objections , it may still appear to us very strange that god who could without all this circumstance , and condescension even almost beneath the majesty of the great god , at least as we are apt to think , have given laws to mankind , and have offer'd forgiveness of sins and eternal life upon their repentance for sins past , and sincere tho imperfect obedience for the future ; i say , it may seem strange , that notwithstanding this god should yet make choice of this way and method of our salvation : i shall therefore in the last place endeavour to give some probable account of this strange and wonderful dispensation , and shew that it was done in great condescension to the weakness and common prejudices of mankind ; and that when it is throughly consider'd it will appear to be much more for our comfort and advantage than any other way which the wisdom of this world would have been apt to devise and pitch upon . and in all this i shall , all along take either the plain declarations of scripture , or the pregnant intimations of it for my ground and guide . i. i shall consider more distinctly what may reasonably be supposed to be implied in this expression of the word 's being made flesh , namely , these five things . first , the truth and reality of the thing : that the son of god did not only appear in the form of human flesh , but did really assume it : the word was made flesh , as the evangelist expresly declares : for if this had been only a phantasme and apparition , as some hereticks of old did fancy , it would in all probability have been like the appearance of angels mentioned in the old testament , sudden and of short continuance , and would after a little while have vanish'd and disappear'd . but he dwelt among us and convers'd familiarly with us a long time , and for many years together ; and the scripture useth all the expressions which are proper to signify a real man , and a real human body , and there were all the signs and evidences of reality that could be : for the word is said to be made flesh , and christ is said to be of the seed of david according to the flesh , and to be made of a woman ; and all this to shew that he was a real man , and had a real and substantial body : for he was born , and by degrees grew up to be a man , and did perform all such actions as are natural and proper to men : he continued a great while in the world , and at last suffer'd and dy'd , and was laid in the grave ; he did not vanish and disappear like a phantasme or spirit , but he dyed like other men : and his body was raised again out of the grave ; and after he was risen , he conversed forty days upon earth , and permitted his body to be handled , and last of all was visibly taken up into heaven . so that either we must grant him to have had a real body , or we have cause to doubt whether all mankind be not mere phantasms and apparitions . for greater evidence no man can give that he is really clothed with and carries about him a true and substantial body , than the son of god did in the days of his flesh . it is to me very wonderful upon what ground , or indeed to what end , the hereticks of old , marcion and others , did deny the reality of christ's flesh . surely they had a great mind to be hereticks who took up so sensless an opinion for no reason , and to no purpose . secondly , another thing implyed in the word 's being made flesh , is , that this was done peculiarly for the benefit and advantage of men : the word was made flesh , that is , became man ; for so i have shewn the word flesh to be often used in scripture . and this the author of the epistle to the hebrews takes very special notice of as a great grace and favour of god to mankind , that his son appear'd in our nature , and consequently for our salvation ; as it is said in the nicene creed , who for us men and for our salvation came down from heaven , and was incarnate , &c. for verily , says the apostle , he took not on him the nature of angels , but of the seed of abraham , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he did not assume the angelical nature , so our translators understood the phrase ; but the word also signifies to take hold of a thing which is falling , as well as to assume or take on him : he did not take hold of the angels when they were falling , but suffered them to lapse irrecoverably into misery and ruine : but he took hold of human nature when it was falling , and particularly of the seed of abraham , and by the seed of abraham , that is , by himself , in whom all the nations of the earth were blessed , he brought salvation first to the jews , and then to the rest of mankind . the apostle chuses to derive this blessing from abraham , that so he might bring it nearer to the jews to whom he wrote this epistle , and might thereby more effectually recommend the gospel to them , and the glad tidings of that great salvation in which they had so peculiar an interest . and it is some confirmation of the interpretation i have given of that expression he took not on him , &c. that the evangelist uses the very same word for taking hold of one that was ready to sink : for so it is said of st. peter when he was ready to sink , that christ put forth his hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and caught hold of him , and saved him from drowning : and thus the son of god caught hold of mankind which was ready to sink into eternal perdition : he laid hold of our nature , or as it is express'd in the same chapter , he took part of flesh and blood , that in our nature he might be capable of effecting our redemption and deliverance . but it is no where said in scripture , not the least intimation given there , that the son of god ever shew'd such grace and favour to the angels : but the word became flesh , that is , became man : he did not assume the angelical nature , but was contented to be cloathed with the rags of humanity , and to be made in the likeness of sinful flesh , that is , of sinful man. thirdly , this expression of the word 's being made flesh may further imply his assuming the infirmities , and submitting to the miseries of human nature . this i collect from the word flesh , by which the scripture often useth to express our frail and mortal nature . the son of god did not only condescend to be made man , but also to become mortal and miseraable for our sakes : he submitted to all those things which are accounted most grievous and calamitous to human nature : to hunger and want , to shame and contempt , to bitter pains and agonies , and to a most cruel and disgraceful death : so that in this sense also he became flesh , not only by being cloathed with human nature , but by becoming liable to all the frailties and sufferings of it ; of which he had a greater share than any of the sons of men ever had : for never was sorrow like to his sorrow , nor suffering like to his sufferings , the weight and bitterness whereof was such as to wring from him , the meekest and most patient endurer of sufferings that ever was , that doleful complaint , my god , my god , why hast thou forsaken me ? fourthly , in this expression , the word was made flesh , is likewise implyed the union of the divinity with human nature in one person . and this the text expresseth in such words as seem to signifie a most perfect , and intimate , and vital union of the divine and human natures of christ in one person : the word was made , or became , flesh : which what else can it signify but one of these two things ? either that the eternal word and only begotten son of god was changed into a man , which is not only impossible to be , but impious to imagin : or else , that the son of god did assume our nature and became man by his divinity being united to human nature as the soul is vitally united to the body ; without either being changed into it , or confounded with it , or swallowed up by it , as the eutychian hereticks fancied the human nature of christ to be swallowed up of his divinity : which had it been so , st. john had expressed himself very untowardly when he says , the word became flesh ; for it had been quite contrary , and flesh had become the word , being changed into it , and swallowed up by it , and lost in it . the only thing then that we can reasonably imagine to be the meaning of this expression is this , that the son of god assumed our nature , and united himself with it , as our souls are united with our bodies : and as the soul and body united make one person , and yet retain their distinct natures and properties ; so may we conceive the divine and human natures in christ to be united into one person : and this without any change or confusion of the two natures . i say , the divinity united it self with human nature : for though flesh be only mentioned in the text , yet he did not only assume a human body , which was the heresie of apollinaris and his followers , upon a mistake of this and some other texts of scripture : but he assumed the whole human nature , that is , a human soul united to a real and natural body : for so i have shewn the word flesh to be frequently used in scripture , not only for the body but for the whole man , by an usual figure of speech : as on the other hand , soul is frequently used for the whole man or person : so many souls are said to have gone down with jacob into egypt , that is , so many persons . but this i need not insist longer upon , our saviour being so frequently in scripture , and so expresly said to be a man ; which could with no propriety of speech have been said , had he only assumed a human body : nor could he have been said to have been made in all things like unto us , sin only excepted , had he only had a human body but not a soul : for then the meaning must have been , that he had been made in all things like unto us , that is , like to a man , that only excepted which chiefly makes the man , that is , the soul : and the addition of those words , sin only excepted , had been no less strange ; because a human body , without a soul , is neither capable of being said to have sin , or to be without it . and this may suffice to have been spoken in general concerning that great mystery of the hypostatical , as they that love hard words love to call it , or personal union of the divine and human natures in the person of our b. saviour : in the more particular explication whereof it is not safe for our shallow understandings to wade further than the scripture goes before us , for fear we go out of our depth and lose our selves in the profound inquiry into the deep things of god , which he has not thought fit in this present state of darkness and imperfection to reveal more plainly and fully to us . it ought to be thought sufficient , that the scripture speaking of the same person , jesus christ our b. saviour , doth frequently and expresly call him both god and man : which how it can be so easily conceived upon any other supposition than that of the union of the divine and human natures in one person , i must confess that i am not able to comprehend . fifthly and lastly , all this which i have shewn to be implyed in this proposition , the word was made flesh , does signifie to us the wonderful and amazing condescension and love of god to mankind in sending his son into the world , and submitting him to this way and method for our salvation and recovery . the word was made flesh : what a step is here made in order to the reconciling of men to god ? from heaven to earth ; from the top of glory and majesty to the lowest gulf of meanness and misery : the evangelist seems here to use the word flesh , which signifies the meanest and vilest part of humanity , to express to us how low the son of god was contented to stoop for the redemption of man. the word was made flesh : two terms , at the greatest distance from one another , are here brought together : the son of god is here expressed to us by one of his highest and most glorious titles , the word , which imports both power and wisdom ; christ the power of god , and the wisdom of god , as the apostle calls him : and human nature is here described by its vilest part , flesh ; which imports frailty and infirmity : the word became flesh , that is , submitted to that from which it was at the greatest distance : he who was the power of god , and the wisdom of god , submitted not only to be called , but really to become a frail and miserable man ; not only to assume our nature , but to put on all the infirmities , and which is the greatest of all , the mortality of it . and this is the great mystery of godliness , that is , of the christian religion , that god should be manifested in the flesh , and become man , with a most gracious and merciful design to bring man back again to god : that he should become a miserable , and a mortal man to save us from eternal death , and to make us partakers of everlasting life : that the son of god should condescend to inhabit our vile nature , to wear rags and to become a beggar for our sakes ; and all this not only to repair those dismal ruins which sin had made in it , and to restore us to our former estate ; but to better and advance our condition , and by degrees to bring us to a state of much greater perfection and happiness than that from which we fell . and that he should become man on purpose that he might dwell among us , and converse with us , and thoroughly instruct us in our duty , and shew us the way to eternal life by his heavenly doctrine , and as it were take us by the hand and lead us in that way by the perfect and familiar example of a most blameless and holy life ; shewing us how god himself thought fit to live in this world , when he was pleased to become man. that by conversing with us in the likeness and nature of man , he might become a human , and in some sort an equal and familiar , an imitable and encouraging example of innocency and goodness , of meekness and humility , of patience and submission to the will of god under the forest afflictions and sufferings , and in a word a most perfect pattern of a divine and heavenly conversation upon earth . and that by this means we might for our greater encouragement in holiness and vertue , see all that which the law of god requires of us exemplified in our nature , and really performed and practised by a man like our selves . and that likewise in our nature he might conquer and triumph over the two great enemies of our salvation , the world and the devil : and by first suffering death , and then overcoming it , and by rescuing our nature from the power of it by his resurrection from the dead , he might deliver us from the fear of death , and give us the glorious hopes of a blessed immortality : for by assuming our frail and mortal nature he became capable of suffering and of shedding his precious blood for us , and by that means of purchasing forgiveness of sins and eternal redemption for us . and further yet , that by being subject to the miseries and infirmities of humanity , he might from his own experience , the surest and most sensible sort of knowledge and instruction , learn to have a more compassionate sense of our infirmities , and be more apt to commiserate us in all our sufferings and temptations , and more ready to succour us labouring under them . and finally , that as a reward of his obedience and sufferings in our nature , he might in the same nature be exalted to the right hand of the majesty on high , there to continue for ever to make intercession for us . ii. i shall in the next place consider the objections against the incarnation of the son of god , from the supposed impossibility and incongruity of the thing . i shall mention three , and endeavour in as few words as i can to give a clear and satisfactory answer to them . first , it is objected , that the incarnation of the son of god as i have explained it , neccessarily supposing an union of the divinity with human nature is , if not altogether impossible , yet a very unintelligible thing . now that there is no impossibility in the thing seems to be very evident from the instance whereby i have endeavoured to illustrate it , of the union between the soul and the body of man , which we must acknowledge to be a thing possible , because we are sure that it is ; and yet no man can explain , either to himself or to any one else , the manner how it is , or can be conceived to be ; but for all that we are certain , as we can be of any thing , that it is so . and is it not every whit as possible for god , if he so please , to unite himself to human nature , as it is for the soul to be united to the body ? and that we are not able to conceive the manner how this is or can be done , ought not in reason to be any prejudice against the truth and certainty of the thing : this indeed may make it seem strange to us , but by no means incredible : because we do most firmly believe a great many things to be , the manner of whose being we do not at all comprehend . and therefore i take it for an undoubted principle which no man can gainsay , that to assure us that a thing really is , it is not necessary for us to know the manner how it is , or can be : it is sufficient for us to know , that the thing is not impossible ; and of that we have the very best demonstration that can be , if we be sure that it is . secondly , supposing this thing to be possible , and capable in any measure to be understood , which yet i have shewn not to be necessary to our firm belief of it : it is further objected , that it seems to be a thing very incongruous , and much beneath the dignity of the son of god , to be united to human nature , and to submit to so near an allyance with that which is so very mean and despicable : yea to be infinitely more below him , than for the greatest prince in this world to match with the poorest and most contemptible beggar . but herein surely we measure god too much by our selves , and because we who are evil have seldom so much goodness as to stoop beneath our selves for the benefit and good of others , we are apt to think that god hath not so much goodness neither : and because our ill nature , and pride , and folly , as indeed all pride is folly , will not suffer us to do it , we presently conclude that it does not become god. but what pliny said to the emperour trajan concerning earthly kings and potentates , is much more true of the lord of glory , the great king of heaven and earth ; cui nihil ad augendum fastigium supereft , hoc uno modo crescere potest , si se ipse submittat , securus magnitudinis suae , he that is at the top , and can rise no higher , hath yet this one way left to become greater , by stooping beneath himself ; which he may very safely do , being secure of his own greatness . the lower any being , be he never so high , condescends to do good , the glory of his goodness shines so much the brighter . men are many times too proud and stiff to bend , too perverse and ill natur'd to stoop beneath their own little greatness for the good of others : but god , whose ways are not as our ways , and whose thoughts are as much above our low and narrow thoughts as the heavens are high above the earth , did not disdain nor think it below him to become man for the good of mankind ; and as much as the divinity is capable of being so , to become miserable to make us happy . we may be afraid that if we humble our selves we shall be despis'd , that if we stoop others will get above us and trample upon us : but god , though he condescend never so low , is still secure of his own greatness , and that none can take it from him . so that in truth , and according to right reason , it was no real diminution or disparagement to the son of god to become man for the salvation of mankind : but on the contrary , it was a most glorious humility , and the greatest instance of the truest goodness that ever was . and therefore the apostle to the hebrews , when he says that christ glorifyed not himself to be made an high-priest , but was appointed of god to this office , as was aaron● , does hereby seem to intimate that it was a glory to the son of god to be made an high-priest for the sons of men : for though it was a strange condescention , yet was it likewise a most wonderful argument of his goodness , which is the highest glory of the divine nature . in short , if god for our sakes did submit himself to a condition which we may think did less become him , here is great cause of thankfulness , but none surely of cavil and exception : we have infinite reason to acknowledge and admire his goodness , but none at all to upbraid him with his kindness , and to quarrel with him for having descended so much beneath himself to testifie his love to us and his tender concernment for our happiness : besides , that when we have said all we can about this matter , i hope we will allow god himself to be the best and most competent judge what is fit for god to do ; and that he needs not to take counsel of any of his creatures , what will best become him in this or any other case : behold in this thou art not just ; i will answer thee , that god is greater than man : why dost thou dispute against him ? for he giveth not account of any of his matters . thirdly , if our reason could get over this difficulty , and admit that god might become man ; yet it seems very unsuitable to the son of god and to his great design of instructing and reforming mankind , to appear in so low and suffering a condition . this , to the heathen philosophers , who as the apostle tells us by wisdom knew not god , did not only seem unreasonable but even ridiculous : so st. paul tells us , we , says he , preach christ crucified , to the jews a stumbling block , and to the greeks foolishness : to think that so poor and mean a man was fit to give laws to mankind , and to awe the minds of men by the authority of his doctrine : that one who was put to death himself should be believed by others when he promised to them life and immortality in another world , could not but appear very strange and unreasonable . for answer to this ; besides other excellent reasons and ends which the scripture expresly assigns of our b. saviour's humiliation , in his assuming our nature with the frailties and miseries of it : as that he might be a teacher , and an example to us : that by his bitter passion he might make expiation for sin , and ●et us a pattern of the greatest meekness and patience under the greatest provocations and sufferings : that having suffered so grievously himself , he might know how to commiserate and pity us in all our temptations and sufferings : that by death he might destroy him that had the power of death , that is , the devil ; and might deliver those who through fear of death were all their life-time subject to bondage : i say , besides all this , it was of great use that the great teacher and reformer of mankind should live in so mean and afflicted a condition , to confront the pride and vanity of the world by this consideration that the son of god , and the very best man that ever was , was a beggar , and had not where to lay his head : and likewise to convince men of these two great truths , that god may grievously afflict those whom he dearly loves ; and , that it is possible for men to be innocent and contented in the midst of poverty , and reproach , and sufferings . had our b. saviour appeared in the person and pomp of a great temporal prince , the influence of his authority and example would probably have made more hypocrites and servile converts , but not have persuaded men one jot more to be inwardly holy and good . the great arguments that must do that , must not be fetch'd from the pomp and prosperity of this world , but from the great and eternal recompences of the other . and it is very well worth our observation that nothing puzzled cesar vaninus , who was perhaps the first , and the only martyr for atheism that ever was ; i say , nothing puzzled him more , than that he could not from the history of our saviour's life and actions , written by the evangelists with so native a simplicity , fasten upon him any probable imputation of a secular interest and design in any thing that he said or did . no doubt but vaninus , before he made this acknowledgment , had searched very narrowly into this matter ; and could he have found any colour for such an imputation , he would have thought it sufficient to have blasted both him and his religion . you may be pleased to consider further , that it was the opinion of the wisest jews , that the best men , the children of god who called god their father , were many times exposed to the greatest sufferings and reproaches for the trial of their faith , and meekness , and patience , as we may see at large in the wisdom of solomon , where speaking of the malice and enmity of the wicked to one that was eminently righteous , he brings them in saying after this manner , let us lie in wait for the righteous , because he is not for our turn ; he is clean contrary to our doings : he upbraideth us with our offending the law , and objecteth to our infamy the transgressions of our youth : he professeth to have the knowledge of god , and he calleth himself the child of the lord : he is grievous unto us even to behold ; for his life is not like other mens , his ways are of another fashion : we are esteemed of him as counterfeits , he abstaineth from our ways as from filthiness : he pronounceth the end of the just to be blessed , and maketh his boast that god is his father : let us see if his words be true , and what shall happen in the end of him : for if the just man be the son of god , he will help him , and deliver him from the hands of his enemies : let us examine him with despitefulness and torture , that we may know his meekness and prove his patience : let us condemn him to a shameful death , &c. this is so exact a character of our b. saviour , both in respect of the holiness and innocency of his life , and of the reproaches and sufferings which he met with from the wicked and malicious jews , who persecuted him all his life , and at last conspir'd his death , that whoever reads this passage can hardly forbear to think it a prophetical description of the innocency and sufferings of the b. jesus : for he certainly in the most eminent manner was the son of god , being called by the evangelist , the only begotten of the father . or if this was not a prediction concerning our b. saviour , yet thus much at least may be concluded from it , that in the judgment of the wisest among the jews , it was not unworthy of the goodness and wisdom of the divine providence to permit the best man to be so ill treated by wicked men : and further , that in their judgment the innocency and vertues of an eminently righteous man are then set off to the best advantage , and do shine forth with the greatest lustre , when he is under the hardest circumstances of suffering and persecution from an evil world. add to this likewise , that the best and wisest of the heathen philosophers do frequently inculcate such doctrines as these : that worldly greatness and power are not to be admir'd , but rather to be despis'd by a wise man : that men may be very good , and dear to the gods , and yet liable to the greatest miseries and sufferings in this world. that whoever suffers unjustly , and bears it patiently , gives the greatest testimony to goodness , and does most effectually recommend piety and vertue , as things of greater value than the ease and pleasure of this present life : nay further , that a good man cast into the hardest circumstances of poverty and misery , of reproach and suffering , is the fittest person of all other to be the minister , and apostle and preacher of god to mankind ; which are the very words of arian a heathen philosopher , in his discourses of epictetus . now surely they who say such things have no reason to object to our b. saviour his low and suffering condition , as misbecoming one that was to be the great teacher and reformer of the world. and as to that part of the objection , that he who so freely promised immortality to others could not , or however did not save himself from death : this vanisheth into nothing when we consider , that he rescued himself from the power of the grave : and it is so far from being ridiculous to rely upon his promise of raising us up from the dead , that the objection it self is really so . for can any thing be more reasonable than to rely upon him for our hopes of immortality , who by rising from the grave himself , and by conquering the powers of death and darkness , and triumphing openly over them by his visible ascension into heaven , hath given so plain and sensible a demonstration to all mankind that he is able to make good to the uttermost all the glorious promises which he hath made to us of a blessed resurrection to eternal life and happiness in another world ? to him be glory and dominion for ever and ever . amen . sermon iv. concerning the incarnation of christ . preached in the church of st. lawrence jewry , december 28. 1680. john i. 14. the word was made flesh , &c. the third and last thing which i proposed upon this argument of the incarnation of the son of god was , to give some account of this dispensation , and to shew that the wisdom of god thought fit thus to order things , in great condescension to the weakness and common prejudices of mankind : and that when all things are duly weigh'd and consider'd it will appear much more for our comfort and advantuge , than any other way which the wisdom of men would have been most apt to devise and pitch upon . and it is the more necessary to give some account of this matter , because after all that hath hitherto been said in answer to the objections against it , it may still seem very strange to a considering man that god , who could without all this circumstance and condescension have done the business for which his son came into the world and appear'd in our nature , that is , could have given the same laws to mankind , and have offer'd to us the forgiveness of our sins and eternal life upon our repentance for sins past , and a sincere endeavour of obedience for the future : i say , that notwithstanding this , he should yet make choice of this way for the redemption and recovery of fallen man , by sending his son in our nature , to accomplish this design . and in the handling of this argument i shall , as i said before , all along take the express declarations , or at least the pregnant intimations of scripture for my ground and guide : it being always safest to take the reasons of the divine counsels and actions from god himself : and in the first place , i make no manner of doubt to say , that it would be a great presumption and boldness in any man to affirm that the infinite wisdom of god could not have brought about the salvation of men by any other way , than by this very way in which he hath done it . for why should we take upon us to set limits to infinite wisdom , and pretend to know the utmost extent of it ? but since god hath been pleased to pitch upon this way rather than any other , this surely ought to be reason enough to satisfie us of the peculiar wisdom and fitness of it , whether the particular reasons of it appear to us or not . and yet it cannot be denied to be a very noble argument , and well worthy our consideration , to enquire into the reasons of this dispensation , and to assign them particularly , if we can . for i look upon mysteries and miracles in religion to be much of the same nature , and that a great reverence is due to both where they are certain , and necessary in the nature and reason of the thing : but neither of them are easily to be admitted without necessity , and very good evidence . secondly , i consider in the next place that in the several revelations which god hath made of himself to mankind , he hath with great condescension accommodated himself , both as to manner and degree of them , to the condition , and capacity , and other circumstances of the persons and people to whom they were made . particularly we find that the dispensation of god towards the jewish nation was full of condescension to the temper , and prejudices , and other circumstances of that people . for the religion and laws which god gave them were far from being the best and most perfect in themselves ; in which sense some understand that passage in the prophet ezekiel , where it is said that god gave them statutes which were not good , that is , very imperfect in comparison of what he could and would have given them , had they been capable of them ; and yet such as were very well suited and fitted to their present capacity and circumstances . thirdly , i observe yet further ; that though the christian religion , as to the main and substance of it , be a most perfect institution , being the law of nature reviv'd and perfected ; yet upon a due consideration of things it cannot be denied that the manner and circumstances of this dispensation are full of condescension to the weakness of mankind and very much accommodated to the most common and deeply radicated prejudices of men concerning god and religion ; and peculiarly fitted to remove and root them out of the minds of men , by substituting something in the place of them of as near a compliance with them as was consistent with the honour of almighty god , and the great design of the christian religion . it is not easie to give a certain account of the true original of some notions and prejudices concerning god and religion which have generally obtained in the world , in that variety of religions , and the different ways of worship and superstition which have been in several nations of the earth : but in history and fact this is certain , that some notions , and those very gross and erroneous , did almost universally prevail even among those who did extremely differ in the particular forms and modes of their superstition . and though some of these were much more tolerable than others , yet god seems to have had great consideration of some very weak and gross apprehensions of mankind concerning religion . and , as in some of the laws given by moses god was pleased particularly to consider the hardness of the hearts of that people ; so he seems likewise to have very much suited the dispensation of the gospel and the method of our salvation , by the incarnation and sufferings of his son , to the common prejudices of mankind ; especially of the heathen world , whose minds were less prepared for this dispensation than the jews , if we consider the light and advantages which the jewish nation had above the gentile world : that so by this means and method he might wean them by degrees from their gross conceptions of things , and rectify more easily their wrong apprehensions by gratifying them in some measure , and in a gracious compliance with our weakness by bending and accommodating the way and method of our salvation to our weak capacity and imperfect conceptions of things . fourthly , and that god hath done this in the dispensation of the gospel will i think very plainly appear in the following instances ; in most of which i shall be very brief , and only insist somewhat more largely upon the last of them . 1st . the world was much given to admire mysteries in religion . the jews had theirs ; several of which by god's own appointment were reserv'd and kept secret in a great measure from the people ; others were added by the superstition of after ages , and held in equal or rather greater veneration than the former : and the heathen likewise had theirs ; the devil always affecting to imitate god so far as served his wicked and malicious design of seducing mankind into idolatry and the worship of himself : and therefore the scripture always speaks of the heathen idolatry as the worship of devils , and not of god : so that almost every nation had their peculiar and celebrated mysteries ; most of which were either very odd and phantastical , or very lewd and impure , or very inhuman and cruel , and every way unworthy of the deity . but the great mystery of the christian religion , the incarnation of the son of god ; or , as the apostle calls it , god manifested in the flesh ; was such a mystery , as for the greatness and wonderfulness , for the infinite mercy and condescension of it , did obscure and swallow up all other mysteries . for which reason the apostle , in allusion to the heathen mysteries and in contempt of them , speaking of the great mystery of the christian religion says , without controversy great is the mystery of godliness , god was manifested in the flesh , &c. since the world had such an admiration for mysteries , he instanceth in that which was a mystery indeed ; a mystery beyond all dispute , and beyond all comparison . 2dly . there was likewise a great inclination in mankind to the worship of a visible and sensible deity : and this was a main root and source of the various idolatries in the heathen world. now to take men off from this , god was pleased to appear in our nature ; that they who were so fond of a visible deity might have one to whom they might pay divine worship without danger of idolatry , and without injury to the divine nature : even a true and natural image of god the father , the fountain of the deity ; or , as the apostle to the hebrews describes the son of god , the resplendency or brightness of his fathers glory , and the express character or image of his person . 3dly . another notion which had generally obtained among mankind , was concerning the expiation of the sins of men and appeasing the offended deity by sacrifice , upon which they supposed the punishment due to the sinner was transferred , to exempt him from it : especially by the sacrifices of men , which had almost universally prevailed in the gentile world. and this notion of the expiation of sin , by sacrifices of one kind or other , seems to have obtained very early in the world , and among all other ways of divine worship to have found the most universal reception in all times and places . and indeed a great part of the jewish religion and worship was a plain condescension to the general apprehensions of men concerning this way of appeasing the deity by sacrifice : and the greatest part of the pagan religion and worship was likewise founded upon the same notion and opinion , which because it was so universal seems to have had its original from the first parents of mankind ; either immediately after the creation , or after the flood ; and from thence , i mean as to the substance of this notion to have been derived and propagated to all their posterity . and with this general notion of mankind , whatever the ground and foundation of it might be , god was pleased so far to comply as once for all to have a general atonement made for the sins of all mankind by the sacrifice of his only son , whom his wise providence did permit by wicked hands to be crucified and slain . but i shall not at present insist any further upon this ; which requires a particular discourse by it self , and may by god's assistance in due time have it . 4thly . another very common notion and very rife in the the heathen world , and a great source of their idolatry , was their apotheoses or canonizing of famous and eminent persons , who in their life time had done great things and some way or other been great benefactors to mankind , by advancing them after their death to the dignity of an inferiour kind of gods fit to be worship'd by men here on earth , and to have their prayers and supplications address'd to them as proper and powerful mediators and intercessors for them with the superiour gods : to these they gave the titles of hero's and semidei , that is , half gods ; though the notion of a being that is just half-infinite seems to me very hard to be conceiv'd and defin'd . now to take men off from this kind of idolatry , and to put an end to it , behold one in our nature exalted to the right hand of the majesty on high ; to be worshipped by men and angels : one that was the truly great benefactor of mankind : one that was dead , and is alive again , and lives for evermore , to make intercession for us . 5thly . to give but one instance more , which i have already intimated : the world was mightily bent upon addressing their requests and supplications , not to the deity immediately , because their superstition thought that too great a presumption , but by some mediators between the gods and them , who might with advantage in this humble manner present their requests so as to find acceptance . to this end they made use of the daemons or angels , and of their hero's , or deifyed men whom i mentioned before , by whom they put up their prayers to the supreme gods , hoping by their intercession , and patronage of their cause , to obtain a gracious answer of them . in a gracious compliance with this common apprehension , and thereby more easily and effectually to extirpate this sort of idolatry , which had been so long , and so generally practised in the world , god was pleased to constitute and appoint one in our nature to be a perpetual advocate and intercessor in heaven for us , to offer up our prayers to god his father , and to obtain mercy for us and grace to help in time of need . and for ever to take us off from all other mediators , we are expressly told in scripture that as there is but one god to whom we are to pray , so there is but one mediator between god and men , the man christ jesus , by whom we are to offer up our prayers to god : and that we need not look out for any other , since the apostle to the hebrews tells us , that he is able to save to the uttermost all those that come to god by him , seeing he lives for ever to make intercession for us . and for this reason the church of rome is altogether inexcusable in this point , for introducing more mediators and intercessors , more patrons and advocates in heaven for us : and this not only without any necessity , for who can add any vertue and efficacy to the powerful and prevalent intercession of the son of god ? but likewise in direct contradiction to the express constitution and appointment of god himself , who says there is but one mediator between god and men , and they say there ought to be many more , not only the b. virgin , but all the saints and angels in heaven . besides that by this very thing they revive one notorious piece of the old pagan idolatry , which god so plainly design'd to extinguish by appointing one only mediator between god and men. by this condescension likewise god hath given us the comfortable assurance of a most powerful and a perpetual intercessor at the right hand of god in our behalf . for if we consider christ as man and of the same nature with us , bone of our bone , and flesh of our flesh , so very nearly allied and related to us , we may easily believe that he hath a most tender care and concernment for us : that he sincerely wisheth our happiness , and will by all means seek to procure it , if we our selves by our own willful obstinacy do not hinder it , and resist the kindness and the counsel of god against our selves : for if we be resolv'd to continue impenitent , there is no help for us ; we must die in our sins , and salvation it self cannot save us . but to proceed ; it cannot surely but be matter of greatest consolation to us , that the man christ jesus who is now so highly exalted at the right hand of god , and who hath all power in heaven and earth committed to him , is our patron and advocate in heaven to plead our cause with god : since we cannot but think , that he who was pleased to become brother to us all does bear a true affection and good will to us : and that he who assumed our nature will heartily espouse our cause , and plead it powerfully for us ; and will with all possible advantage recommend our petitions and requests to god. but then if we consider further , that he did not only take our nature , but likewise took our infirmities and bore them many years , in which he had long and continual experience of the saddest sufferings to which human nature is subject in this world , and was tempted in all things like as we are : this gives us still greater assurance that he who suffer'd and was tempted himself cannot but be touched with a lively sense of our infirmities , and must have learn'd by his own sufferings to compassionate ours , and to be ready to succour us when we are tempted , and to afford us grace and help suitable to all our wants and infirmities : for nothing gives us so just a sense of the sufferings of others as the remembrance of our own , and the bitter experience of the like sufferings and temptations in our selves . and this the apostle to the hebrews doth very particularly insist upon as matter of greatest comfort and encouragement to us , that the son of god did not only assume our nature , but was made in all things like unto us , and during his abode here upon earth did suffer and was tempted like as we are : for verily , says the apostle , he took not on him the nature of angels , but of the seed of abraham : wherefore in all things it behoved him to be made like unto his brethren , that he might be a merciful and faithful high-priest in things pertaining to god : for in that he himself suffered being tempted , he is able to succour them that are tempted . and again exhorting the jews who were newly converted to christianity to continue stedfact in their profession , notwithstanding all the sufferings to which upon that account they were exposed ; he comforts them with this consideration , that we have at the right hand of god so powerful an advocate and intercessor for us as the son of god , who is sensible of our case , having suffered the same things himself , and therefore we cannot doubt of his compassion to us and readiness to support us in the like sufferings : seeing then , says he , that we have a great high priest that is passed into the heavens , jesus the son of god , let us hold fast our profession : for we have not an high-priest that cannot be touched with the feeling of our infirmities , but was in all points tempted like as we are , yet without sin : from whence he concludes , that having such an intercessor we may with great confidence and assurance address our supplications to god for his mercy and help in all our wants and weakness , to supply the one , and to assist the other : let us therefore , says he , come boldly to the throne of grace , that we may obtain mercy and find grace to help in time of need , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace for seasonable relief . so that our b. saviour and redeemer , now that he is advanced to heaven and exalted to the right hand of god , is not unmindful of us in this height of his glory and greatness ; but with the tenderest affection and compassion to mankind doth still prosecute the design of our salvation ; and in vertue of his meritorious obedience and sufferings , which he presents to god continually , he offers up our prayers to him , and pleads our cause with him , and represents to him all our wants and necessities , and procures for us a favourable answer of our prayers , and supplies of grace and strength proportionable to our temptations and infirmities . and thus , by vertue of this prevalent intercession of his with god for us , our sins are forgiven , and our wants supplied , and our requests granted , and the gracious assistance and supports of god's h. spirit are seasonably afforded to us , and we are kept by the mighty power of god through faith unto salvation : in a word , all those blessings and benefits are procured for us by his intercession in heaven , which he purchased for us by his blood upon earth . so that in this method of our salvation , besides many other gracious condescensions which god hath made to the weakness and prejudices of mankind , our b. saviour hath perfectly supplied the two great wants concerning which mankind was at so great a loss before , namely the want of an effectual expiatory sacrifice for sin upon earth , and of a prevalent mediator and intercessor with god in heaven . and he hath , in great goodness and condescension to our inveterate prejudices concerning these things , taken effectual care fully to supply both these wants ; having appeared in the end of the world to take away sin by the sacrifice of himself ; and in vertue of that sacrifice appearing now in heaven in the presence of god for us , he is become our perpetual advocate and a most prevalent intercessor with god in our behalf . for instead of the various and endless sacrifices of the jews and heathen , the son of god hath by one sacrifice for sins perfected for ever them that are sanctified : and instead of the mediation of daemons and hero's , to offer up our prayers to god , which were the intercessors made use of among the heathen , we have one mediator between god and men , appointed by god himself , even the son of god , who is entred into heaven it self , there to appear in the presence of god for us : and to assure us that he commiserates our case and hath a true and tender sense of our infirmities and sufferings , the very manner of his intercession for us , as the scripture represents it to us , is a plain demonstration of the thing : for he intercedes for us in heaven by representing to god his father his sufferings upon earth ; and pleading them in our behalf : so that the very argument which he useth to god for us cannot but stir up compassion in him towards us , and whilst he represents his own sufferings in our behalf , we cannot think that he is unmindful and insensible of ours . you see then that in this dispensation of god for our salvation , by sending his son in our nature , things are not only suited in great condescension to our apprehensions , but are likewise in great compassion to us every way fitted for our comfort and encouragement . god hath made him our great patron and advocate who was our sacrifice and propitiation . and surely we have all the reason in the world to believe that he who in the days of his flesh humbled himself and became obedient to the death for our sakes , will be ready to do us all good offices now that he is advanced to the right hand of god ; that he who dyed for us upon earth , now that he lives again will make intercession for us in heaven and perfect that salvation which he purchased for us upon the cross . and therefore we find in scripture that as the purchasing of our salvation is ascribed to the death and sufferings of christ , so the perfecting of it is attributed to his intercession for us at the right hand of his father : wherefore , says the apostle to the hebrews , he is able to save to the uttermost all those that come to god by him , seeing he liveth for ever to make intercession for us : he dyed once to purchase these benefits , but he lives for ever to procure them for us , and to apply them to us : and now that he is in heaven , he is as intent upon our concernments and lays our happiness as much to heart as when he dwelt here among us on earth , and poured out his blood a sacrifice for sin upon the cross : and that when he lived here below he suffer'd and was tempted as we are , this very consideration gives us the greatest assurance possible that he is still touched with the feeling of our infirmities and hath a lively sense of our sufferings ; and consequently , that he doth compassionate our case and will use all his power and interest for our advantage , for our seasonable support and succour in all our trials and sufferings . but besides the wonderful gondescension of this dispensation , there is likewise in the fifth and last place , a great congruity and fitness in the thing it self ; and this method of our salvation which the wisdom of god hath pitched upon is in many other respects very much for our real benefit and comfort . for by this means we have a perfect and familiar example of holiness and obedience in our own nature , by which we plainly see that god requires nothing of us , but what he himself when he submitted to become man did think fit to do : for being made of a woman , he was of necessity made under the law , and by assuming human nature he became naturally subject to the laws and conditions of his being . and here likewise is a provision made for the expiation and forgiveness of our sins , in a way not only very honourable to the justice of god and the authority of his laws , but likewise very effectual to discountenance sin and to deter men from it ; since god did not think fit to forgive the sins of men without great sufferings and that in our nature : for though god was willing to save the sinner , yet rather than encouragement should be given to sin by letting it go unpunish'd , he was contented to give up the dearly beloved of his soul to be a sarcifice and propitiation for the sins of the whole world. by the same means also we have a most powerful antidote against the fear of suffering , and particularly against the fear of death one of the greatest slaveries of human nature : so also the apostle to the hebrews tells us , that for this cause christ himself also took part of flesh and blood , that by death he might destroy him that had the power of death , that is the devil ; and might deliver those who through fear of death were all their life-time subject to bondage . again , we have hereby full assurance of a blessed immortality in another life , because in our nature death and all the powers of darkness were baffled and overcome . the death of christ , which could not have been without his incarnation ; and so likewise his resurrection from the dead and his ascension into heaven , are sensible demonstrations to all mankind of a blessed immortality after death ; which is the most powerful motive in the world to obedience and a holy life . and lastly , we may upon this account promise to our selves a fair and equal trial at the judgment of the great day , because we shall then be judged by a man like our selves . our saviour and judge himself hath told us , that for this reason god hath committed all judgment to the son , because he is the son of man. and this in human judgments is accounted a great privilege , to be judged by those who are of the same rank and condition with our selves , and who are likely to understand best and most carefully to examine and consider all our circumstances , and to render our case as if it were their own . so equitably doth god deal with us , that we shall be acquitted or condemned by such a judge as according to human measures we our selves should have chosen ; by one in our own nature who was made in all things like unto us , that only excepted which would have rendered him incapable of being our judge , because it would have made him a criminal like our selves . and therefore the apostle offers this as a firm ground of assurance to us that god will judge the world in righteousness , because this judgment shall be administred by a man like our selves ; he hath , saith he , appointed a day wherein be will judge the world in righteousness , by that man whom be bath ordained , &c. i shall now only make a practical inference or two from what hath been delivered upon this argument and so conclude this whole discourse . first , the serious consideration of what hath been said concerning the incarnation of our b. saviour should effectually prevail with us to comply with the great end and design of the son of god's becoming man and dwelling amongst us , and of his doing and suffering all those things which are recorded of him in the history of his life and death written by the h. evangelists : i say , the consideration hereof should persuade us all to comply with the great design of all this , which is the reformation of mankind and the recovery of us out of that sinful and miserable estate into which we were fallen : because the salvation which the son of god hath purchased for us , and which he offers to us by the gospel , is not to be accomplished and brought about any other way than by our forsaking our sins and reforming our lives . the grace of god , which hath appeared to all men and brings salvation , will not make us partakers of it in any other way , nor by any other means , than by teaching us to deny ungodliness and worldly lusts , and to live soberly and righteously , and godly in this present world. god sent his son jesus to bless us , by turning us away every one from his iniquities ; and unless this change be effectually wrought in us , we are utterly incapable of all the blessings of the gospel of christ . all that he hath done for us without us will avail us nothing , unless we be inwardly transformed and renewed in the spirit of our minds ; unless we become new creatures , unless we make it the continual and sincere endeavour of our lives to keep the commandments of god. for the scripture is most express and positive in this matter ; that without holiness no man shall see the lord : that every man that hath this hope in him , that is , in christ to be saved by him , must purifie himself even as be is pure . we do not rightly and truly believe that jesus christ came into the world to save sinners , if we be not also thoroughly convinced that it is as necessary for us to leave our sins , as to believe this most faithful and credible saying . the obedience and sufferings of our b. saviour are indeed accounted to us for righteousness , and will most certainly redound to our unspeakable benefit and advantage upon our performance of the condition which the gospel doth require on our part , namely , that every man that names the name of christ depart from iniquity : and the grace of god's h. spirit is ready to enable us to perform this condition , if we earnestly ask it , and do sincerely co-operate with it : provided we do what we can on our part , god will not be wanting to us on his. but if we receive the grace of god in vain , and take no care to perform the condition , and do neglect to implore the grace and assistance of god's h. spirit to that purpose , we have none to blame but our selves ; because it is then wholly our own fault if we fall short of that happiness which christ hath purchased , and promised to us upon such easie and reasonable conditians as the gospel proposeth . but i no where find that god hath promised to force happiness upon the negligent , and a reward upon the wicked and slothful servant : a gift may be given for nothing , but surely a reward does in the very nature of it always suppose some service . none but a righteous man is capable of a righteous mans reward : and st. john hath sufficiently cautioned us not to think our selves righteous unless we be doers of righteousness : little children , says he , let no man deceive you , he that doth righteousness is righteous , even as he is righteous . this is so very plain a text , that if men were not either very easie to be deceived by others , or very willing to deceive themselves , they could not possibly mistake the meaning of it : and therefore i will repeat it once more , little children , let no man deceive you ; he that doth righteousness is righteous even as he is righteous . secondly , the other inference which i would make from the precedent discourse is this , that with all possible thankfulness we should acknowledge and adore the wonderful goodness and condescension of almighty god in sending his only begotten son into the world in our nature , to be made flesh , and to dwell amongst us in order to our recovery and salvation : a method and dispensation not only full of mercy and goodness , but of great condescension to our meanness , and of mighty vertue and efficacy for our redemption and deliverance from the guilt and dominion of sin ; and upon all accounts every way so much for our benefit and advantage . so that well may we say with st. paul , this is a faithful saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a credible word , and worthy of all acceptation , that is , fit to be embraced and entertained with all possible joy and thankfulness , that jesus christ came into the world to save sinners . what an everlasting fountain of the most invaluable blessings and benefits to mankind is the incarnation of the son of god ? his vouchsafing to assume our nature , and to reside and converse so long with us ? and what are we , that the eternal and only begotten son of god should condescend to do all this for us ? that the high and glorious majesty of heaven should stoop down to the earth , and be contented to be clothed with misery and mortality ? that he should submit to so poor and low a condition , to such dreadful and disgraceful sufferings for our sakes ? for what are we ? vile and despicable creatures , guilty and unworthy , offenders and apostates , enemies and rebels . blessed god! how great is thy goodness ? how infinite are thy tender mercies and compassions to mankind ? that thou should'st regard us whilst we neglected thee , and remember us in our low condition when we had forgotten thee days without number , and shouldst take such pity on us when we shewed none to our selves ; and whilst we were thy declared and implacable enemies should'st express more kindness and good will to us , than the best of men ever did to their best friends . when we reflect seriously upon those great things which god hath done in our behalf , and consider that mighty salvation which god hath wrought for us ; what thanks can we possibly render , what acknowledgments shall we ever be able to make , i do not say equal but in any wise meet and becoming , to this great benefactor of mankind ? who , when we had so highly offended and provok'd him , and so foolishly and so fatally undone our selves ; when we were become so guilty and so miserable , and so much fitter to have eternally been the objects of his wrath and indignation than of his pity and compassion , was pleas'd to send his own , his only son into the world to seek and save us ; and by him to repair all our ruines , to forgive all our iniquities , to heal all our spiritual diseases , and to crown us with loving kindness and tender mercies . and what sacrifices of praise and thanksgiving should we also offer up to this gracious and most merciful redeemer of ours , the everlasting son of the father , who debased himself so infinitely for our sakes , and when he took upon him to deliver man did not abhor the virgins womb : who was contented to be born so obscurely and to live all his life in a poor and persecuted condition ; and was pleased both to undergo and to overcome the sharpness of death , that he might open the kingdom of heaven to all believers ? every time we have occasion to meditate upon this , especially when we are communicating at his h. table and receiving the blessed symbols and pledges of his precions death and passion : how should our hearts burn within us and leap for joy ? how should the remembrance of it revive and raise our spirits , and put us into an extasie of love and gratitude to this great friend and lover of souls : and with the b. mother of our lord , how should our souls , upon that blessed occasion , magnify the lord , and our spirits rejoyce in god our saviour ? the holy men of old were transported with joy at the obscure and confused apprehension and remote foresight of so great a blessing , at so great a distance : it is said of abraham the father of the faithful , that he saw his day afar off and was glad : how should we then be affected with joy and thankfulness , to whom the son of god and b. saviour of men is actually come ? he is come many ages ago , and hath enlightened a great part of the world with his glory . yea , he is come to us , who were in a manner separated from the rest of the world : to us is this great light come , who had so long sate in darkness and the shadow of death : and this mighty salvation which he hath wrought for us is near to every one of us that is willing to lay hold of it , and to accept it upon those gracious terms and conditions upon which it is offer'd to us in his h. gospel . and by his coming he hath delivered mankind from that gross ignorance and thick darkness which covered the nations : and we know that the son of god is come , and hath given us an understanding to know him that is true : and we are in him that is true , even in his son jesus christ : this is the true god , and eternal life . and then it immediately follows , little children , keep your selves from idols . what can be the meaning of this caution ? and what is the connection of it with the foregoing discourse ? it is plainly this : that the son of god by his coming had rescued mankind from the sottish worship of idols ; and therefore he cautions christians to take great heed of relapsing into idolatry by worshipping a creature , or the image and likeness of any creature instead of god. and because he foresaw that it might be objected to christians , as in fact it was afterwards by the heathen , that the worship of christ , who was a man , was as much idolatry as that which the christians charged the heathen withal : therefore st. john effectually to prevent the force of this plausible objection , though he perpetually , throughout his gospel declares christ to be really a man , yet he expresly also affirms him to be god , and the true god ; and consequently , christians might safely pay divine worship to him without fear or danger of idolatry : we are in him that is true , even in his son jesus christ : this is the true god , and eternal life : little children , keep your selves from idols . but this i am sensible is a digression , yet such a one as may not be alltogether useless . to proceed then in the recital of those great blessings which the coming of the son of god hath brought to mankind . he hath rescued us from the bondage of sin , and from the slavery of satan : he hath openly proclaimed pardon and reconciliation to the world : he hath clearly revealed eternal life to us , which was but obscurely made known before , both to jews and gentiles ; but is now made manifest by the appearance of our lord and saviour jesus christ , who hath abolished death , and brought life and immortality to light by the gospel : he hath purchased this great blessing for us ; and is ready to confer it upon us , if we will be contented to leave our sins and to be saved by him : a condition without which as salvation is not to be had , so if it were , it would not be desirable , it could not make us happy ; because our sins would still separate between god and us , and the guilt and horrour of our own minds would make us eternally miserable . and now surely we cannot but thus judge , that all the praises and acknowledgments , all the service and obedience which we can possibly render to him , are infinitely beneath those infinite obligations which the son of god hath laid upon the sons of men by his coming into the world to save sinners . what then remains , but that at all times , and more especially at this season we gratefully acknowledge and joyfully commemorate this great and amazing goodness of god to us , in the incarnation of his son for the redemption and salvation of the sinful and miserable race of mankind ? a method and dispensation of the divine grace and wisdom , not only full of mercy and condescension , but of great power and vertue to purifie our hearts and to reform our lives ; to beget in us a fervent love of god our saviour , and a perfect hatred and detestation of our sins , and a stedfast purpose and resolution to lead a new life , following the commandments of god and walking in his ways all the days of our life . in a word , a method that is every way calculated for our unspeakable benefit and comfort . since then the son of god hath so graciously condescended to be made in all things like unto us , sin only excepted ; let us aspire to be as like to him as is possible in the exemplary holiness and vertues of his life . we cannot be like him in his miracles , but we may in his mercy and compassion : we cannot imitate his divine power , but we may resemble him in his innocency and humility , in his meekness and patience . and as he assumed human nature , so let us re-assume humanity which we have in great measure depraved and put off ; and let us put on bowels of mercy towards those that are in misery , and be ready to relieve the poor for his sake , who being rich , for our sakes became poor , that we through his poverty might be made rich . to conclude , let us imitate him in that which was his great work and business here upon earth , and which of all other did best become the son of god ; i mean in his going about doing good : that by giving glory to god in the highest , and by endeavouring as much as in us lies to procure and promote peace on earth , and good will amongst men , we may at last be made meet to be made partakers of the inheritance of the saints in light : through the mercies and merits of our b. saviour and redeemer . amen . almighty god , who hast given us thy only begotten son to take our nature upon him , and as at this time to be born of a pure virgin : grant that we being regenerate and made thy children by adoption and grace , may daily be renewed by thy holy spirit ; through the same our lord jesus christ , who liveth and reigneth with thee and the same spirit , ever one god , world without end . amen . sermon v. concerning the sacrifice and satisfaction of christ , &c. heb. ix . 26. but now once hath he appeared in the end of the world , to take away sin by the sacrifice of himself . among many other great ends and reasons for which god was pleased to send his son into the world to dwell amongst us , this was one of the chief , that by a long course of the greatest innocency and the greatest sufferings in our nature he might be capable to make a perfect expiation of sin : but now once in the end of the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the conclusion of the ages , that is in the last age of the world , which is the gospel age , hath he appeared to take away sin by the sacrifice of himself . the general design of god in sending his son into the world was to save mankind from eternal death and misery , and to purchase for us eternal life and happiness . so the author of our salvation himself tells us , that god so loved the world , that he gave his only begotten son , that whosoever believeth in him should not perish , but have everlasting life . now in order to the procuring of this salvation for us , the impediments and hindrances of it were to be removed : these were the guilt , and the dominion of sin : by the guilt of sin we were become obnoxious to the wrath of god and to eternal condemnation , and by the defilement and dominion of it we were incapable of the happiness of heaven and the reward of eternal life . to remove these two great hindrances two things were necessary : the forgiveness of sins past in order to our deliverance from the wrath of god and the eternal torments of the next life ; and the reformation of our hearts and lives to make us capable of eternal life and happiness in another world. and both these , if god had so pleased , might for any thing we certainly know to the contrary , have been effected by the abundant mercy and powerful grace of god , without this wonderful method and dispensation of sending his son in our nature to take away sin by the sacrifice of himself : but it seems the wisdom of god thought fit to pitch upon this way and method of our salvation , and no doubt for very good reasons ; amongst which these three seem to be very obvious and very considerable . first , to vindicate the honour of his laws , which if sin had gone altogether unpunish'd would have been in great danger of falling into contempt . for if god had proclaimed a general pardon of sin to all mankind , without any testimony of his wrath and displeasure against it , who would have had any great veneration for his laws , or have believed in good earnest that the violation of them had been either so extremely offensive to him , or so very dangerous to the sinner ? therefore to maintain the honour of his laws , rather than sin should pass unpunisn'd god would lay the punishment of it upon his only begotten son , the dearest person to him in the world : which is a greater testimony of his high displeasure against sin , and of his tender regard and concernment for the honour of his laws , than if the sinner had suffered the punishment due to it in his own person . secondly , another reason of this dispensation , and that likewise very considerable , was , that god might forgive sin in such a way as yet effectually to discountenance and discourage it , and to create in us the greatest horror and hatred of it : which could not have been by an absolute pardon , without any punishment inflicted , or satisfaction made to the honour of his justice . for had sin been so easily forgiven , who would have been sensible of the great evil of it , or afraid to offend for the future ? but when god makes his own son a sacrifice , and lays upon him the punishment due for the iniquities of us all , this is a demonstration that god hates sin as much , if it be possible , as he loved his own son. for this plainly shews what sin deserves , and what the sinner may justly expect , if after this severity of god against it he will venture to commit it . and if this sacrifice for sin , and the pardon purchased by it , be not effectual to reclaim us from sin , and to beget in us an eternal dread and detestation of it : if we sin wilfully after so clear a revelation of the wrath of god from heaven against all ungodliness and unrighteousness of men , there remains no more sacrifice for sin , but a certain fearful looking for of judgment and fiery indignation to consume the adversaries . for what could god do more to testify his displeasure against sin , and to discountenance the practice of it , than to make his only son an offering for sin , and to give him up to be wounded for our transgressions , and bruised for our iniquities ? in what clearer glass can we at once behold the great evil and demerit of sin , and the infinite goodness and mercy of god to sinners , than in the sorrows and sufferings of the son of god for our sins and for our sakes ? thirdly , another reason of this dispensation seems to have been a gracious condescension and compliance of almighty god with a certain apprehension and persuasion , which had very early and universally obtained among mankind , concerning the expiation of sin and appeasing the offended deity by sacrifices : by the sacrifices of living creatures , of birds and beasts ; and afterwards by human sacrifices and the blood of their sons and daughters : by offering to god , as the expression is in the prophet , their first-born for their transgression , and the fruit of their body for the sin of their souls . and this notion of the expiation of sin by sacrifice , whether it had its first rise from divine revelation , and was afterwards propagated from age to age by tradition : i say , from whence soever this notion came , it hath of all other notions concerning religion , excepting those of the being of god , and his providence , and of the recompences of another life , found the most universal reception , and the thing hath been the most generally practised in all ages and nations , not only in the old , but in the new discovered parts of the world. and indeed a very great part of the jewish religion , which was instituted by god himself , seems to have been a plain condescension to the general apprehension of mankind , concerning this way of appeasing the offended deity by sacrifices : as it was also a figure of that great and effic●cious sacrifice which should in due time be offer'd to god to make atonement once for all for the sins of all mankind . and the apostle to the hebrews doth very particularly insist upon this condescension of god to them , in the dispensation of the gospel : and whereas they apprehended so great a necessity of an high-priest and of sacrifices to make expiation for the sins of the people , that it was an established principle among them , that without shedding of blood there was no remission of sins ; god was pleased to comply so far with these notions and apprehensions of theirs , as to make his own son both a priest and a sacrifice , to do that once for all which their own high-priest pretended to do year by year . and 〈…〉 hence the same apostle takes 〈…〉 to recommend to them 〈…〉 covenant and dispensation 〈…〉 gospel , as having a greater 〈…〉 perfect high-priest and a 〈◊〉 excellent sacrifice , than were the high-priests and the sacrifices under the law ; the son of god having by one sacrifice of himself obtained eternal redemption for us , and perfected for ever them that are sanctified . and this apprehension prevailed no less in the heathen world , and proceeded to the sacrifices of men , even of their first-born . and with this apprehension , not to countenance but to abolish it , god was pleased to comply so far as to make a general atonement for the sins of mankind by the death of his son , appearing in our nature to become a voluntary sacrifice for us : god permitting him to be unjustly put to death and his blood to be shed by the malice of men , in appearance as a malefactor , but in truth as a martyr ; and accepting of his death as a meritorious sacrifice and propitiation for the sins of the whole world : that by this wise counsel and permission of his providence he might for ever put an end to that barbarous and inhuman way of serving god which had been so long in use and practice among them : the son of god by the voluntary sacrifice of himself having effected all that at once , and for ever , which mankind from the beginning of the world had in vain been endeavouring to accomplish by innumerable and continual sacrifices ; namely , the pardon of their sins , and perfect peace and reconciliation with god. for these ends and reasons , and perhaps for many more as great and considerable as these which our shallow understandings are not able to fathom , the wisdom of god hath pitched upon this way and method of delivering mankind from the guilt and dominion of sin by the sacrifice of his son. and to this end it was requisite that he should appear in our nature and dwell amongst us for some considerable time , that by a long course of the greatest innocency and of the greatest sufferings in our nature he might be capable of making a perfect expiation of sin. so that two things were requisite to qualify him for this purpose ; perfect innocency and obedience , and great sufferings in our nature , even to the suffering of death . both these the scripture declares to be neccessary qualifications of a person capable to make expiation of sin ; and both these were found in the person of our b. saviour . first , unspotted innocency and perfect obedience . this the scripture testifies concerning him , and the whole course of his life and actions . he was in all points tempted like as we are , yet without sin , saith the apostle to the hebrews . he always did the things which pleased god , as he testifies concerning himself , and we are sure that his witness is true . he did no sin , neither was guile found in his mouth , as st. peter tells us of him. and this was necessary to qualify him for the perfect expiation of sin , whether we consider him as a priest , or as a sacrifice . as a priest , he could not have been fit to make expiation for the sins of others , had he not been without sin himself . and this the apostle tells us is one great advantage of our high-priest under the gospel , above the high-priest under the law , who being a sinner himself , as well as those for whom he offer'd , had need to offer for himself before he could make so much as a legal expiation for the sins of others : but a perfect and effectual expiation of sin , so as to purge the conscience from the guilt of it , cannot be made but by an high-priest who is holy and innocent himself ; for such an high-priest , saith the apostle , became us , that is , now under the dispensation of the gospel , when a perfect expiation of sins is to be made , such an high-priest is necessary , as is holy , harmless , undefiled , separate from sinners , who needs not as those high-priests , that is as the high-priests under the law , to offer up sacrifice first for his own sins , and then for the people : the plain force of which argument is this , that he who will be qualified to make atonement for the sins of others must be without sin himself . and then if we consider christ as a sacrifice for sin ; perfect holiness is necessary to make a sacrifice acceptable and available for the expiation of sin. the necessity of this was typified by the quality of the expiatory sacrifices under the law : the beasts that were to be offered were to be without spot and blemish : to which the apostle alludes , speaking of the quality and efficacy of the sacrifice of christ : how much more , says he , shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your consciences from dead works to serve the living god ? and to the same purpose st. peter , forasmuch as ye know ye were not redeemed with corruptible things , as silver and gold , but with the precious blood of christ , as of a lamb without blemish and without spot , &c. hereby intimating , that nothing less than the perfect innocency and holiness of him who was to be a sacrifice for us could have expiated the guilt of our sins and purchased eternal redemption for us . secondly , great sufferings likewise in our nature , even to the suffering of death , were requisite to the perfect expiation of sin : i say , even to the suffering of death . for the sacrifices which were to make expiation , were to be slain . and it was a constant maxim and principle among the jews , and the apostle more than once in this epistle seems to allow and confirm it , that without shedding of blood there was no remission of sins . not that god could not have pardoned sin without satisfaction made to his justice , either by the suffering of the sinner himself , or of a sacrifice in his stead : but , according to the method and dispensation which the wisdom of god had pitched upon , he was resolved not to dispense forgiveness in any other way . for which reason he seems either to have possess'd mankind with this principle , or to have permitted them to be so persuaded , that sin was not to be expiated but by blood , that is , either by the death of the sinner , or of the sacrifice . now the life of our b. saviour , as well as his death , was made up of sufferings of one kind or other : continual sufferings from his cradle to his cross , from the time he drew his first breath to his giving up of the ghost : and not only continual sufferings , but the greatest that ever were , considering the dignity of the person that suffered , and the nature of the sufferings : considering likewise that these sufferings were not only wholly undeserved on his part , but unmerited also on ours , for whose sake he submitted himself to them : nay , on the contrary , he had obliged to the utmost those for whom and by whom he suffered , and continued still to oblige them by the greatest blessings and benefits purchased and procured for them by those very sufferings which with so much malice and cruelty they inflicted on him . had our b. saviour been a mere man , the perfect innocency and unspotted purity of his whole life ; his zeal to do the will of god , and his delight in doing it ; his infinite pains and unwearied diligence in going about doing good : his constant obedience to god in the most difficult instances , and his perseverance in well doing , notwithstanding the ill usage and hard measure , the bitter reproaches and persecutions he met withal for it , from a wicked and ill natured world : his perfect submission to the will of god , his invincible patience under the greatest and bitterest sufferings , and his infinite charity to his enemies and persecutors : these must needs be highly acceptable to god , and if man could merit of god , likely enough to be available for the sins of others . but our saviour and our sacrifice being the son of god in our nature ; and he voluntarily assuming it , and submitting to the condition of humanity in its lowest and most miserable state , sin only excepted ; and his being contented to live a life of doing good and suffering evil , and at last to be put to death and slain a sacrifice for us : the dignity of the person who did and suffered all this for us , and his dearness to god , must needs add a mighty value to so perfect an obedience and such patient sufferings ; so as to render them a full , perfect and sufficient sacrifice , oblation and satisfaction for the sins of the whole world. and all this being willingly performed in our nature , and accepted by god as done upon our account , may reasonably be presumed to redound to our benefit and advantage , as much as if we our selves had performed it in our own persons : nothing being so proper , and so available to make an hon●urable amends and satisfaction to the justice of god for the sins of all mankind , as the voluntary obedience and sufferings of human nature in a person of so great dignity and dearness to god as his eternal and entirely beloved son. now that expiation of sin was made by the sufferings of christ in our stead , i shall endeavour to make good these three ways . first , from plain testimonies of h. scripture , declaring this matter to us as clearly and fully as it is possible for words to do it . secondly , from the nature and intention of expiatory sacrifices , both among the jews and heathen ; to which the death of christ is in the new testament so frequently compared , and in point of vertue and ●fficacy to take away sin infinitely preferred to it . thirdly , by vindicating this method and dispensation of the divine wisdom from the objections which are brought against it ; and by shewing that there is nothing in it that is unreasonable , or any wise unworthy of god. i. i shall produce some plain testimonies of h. scripture which declare this matter as clearly and fully as it is possible for words to do it ; namely , that the son of god , in order to the effectual expiation of sin , suffered in our stead , and bore the wrath of god for us , and made a perfect atonement for sin , and obtained eternal redemption for us . this the scripture declares to us in great variety of expressions ; as , that christ died for us , and for our sins ; that he was a sacrifice for us , and a propitiation for the sins of the whole world , that is , of all mankind ; that be bare our sins in his own body on the tree , and appeared to take away sin by the sacrifice of himself ; that we are justified in his blood , and redeemed by the price of it ; and in very many other expressions to the same purpose . and this is so evidently the scope and meaning of these expressions , that it cannot be denied without offering the greatest violence imaginable to the h. scriptures . for can any man think that god would have used so many expressions in scripture , the plain and most obvious sense of all which is that the son of god suffered for our sins and in our stead , if this had not been his design and meaning ? would not this be in effect to say , that god hath written a great book to puzzle and confound , but not to instruct and teach mankind ? i will at present single out some few of those many texts of scripture which might be produced to this purpose : he hath made him to be sin for us , who knew no sin , that is , he hath made him who had no sin himself a sacrifice for our sins . again ; and walk in love , as christ also hath loved us and given himself for us , an offering and a sacrifice to god. st. peter to the same purpose tells us , that christ also hath once suffered for sins , the just for the unjust , that he might bring us to god , being put to death in the flesh : here christ is said to have suffered for sin ; and to declare that the apostle did not only mean that christ suffered upon the occasion of our sins , but that he suffered in the place and stead of the sinner , he adds , the just for the unjust , that is , the son of god , who was innocent and had no sin , suffered for us who were sinners ; or as it is elsewhere express'd , he bare our sins in his own body on the tree . it is true indeed , that christ suffered for our benefit and advantage ; which the socinians would have to be all that is meant in the texts which i have cited : but then it ought to be considered , that christ's suffering for our benefit and advantage does by no means exclude , nor is any wise inconsistent with his suffering in our stead . for whoever suffers in another man's stead , and to save him from suffering , does undoubtedly suffer for his benefit and advantage , and gives the best demonstration of it that can be : but the manner of the expression , if compared with other parallel texts of scripture , and especially with what is so often said of our saviour's being a sacrifice , which i shall have occasion further to urge by and by : i say the manner of the expression , if well considered , will appear to any man that is not contentious to signify our saviour's suffering instead of the sinner . but not to argue from words and phrases , i will produce two texts which declare this matter so plainly , that the force of them is not to be avoided without the most shameful wresting and perverting of them . this is my commandment , says our saviour , that you love one another , as i have loved you . how is that ? he declares in the next words , greater love than this hath no man , that a man lay down his life for his friend , that is , that he be contented to die in his stead . and to the same purpose st. paul , for when ye were yet sinners in due time christ died for the ungodly : now the question is , whether by this expression of christ's dying for the ungodly be meant only his dying for the benefit and advantage of sinners , but not his dying in their stead ? this , let the words which immediately follow determine : for scarcely for a righteous man will one dye , yet peradventure for a good man one would even dare to dye : but god commendeth his love to us , in that whilst we were yet sinners christ dyed for us . and now i appeal to any man of good sense , whether it be not plain that the apostle here speaks of christ's dying for sinners in the same sense as one man is said to dye for another , that is , to save another from death ; which what is it else but to dye in his stead ? he that can deny this , is perverse to the highest degree , and i fear almost beyond the possibility of being convinced . and the argument from these two texts is so much the stronger , because we do not here reason merely from the phrase and expression , but from the main scope of our saviour's discourse in the one , and of st. paul's in the other . for the design of both is to recommend the superlative love of christ to us above the greatest love that ever any man express'd to another . the highest pitch that human affection did ever rise to , was for a man to lay down his life for his friend ; but the son of god laid down his life for his enemies . scarcely , says st. paul , would one lay down his life for a righteous man , that is , for one who is but strictly just and honest , and does no body wrong ; but for a good man , that is , for one that is kind and beneficial to all , and hath obliged mankind by great benefits , some one may be found that would lay down his life to save the life of such a person : but the love of christ hath gone far beyond this : he dyed for sinners , for those who were neither good men nor righteous : but god commendeth his love to us , in that whilst we were yet sinners christ dyed for us . now where doth the force of this argument lye , if not in this ? that christ hath done that for us , who were enemies and sinners , which some very few persons in the world have done for their friend , or for some very eminently good man : and what is that ? why they have laid down their lives in their stead : and so christ hath done for us . this seems to be so very plain , that i do not see how the force of this argument is possible to be avoided . it is evident then from scripture , that christ dyed not only for our advantage but in our stead ; as truly and really as any man ever did or can dye for another who lays down his own life to save another from death . for if christ had not dyed , we had perished everlastingly ; and because he dyed , we are saved from eternal death and misery . and though this be no where in scripture spoken of by the name or term of satisfaction , yet it is said to be the price of our redemption ; which surely is the same thing in effect with satisfaction . for as we are sinners we are liable , and , as i may say , indebted to the justice of god : and the son of god , by his death and sufferings in our nature , hath discharged this obligation and paid this debt for us : which discharge since it was obtained for us by the shedding of christ's blood , and the scripture tells us that without shedding of blood there is no remission of sins : and since god is graciously pleased to accept of it for the debt which we owed to his justice , and to declare himself fully pleased and contented with it , why it may not properly enough be called payment or satisfaction i confess i am not able to understand . men may eternally wrangle about any thing , but what a frivolous contention , what a trifling in serious matters , what barretrie in divinity is this ? not that god was angry with his son , when he thus laid on him the iniquities of us all : no he was always well pleased with him ; and never better , than when he became obedient to the death , even the death of the cross , and bore our sins in his own body on the tree . nor yet that our saviour suffered the very same that the sinner should have suffered , namely , the proper pains and torment of the damned : but that his obedience and sufferings were of that value and esteem with god , and his voluntary sacrifice of himself so well-pleasing to him , that he thereupon entred into a covenant of grace and mercy with mankind , wherein he hath engaged himself to forgive the sins of those who believe and repent , and to make them partakers of eternal life . and hence the blood of christ which was shed for us upon the cross is called the blood of the covenant , as being the sanction of that new covenant , into which god is entred with mankind : and not only the sanction and confirmation of that covenant , but the very foundation of it : for which reason the cup in the lord's supper is called the new testament , or , as the word should rather be rendred , the new covenant in his blood , which was shed for many for the remission of sins . i proceed now to the ii d : thing propounded , which was to shew that the expiation of our sins was made by the sufferings of christ , from the nature and intention of expiatory sacrifices , both among the jews and heathen ; to which the death of christ is in the new testament so frequently compared , and in point of vertue and efficacy to take away sin infinitely preferr'd to it . now the nature and design of expiatory sacrifices was plainly this : to substitute one living creature to suffer and die instead of another , so that what the sinner deserved to have suffered was supposed to be done to the sacrifice , that is , it was slain to make an atonement for the sinner . and though there was no reason to hope for any such effect from the blood of bulls , or goats , or of any other living creatures that were wont to be offered up in sacrifice ; yet that both jews and heathen did expect and hope for it , is so very evident , that it cannot without extreme ignorance or obstinacy be deny'd . but this expectation , how unreasonable soever , plainly shews it to have been the common apprehension of mankind , in all ages , that , god would not be appeased , nor should sin be pardoned without suffering : but yet so that men generally conceived good hopes that upon the repentance of sinners god would accept of a vicarious punishment , that is , of the suffering of some other in their stead . and very probably , as i said before , in compliance with this apprehension of mankind , and in condescension to it , as well as for other weighty reasons best known to the divine wisdom , god was pleased to find out such a sacrifice as should really and effectually procure for them that great blessing of the forgiveness of sins which they had so long hoped for from the multitude of their own sacrifices . and the apostle to the hebrews doth in a large discourse shew the great vertue and efficacy of the sacrifice of christ , to the purpose of remission of sins , above that of the sacrifices under the law : and that the death of christ is really and effectually to our advantage all that which the sacrifices under the law were supposed to be to the sinner : but now once , saith the apostle here in the text , in the end of the world , hath he appeared to take away sin by the sacrifice of himself . this is the great vertue and efficacy of the sacrifice of christ , that what ever was expected from any other sacrifices , either by jews or heathens , was really effected by this . this was plainly signified by the jewish passover , wherein the lamb was slain , and the sinner did escape and was pass'dby . in allusion whereto st. paul makes no scruple to call christ our passover or paschal lamb , who was slain that we might escape : christ our passover , says he , is slain or offer'd for us ; that is , he by the gracious appointment of god was substituted to suffer all that in our stead which the paschal lamb was supposed to suffer for the sinner . and this was likewise signified by the sinners laying his hand upon the sacrifice that was to be slain , thereby as it were transferring the punishment which was due to himself upon the sacrifice that was to be slain and offered up . for so god tells moses , that the sinner , who came to offer an expiatory sacrifice , should do : he shall put his hand upon the head of the burnt-offering , and it shall be accepted for him , to make an atonement for him . and the apostle tells us , that it was an established principle in the jewish religion , that without shedding of blood there was no remission of sins : which plainly shews that they expected this benefit of the remission of sins , from the blood of their sacrifices . and then he tells us , that we are really made partakers of this benefit by the blood of christ , and by the vertue of his sacrifice : and again , christ , says he , was once offered to bear the sins of many ; plainly alluding to the sacrifices under the law , which did , as it were , bear the faults of the sinner . and that this expression of christ's being offered to bear our sins , cannot be meant of his taking away our sins by his holy doctrine which was confirmed by his death , but of his bearing our sins by way of imputation , and by his suffering for them in our stead , as the sacrifice was supposed to do for the sinner ; this , i say , is evident beyond all denial from the opposition which follows , after the text , between his first appearance and his second ; christ , says our apostle , was once offered to bear our sins ; but unto them that look for him he shall appear a second time without sin unto salvation . why ? did he not appear the first time without sin ? yes certainly , as to any inherent guilt ; for the scripture tells us he had no sin. what then is the meaning of the opposition , that at his first coming he bore our sins , but at his second coming he shall appear without sin unto salvation ? these words can have no other imaginable sense but this , that at his first coming he sustain'd the person of a sinner and suffered instead of us ; but his second coming shall be upon another account , and he shall appear without sin unto salvation , that is , not as a sacrifice , but as a judge to confer the reward of eternal life upon those who are partakers of the benefit of that sacrifice which he offered to god for us in the days of his flesh . i proceed to the iii d. thing i proposed , and which yet remains to be spoken to ; namely , to vindicate this method and dispensation of the divine wisdom from the objections which are brought against it ; and to shew that there is nothing in it that is unreasonable , or any wise unworthy of god. i shall mention four objections which are commonly urged in this matter , and i think they are all that are considerable . first , that this method , of the expiation of sin by the sufferings of christ , seems to argue some defect and want of goodnes in god , as if he needed some external motive and were not of himself disposed to forgive sinners . to which i think the answer is not difficult , namely , that god did not want goodness to have forgiven sin freely and without any satisfaction , but his wisdom did not think it meet to give encouragement to sin by too easy a forgiveness , and without some remarkable testimony of his severe displeasure against it : and therefore his greater goodness and compassion to mankind devised this way to save the sinner , without giving the least countenance and encouragement to sin. for god to think of saving us any way , was excessive goodness and mercy ; but to think of doing it in this way , by substituting his dearly beloved son to suffer in our stead , is a condescension so very amazing , that if god had not been pleased of his own goodness to stoop to it , it had almost been blasphemy in man to have thought of it , or desired it . secondly , how can our sins be said to have been forgiven freely , if the pardon of them was purchased at so dear a rate and so mighty a price was paid for it ? in answer to this i desire these two things may be considered . 1st . that it is a wonderful grace and favour of god to admit of this translation of the punishment which was due to us , and to accept of the sufferings of another in our stead , and for our benefit ; when he might justly have exacted it of us in our own persons : so that , even in this respect , we are , as st. paul says , justified freely by his grace , through the redemption that is in jesus christ : and freely too in respect of any necessity that lay upon god to forgive us in this or any other way . it was a free act of his goodness to save us , even by the satisfaction and sufferings of his own son. 2dly . it was in effect freely too , notwithstanding the mighty price which was paid for our redemption . because this price was not of our own procuring , but of god's providing ; he found out this ransome for us . and will any man say , that a prince who prevails with his son to intercede for the pardon of a rebel , yea and to suffer some punishment or to pay a fine for the obtaining of it , does not in effect and in all equitable and grateful construction forgive him freely ? thirdly , it is yet further objected , that this seems to be more unreasonable than the sacrificing of beasts among the jews , nay than the sacrificing of men among the heathen , and even of their own sons and daughters : because this is the offering up of the son of god , the most innocent and the most excellent person that ever was . to which i answer , that if we consider the manner , and the design of it , the thing will appear to be quite otherwise . as to the manner of it , god did not command his son to be sacrificed , but his providence permitted the wickedness and violence of men to put him to death : and then his goodness and wisdom did over-rule this worst of actions to the best of ends. and if we consider the matter aright , how is this any more a reflection upon the holy providence of god , than any enormities and cruelties which by his permission are daily committed in the world ? and then if we consider the end and design of this permission of christ's death , and the application of it to the purpose of a general expiation ; we cannot but acknowledge , and even adore the gracious and merciful design of it . for by this means god did at once put an end to that unreasonable and bloody way of worship , which had been so long practiced in the world : and after this one sacrifice , which was so infinitely dear to god , the benefit of expiation was not to be expected in any other way ; all other sacrifices being worthless and vain in comparison of this : and it hath ever since obtained this effect , of making all other sacrifices to cease , in all parts of the world where christianity hath prevailed . fourthly , the last objection is , the injustice and cruelty of an innocent person 's suffering instead of the offender . to this i answer , that they who make so great a noise with this objection do seem to me to give a full and clear answer to it themselves , by acknowledging , as they constantly and expresly do , that our saviour suffered all this for our benefit and advantage , though not in our place and stead . for this , to my apprehension , is plainly to give up the cause , unless they can shew a good reason why there is not as much injustice and cruelty in an innocent person 's suffering for the benefit and advantage of a malefactor , as in his suffering in his stead : so little do men , in the heat of dispute and opposition , who are resolved to hold fast an opinion in despite of reason and good sense , consider , that they do many times in effect , and by necessary consequence , grant the very thing which in express terms they do so stifly and pertinaciously deny . the truth of the matter is this ; there is nothing of injustice or cruelty in either case ; neither in an innocent person 's suffering for the benefit of an offender , nor in his stead ; supposing the suffering to be voluntary : but they have equally the same appearance of injustice and cruelty : nor can i possibly discern any reason why injustice and cruelty should be objected in the one case more than in the other , there being every whit as little reason why an innocent person should suffer for the benefit of a criminal , as why he should suffer in his stead . so that i hope this objection , which above all the rest hath been so loudly and so invidiously urged , hath received a just answer . and i believe , if the matter were searched to the bottom , all this perverse contention , about our saviour's suffering for our benefit but not in our stead , will signify just nothing . for if christ dyed for our henefit so as some way or other , by vertue of his death and sufferings , to save us from the wrath of god and to procure our escape from eternal death , this , for ought i know , is all that any body means by his dying in our stead . for he that dies with an intention to do that benefit to another as to save him from death , doth certainly to all intents and purposes dye in his place and stead . and if they will grant this to be their meaning , the controversie is at an end ; and both sides are agreed in the thing , and do only differ in the phrase and manner of expression : which is to seek a quarrel and an occasion of difference where there is no real ground for it ; a thing which ought to be very far from reasonable and peaceable minds . for the socinians say , that our saviour's voluntary obedience and sufferings did procure his exaltation at the right hand of god , and power and authority to forgive sins , and to give eternal life to as many as he pleased : so that they grant that his obedience and sufferings , in the meritorious consequence of them , do redound to our benefit and advantage as much as we pretend and say they do ; only they are loth in express terms to acknowledge that christ dyed in our stead : and this , for no other reason , that i can imagine , but because they have denied it so often and so long . but i appeal to the ingenuity of our adversaries , whether this do not in the last issue come all to one ; and be not , on their part , a mere controversie about words ? for suppose a malefactour condemned to some grievous punishment , and the king's son to save him from it is contented to submit to great disgrace and sufferings : in reward of which sufferings the king takes his son into his throne and sets him at his own right hand , and gives him power to pardon this malefactour , and upon a fitting submission and repentance to advance him to honour : will not any man in this case allow that the king's son suffer'd instead of this malefactour , and smile at any man that shall be so nice as to grant that indeed he suffered for him , but yet to deny that he was punish'd for him , to allow that he bore the inconvenience of his faults , but yet obstinately to stand it out that the faults of this malefactour were not laid upon him , or in any wise so imputed to him that he can be said to have suffered in his stead ? this is just the case , and the difference in reality , and in the last result of things is nothing but words . thus far have i tryed your patience in a contentious argument ; in which i take no pleasure , but yet shall be glad if i may be so happy as by any thing that hath been said to contribute towards the putting an end to so unhappy a controversy , which hath troubled the world so long , and raised such a dust that very few have been able to see clearly through it . however i cannot dismiss this argument without making some useful but very short reflection upon this great doctrine of our religion , namely , that the son of god being made a sacrifice for us , and exposed to such bitter sufferings and so cruel a death for the expiation of our sins , should create in us the greatest dread and detestation of sin , and for ever deter us from all wilful transgression and disobedience . for if the guilt of our sins was done away upon such hard terms and cost the dearly beloved son of god so much sweat and blood , then surely we ought to take great heed how by our renewed provocations we renew his passion , and do what in us lies to crucify to our selves the son of god afresh , and to put him to an open shame . if god did so terribly afflict the dearly beloved of his soul for our sakes ; if the son of god was so grievously wounded for our transgressions and so sorely bruised for our iniquities : if so fearful a storm of vengeance fell upon the most innocent person that ever was for our sins , then we have reason to take that kind and merciful admonition of the son of god to sinners , to sin no more , lest a worse thing , if it be possible , come upon our selves . in this dispensation of god's grace and mercy to mankind , by the death of his son , god seems to have gone to the very extremity of things , and almost further than goodness and justice will well admit ; to afflict innocency it self to save the guilty : and if herein god hath expressed his hatred of sin in such a wonderful way of love and kindness to the sons of men as looks almost like hatred of innocency and his own son : this ought in all ingenuity and gratitude to our gracious redeemer , who was made a curse for us , and loved us to that degree as to wash us from our sins in his own blood : i say , this ought to beget in us a greater displeasure against sin , and a more perfect detestation of it , than if we had suffered the punishment due to it , in our own persons : for in this case , we could only have been displeased at our selves and our sins as the just cause of our sufferings : but in the other , we ought to hate sin as the unhappy occasion of the saddest misfortune and sorest calamities to the best man that ever was , and to our best friend , for our sins and for our sakes . since then the son of god hath so graciously condescended to be made in all things like unto us , sin only excepted ; let us aspire as much as is possible , to become like to him : above all , let us hate and avoid sin as the only thing in which the son of god would have no part with us , though he was contented to suffer such bitter things to save us from the defilement and dominion of it , from the punishment and all the dismal consequences of it . he had no sin , but god was pleased to lay upon him the iniquities of us all , and to make his soul an offering for sin , and to permit all that to be done to him which was due to us : he was contented to be sacrificed once for all mankind , that men might for ever cease from that inhuman and ineffectual way of sacrificing one another , whereby instead of expiating their guilt they did inflame it , and by thinking to make atonement for their sins they did in truth add to the number and heinousness of them . and let us likewise learn from this admirable pattern , to pity those that are in misery , as christ also hath pitied us ; and to save them that are ready to perish , for his sake who came to seek and to save us that were lost . let us , upon all occasions , be ready to open our bowels of compassion towards the poor ; in a thankful imitation of his grace and goodness who for our sakes chose to be a beggar , that we for his sake might not despise the poor , but might have a tender regard and compassion to those whose condition in this world does so nearly resemble that in which the son of god thought it fittest for him to appear when he was pleased to become man. in a word , let us in the whole course , and in all the actions of our lives , shew forth the vertues of him who hath called us out of darkness into his marvellous light ; and hath raised up a mighty salvation for us , that being delivered from all our spiritual enemies , from sin and all the powers of darkness , we might serve him who hath saved us ; walking in holiness and righteousness before him , all the days of our lives . now , to him that sitteth upon the throne , and to the lamb that was slain : to god even our father , and to our lord jesus christ , the first begotten from the dead , and the prince of the kings of the earth : unto him , who hath loved us , and washed from our sins in his own blood ; and whilst we were enemies to him , loved us at such a rate as never any man did his friend . to him , who became man , that he might bring us to god ; and assumed our frail and mortal nature , that he might cloath us with immortality and life : to him , who was pleased to dwell and live amongst us , that he might teach us how to live : to him , who dyed for our sins , and rose again for our justification , and lives for ever to make intercession for us : to him , be glory and dominion , thanksgiving and praise to eternal ages . amen . sermon vi. concerning the vnity of the divine nature , and the b. trinity , &c. 1 tim . ii. 5. for there is one god. the particle for leads us to the consideration of the context and occasion of these words , which in short is this . the design of this epistle is to direct timothy , to whom st. paul had committed the government of the church of ephesus , how he ought to demean himself in that great and weighty charge . and at the beginning of this chapter he gives direction concerning publick prayers in the church ; that prayers and thanksgiving he made for all men , and for all ranks and orders of men ; especially for kings and all that are in authority , that under them christians might lead a quiet and peaceable life in all godliness and honesty . and this he tells us was very suitable to the christian religion , by which god designed the salvation of mankind ; and therefore it must needs be very acceptable to him that we should offer up prayers and thanksgivings to him in behalf of all men : for this , saith the apostle , is good and acceptable in the sight of god our saviour , who will have all men to be saved , and to come to the knowledge of the truth . and then it follows in the next words , for there is one god , and one mediator between god and men , the man christ jesus , who gave himself a ransome for all : as if he had said , this universal charity of christians , in praying for all men , must needs be very acceptable to him to whom we put up our prayers , god the father , who sent his son for the salvation of all men : and to him likewise by whom we offer up our prayers to god , and is among us christians the only media or between god and men , in virtue of that price and ransom which he paid for the redemption of all mankind , i say , for this reason it must needs be very acceptable to him that we should pray for all men , because he died for all men , and now that he is in heaven at the right hand of god intercedes with him for the salvation of those for whom he died : there is one god , and one mediator between god and men , the man christ jesus , who gave himself a ransome for all . which words , though they be brought in to prove more immediately that it is acceptable to god our saviour , that we should put up prayers to him for all men , because he desires the salvation of all men , and hath sent his son to purchase the salvation of all men , by the sacrifice of himself ; and in virtue of that sacrifice to be the only mediator between god and us : i say , though this be the immediate scope and design of these words , yet they are likewise a direction to us , unto whom we ought to address our prayers , namely , to god ; and by whose mediation and intercession we ought to put up our prayers to god the father , namely , by his son jesus christ , who is constituted the only mediator between god and men. there are several propositions contained in this and the following verse ; but i shall at present confine my self to the first , namely , that there is one god , that is , but one , as st. paul elsewhere expresseth it , there is none other god but one. and moses lays this as the foundation of the natural law , as well as of the jewish religion , the lord he is one god , and there is none besides him , that is , besides jehovah , whom the people of israel did worship as the only true god. and this the prophet isaiah perpetually declares in opposition to the polytheism and variety of gods among the heathen . i am the first , and i am the last , and besides me there is no god. and again , is there any god besides me ? there is no god , i know not any : he , who hath an infinite knowledge and knows all things , knows no other god. and our b. saviour makes this the fundamental article of all religion , and the knowledge of it necessary to every man's salvation ; this , says he , is life eternal , to know thee the only true god. the unity of the divine nature is a notion wherein the greatest and the wisest part of mankind did always agree , and therefore may reasonably be presumed to be either natural , or to have sprung from some original tradition delivered down to us from the first parents of mankind : i mean , that there is one supreme being , the author and cause of all things , whom the most ancient of the heathen poets commonly called the father of gods and men . and thus aristotle in his metaphysicks defines god , the eternal and most excellent , or best of all living beings . and this notion , of one supreme being , agrees very well with that exact harmony which appears in the frame and government of the world , in which we see all things conspiring to one end , and continuing in one uniform order and course ; which cannot reasonably be ascribed to any other but a constant and uniform cause ; and which to a considering man does plainly shew that all things are made and governed by that one powerful principle , and great and wise mind which we call god. but although the generality of mankind had a notion of one supreme god , yet the idolatry of the heathen plainly shews that this notion , in process of time , was greatly degenerated , and corrupted into an apprehension of a plurality of gods ; though in reason it is evident enough , that there can be no more gods than one ; and that one , who is of infinite perfection , is as sufficient to all purposes whatsoever , as ten thousand deities , if they were possible , could possibly be ; as i shall shew in the following discourse . now this multitude of deities ; which the fond superstition and vain imagination of men had formed to themselves , were by the wiser sort , who being forced to comply with the follies of the people endeavoured to make the best of them , supposed to be either parts of the universe which the egyptians , as plutarch tells us , thought to be the same with god ; but then the more considerable parts of the universe they parcelled out into several deities ; and as the ocean hath several names , according to the several coasts and countries by which it passeth ; so they gave several names to this one deity according to the several parts of the world which several nations made the objects of their worship . or else , they adored the several perfections and powers of the one supreme god under several names and titles , with regard to the various blessings and benefits which they thought they received from him. thus the indian philosophers , the brachmans , are said to have worshipped the sun as the supreme deity ; and he certainly is the most worshipful of all sensible beings , and bids fairest for a deity ; especially if he was , as they supposed , animated by a spirit endued with knowledg and understanding . and if a man , who had been bred in a dark cave , should all on the sudden be brought out at noon-day to behold this visible world ; after he had viewed and consider'd it a while , he would in all probability pitch upon the sun as the most likely , of all the things he had seen , to be a deity . for if such a man had any notion of a god , and were to chuse one upon sight , he would without dispute fix upon the sun , and fall down before him and worship him. and macrobius manageth this as his main plea for the idolatry of the heathen ; that under all the several names of their gods they worshipped the sun : and this diversity of names was but a more distinct conception and acknowledgment of the many blessings and advantages which mankind received from him , and a more particular and express adoration of the several powers and perfections which were in him. and this was the very best defence , and all the tolerable sense which the wisest among the heathen could make of the multitude of their deities . and yet whilst they generally owned one supreme being that was the principle and original of all things , they worshipped several subordinate deities as really distinct from one another . some of these they fancied to be superior to the rest and to have their residence in heaven ; by which marsilius ficinus supposes plato to mean no more but the chief of the angels . these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dii superi and dij caelestes , superior and heavenly gods : the scripture terms them the host of heaven , meaning the sun , moon and stars , which they supposed to be animated , or at least to be inhabited by angels , or glorious spirits , whom they called gods. other of their deities were accounted much inferior to these , being supposed to be the souls of their deceased heroes ; who for their great and worthy deeds , when they lived upon earth , were supposed after death to be translated into the number of their gods. and these were called semidei and deastri , that is , half gods and a sort of gods : and as the other were celestial , so these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of terrestrial spirits that were presidents and procurators of human affairs here below , that is , a middle sort of divine powers that were mediators and agents between god and men , and did carry the prayers and supplications of men to god , and bring down the commands and blessings of god to men. but in the midst of all this crowd and confusion of deities , and the various superstitions about them , the wiser heathen , as thales , pythagoras , socrates , plato , aristotle , tully , plutarch and others , preserved a true notion of one supreme god , whom they defined an infinite spirit , pure from all matter and free from all imperfection : and all the variety of their worship was , as they pretended in excuse of it , but a more particular owning of the various representations of the divine power and excellencies which manifested themselves in the world , and of the several communications of blessings and favours by them imparted to men : and tertullian observes , that even when idolatry had very much obscured the glory of the sovereign deity , yet the greater part of mankind did still in their common forms of speech appropriate the name of god in a more especial and peculiar manner to one , saying , if god grant , if god please , and the like . so that there is sufficient ground to believe that the unity of the divine nature , or the notion of one supreme god , creator and governor of the world , was the primitive and general belief of mankind : and that polytheism and idolatry were a corruption and degeneracy from the original notion which mankind had concerning god ; as the scripture-history doth declare and testify . and this account which i have given of the heathen idolatry doth by no means excuse it . for whatever may be said by way of extenuation in behalf of some few of the wiser and more devout among them , the generality were grossly guilty both of believing more gods , and of worshipping false gods. and this must needs be a very great crime , since the scripture every where declares god to be particularly jealous in this case , and that he will not give his glory to another , nor his praise to graven images . nay , we may not so much as make use of sensible images to put us in mind of god , lest devout ignorance , seeing the worship which wise men paid towards an idol , should be drawn to terminate their worship there , as being the very deity it self ; which was certainly the case of the greatest part of the heathen world. and surely those christians are in no less danger of idolatry , who pay a veneration to images by kneeling down and praying before them ; and in this they are much more inexcusable , because they offend against a much clearer light ; and yet when they go about to justify this practice are able to bring no other nor better pleas for themselves than the heathen did for their worshipping of images , and for praying to their inferior deities , whom they looked upon as mediators between the gods in heaven and men upon earth . there is but one objection , that i know of , against the general consent of mankind concerning the unity of god ; and it is this , that there was an ancient doctrine of some of the most ancient nations , that there were two first causes or principles of all things ; the one the cause of all good , and the other of all the evil that is in the world : the reason whereof seems to have been , that they could not apprehend how things of so contrary a nature , as good and evil , could proceed from one and the same cause . and these two principles in several nations were called by several names . plutarch says that among the greeks the good principle was called god , and the evil principle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the devil . in conformity to which ancient tradition the manichees , a sect which called themselves christians , did advance two principles , the one infinitely good , which they supposed to be the original cause of all the good which is in the world ; the other infinitely evil , to which they ascribed all the evils that are in the world. but all this is very plainly a corruption of a much more ancient tradition concerning that old serpent the devil , the head of the fallen angels , who by tempting our first parents to transgress a positive and express law of god brought sin first into the world and all the evils consequent upon it ; of which the scripture gives us a most express and particular account . and as to the notion of a being infinitely evil , into which this tradition was corrupted , after idolatry had prevailed in the world , besides that it is a contradiction , it would likewise be to no purpose to assert two opposite principles of infinite , that is of equal force and power , for two infinites must of necessity be equal to one another ; because nothing can be more or greater than infinite , and therefore if two infinite beings were possible they would certainly be equal , and could not be otherwise . now that the notion of a principle infinitely evil is a contradiction will be very plain , if we consider that what is infinitely evil must in strict reasoning , and by necessary consequence , be infinitely imperfect ; and therefore infinitely weak , and for that reason , though never so malicious and mischievous , yet being infinitely weak and foolish , could never be in a capacity either to contrive mischief or to execute it . but if it should be admitted that a being infinitely mischievous could be infinitely knowing and powerful , yet it could effect no evil ; because the opposite principle of infinite goodness , being also infinitely wise and powerful , they would tye up one another's hands . so that upon this supposition the notion of a deity must signify just nothing , because by virtue of the eternal opposition and equal conflict of these two principles they would keep one another at a perpetual baye ; and being just an equal match to one another , the one having as much mind and power to do good as the other to do evil , instead of being two deities they would be but two idols , able to do neither good nor evil . and having , i hope , now sufficiently cleared this objection , i shall proceed to shew how agreeable this principle , that there is but one god , is to the common reason of mankind , and to the clearest and most essential notions which we have of god : and this will appear these two ways . first , by considering the most essential perfections of the divine nature . secondly , from the repugnancy and impossibility , the great absurdity and inconvenience of supposing more gods than one. first , by considering the most essential perfections of the divine nature . absolute perfection which we ascribe to god , as the most essential notion which mankind hath always had concerning him , does necessarily suppose unity ; because this is essential to the notion of a being that is absolutely perfect , that all perfection meets and is united in such a being : but to imagine more gods , and some perfections to be in one and some in another , does destroy the most essential notion which men have of god , namely , that he is a being absolutely perfect , that is , as perfect as is possible : now to suppose some perfections in one god which are not in another , is to suppose some possible perfection to be wanting in god , which is a contradiction to the most natural and the most easie notion which all men have of god , that he is a being in whom all perfections do meet and are united : but if we suppose more gods , each of which hath all perfections united in him , then all but one would be superfluous and needless ; and therefore by just and necessary consequence not only may , but of necessity must be supposed not to be ; since necessary existence is essential to the deity ; and therefore if but one god be necessary , there can be no more . secondly , from the repugnancy and impossibility , the great absurdity and inconvenience of the contrary . for suppose there were more gods , two for example ; and if there may be two there may be a million , for we can stop no where : i say , suppose two gods ; either these two would be in all perfections equal and alike , or unequal and unlike : if equal and alike in all things then , as i said before , one of them would be needless and superfluous , and if one why not as well the other ? they being supposed to be in all things perfectly alike ; and then there would be no necessity at all of the being of a god ; and yet it is granted on all hands that necessary existence is essential to the notion of a god : but if they be unequal , that is , one of them inferior to and less perfect than the other , that which is inferior and less perfect could not be god , because he would not have all perfection . so that which way soever we turn the thing and look upon it , the notion of more gods than one is by its own repugnancy and self-contradiction destructive of it self . before i come to apply this doctrine of the unity of god , i must not pass by a very considerable difficulty , which will most certainly arise in every mans mind , without taking particular notice of it , and endeavouring to remove it , if i can . and it is the doctrine of the b. trinity , or of three real differences or distinct persons in one and the same divine nature . and though this be not a difficulty peculiar only to the christian religion , as by the generality of those who urge this objection against christians hath been inconsiderately thought ; for it is certain , that long before christianity appeared in the world , there was a very ancient tradition , both among jews and heathen , concerning three real differences or distinctions in the divine nature , very nearly resembling the christian doctrine of the trinity , as i shall have occasion more fully to shew by and by : yet it cannot be denied , but that this difficulty doth in a more especial manner affect the christian religion ; the generality of christians , who do most firmly believe the trinity , believing likewise at the same time , more stedfastly if it be possible , that there is but one god. to us , saith st. paul , that is , to us christians , there is but one god. but how can this possibly consist with the common doctrine of christians concerning the trinity , god the father , son , and h. ghost , to each of whom they attribute , as they verily believe the scripture does , the most incommunicable properties and perfections of the divine nature ? and what is this less in effect than to say , that there are three gods ? for the clearing of this difficulty i shall , with all the brevity i can , offer these following considerations ; which i hope , to an impartial and unprejudiced judgment , will be sufficient to remove it , or at least to break the main force and strength of it . i. i desire it may be well considered , that there is a wide difference between the nice speculations of the schools , beyond what is revealed in scripture , concerning the doctrine of the trinity , and what the scripture only teaches and asserts concerning this mystery . for it is not to be denied but that the schoolmen , who abounded in wit and leisure , though very few among them had either exact skill in the h. scriptures , or in ecclesiastical antiquity and the writings of the ancient fathers of the christian church : i say , it cannot be denied but that these speculative and very acute men , who wrought a great part of their divinity out of their own brains as spiders do cobwebs out of their own bowels , have started a thousand subtleties about this mystery , such as no christian is bound to trouble his head withal ; much less is it necessary for him to understand those niceties which we may reasonably presume that they who talk of them did themselves never thoroughly understand ; and least of all is it necessary to believe them . the modesty of christians is contented in divine mysteries to know what god hath thought fit to reveal concerning them , and hath no curiosity to be wise above that which is written . it is enough to believe what god says concerning these matters ; and if any man will venture to say more , every other man surely is at his liberty to believe as he sees reason . ii. i desire it may in the next place be considered , that the doctrine of the trinity , even as it is asserted in scripture , is acknowledged by us to be still a great mystery , and so imperfectly revealed as to be in a great measure incomprehensible by human reason . and therefore though some learned and judicious men may have very commendably attempted a more particular explication of this great mystery by the strength of reason , yet i dare not pretend to that , knowing both the difficulty and danger of such an attempt , and mine own insufficiency for it . all that i ever designed upon this argument was to make out the credibility of the thing from the authority of the h. scriptures , without descending to a more particular explication of it than the scripture hath given us ; lest by endeavouring to lay the difficulties which are already started about it new ones should be raised , and such as may perhaps be much harder to be removed than those which we have now to grapple withal . and this i hope i have in some measure done in one of the former discourses . nor indeed do i see that it is any ways necessary to do more ; it being sufficient that god hath declared what he thought fit in this matter , and that we do firmly believe what he says concerning it to be true , though we do not perfectly comprehend the meaning of all that he hath said about it . for in this and the like cases i take an implicite faith to be very commendable , that is , to believe whatever we are sufficiently assured god hath revealed , though we do not fully understand his meaning in such a revelation . and thus every man who believes the h. scriptures to be a truly divine revelation does implicitely believe a great part of the prophetical books of scripture and several obscure expressions in those books , though he do not particularly understand the meaning of all the predictions and expressions contained in them . in like manner , there are certainly a great many very good christians who do not believe and comprehend the mysteries of faith nicely enough to approve themselves to a scholastical and magisterial judge of controversies , who yet if they do heartily embrace the doctrines which are clearly revealed in scripture and live up to the plain precepts of the christian religion , will i doubt not be very well approved by the great and just , and by the infallibly infallible judge of the world. iii. let it be further considered , that though neither the word trinity , nor perhaps person , in the sense in which it is used by divines when they treat of this mystery , be any where to be met with in scripture ; yet it cannot be denied but that three are there spoken of by the names of father , son , and h. ghost , in whose name every christian is baptized , and to each of whom the highest titles and properties of god are in scripture attributed : and these three are spoken of with as much distinction from one another as we use to speak of three several persons . so that though the word trinity be not found in scripture , yet these three are there expresly and frequently mentioned ; and a trinity is nothing but three of any thing . and so likewise though the word person be not there expresly applied to father , son , and h. ghost ; yet it will be very hard to find a more convenient word whereby to express the distinction of these three . for which reason i could never yet see any just cause to quarrel at this term . for since the h. spirit of god in scripture hath thought fit in speaking of these three to distinguish them from one another , as we use in common speech to distinguish three several persons , i cannot see any reason why , in the explication of this mystery which purely depends upon divine revelation , we should not speak of it in the same manner as the scripture doth : and though the word person is now become a ●erm of art , i see no cause why we should decline it , so long as we mean by it neither more nor less than what the scripture says in other words . iv. it deserves further to be considered , that there hath been a very ancient tradition concerning three real differences or distinctions in the divine nature ; and these , as i said before , very nearly resembling the christian doctrine of the trinity . whence this tradition had its original is not easie upon good and certain grounds to say ; but certain it is that the jews anciently had this notion : and that they did distinguish the word of god , and the h. spirit of god , from him who was absolutely called god , and whom they looked upon as the first principle of all things ; as is plain from philo judaeus , and moses nachmanides , and others cited by the learned grotius in his incomparable book of the truth of the christian religion . and among the heathen , plato ; who probably enough might have this notion from the jews , did make three distinctions in the deity by the names of essential goodness , and mind , and spirit . so that whatever objections this matter may be liable to , it is not so peculiar a doctrine of the christian religion as many have imagined , though it is revealed by it with much more clearness and certainty : and consequently , neither the jews nor plato have any reason to object is to us christians ; especially since they pretend no other ground for it but either their own reason , or an ancient tradition from their fathers : whereas we christians do appeal to express divine revelation for what we believe in this matter , and do believe it singly upon that account . v. it is besides very considerable , that the scriptures do deliver this doctrine of the trinity without any manner of doubt or question concerning the unity of the divine nature : and not only so , but do most stedfastly and constantly assert that there is but one god : and in those very texts , in which these three differences are mentioned , the unity of the divine nature is expresly asserted ; as where st. john makes mention of the father , the word , and the spirit , the unity of these three is likewise affirmed , there are three that bear record in heaven , the father , the word , and the spirit ; and these three are one. vi. it is yet further considerable , that from this mystery , as delivered in scripture , a plurality of gods cannot be inferred without making the scripture grosly to contradict it self ; which i charitably suppose the socinians would be as loth to admit as we our selves are . and if either councils , or fathers , or schoolmen , have so explained this mystery as to give any just ground , or so much as a plausible colour for such an inference , let the blame fall where it is due , and let it not be charged on the h. scriptures ; but rather , as the apostle says in another case , let god be true , and every man a liar . viithly and lastly , i desire it may be considered , that it is not repugnant to reason to believe some things which are incomprehensible by our reason ; provided that we have sufficient ground and reason for the belief of them : especially if they be concerning god , who is in his nature incomprehensible ; and we be well assured that he hath revealed them . and therefore it ought not to offend us that these differences in the deity are incomprehensible by our finite understandings ; because the divine nature it self is so , and yet the belief of that is the foundation of all religion . there are a great many things in nature which we cannot comprehend how they either are , or can be : as the continuity of matter , that is , how the parts of it do hang so fast together , that they are many times very hard to be parted ; and yet we are sure that it is so , because we see it every day . so likewise how the small seeds of things contain the whole form and nature of the things from which they proceed and into which by degrees they grow ; and yet we plainly see this every year . there are many things likewise in our selves , which no man is able in any measure to comprehend , as to the manner how they are done and performed : as the vital union of soul and body : who can imagine by what device or means a spirit comes to be so closely united and so firmly link'd to a material body , that they are not to be parted without great force and violence offer'd to nature ? the like may be said of the operations of our several faculties of sense and imagination , of memory and reason , and especially of the liberty of our wills : and yet we certainly find all these faculties in our selves , though we cannot either comprehend or explain the particular manner in which the several operations of them are performed . and if we cannot comprehend the manner of those operations which we plainly perceive and feel to be in our selves , much less can we expect to comprehend things without us ; and least of all can we pretend to comprehend the infinite nature and perfections of god , and every thing belonging to him. for god himself is certainly the greatest mystery of all other , and acknowledged by mankind to be in his nature , and in the particular manner of his existence , incomprehensible by human understanding . and the reason of this is very evident , because god is infinite , and our knowledge and understanding is but finite : and yet no sober man ever thought this a good reason to call the being of god in question . the same may be said of god's certain knowledge of future contingencies which depend upon the uncertain wills of free agents : it being utterly inconceivable how any understanding , how large and perfect soever , can certainly know beforehand that which depends upon the free will of another , which is an arbitrary and uncertain cause . and yet the scripture doth not only attribute this foreknowledge to god , but gives us also plain instances of god's foretelling such things , many ages before it happened , as could not come to pass but by the sins of men , in which we are sure that god can have no hand ; though nothing can happen without his permission : such was that most memorable event of the death of christ who , as the scripture tells us , was by wicked hands crucified and stain ; and yet even this is said to have happened according to the determinate foreknowledge of god , and was punctually foretold by him some hundreds of years before . nay , the scripture doth not only ascribe this power and perfection to the divine knowledge , but natural reason hath been forced to acknowledge it , as we may see in some of the wisest of the philosophers . and yet it would puzzle the greatest philosopher that ever was , to give any tolerable account how any knowledge whatsoever can certainly and infallibly foresee an event through uncertain and contingent causes . all the reasonable satisfaction that can be had in this matter is this , that it is not at all unreasonable to suppose that infinite knowledg may have ways of knowing things which our finite understandings can by no means comprehend how they can possibly be known . again , there is hardly any thing more inconceivable than how a thing should be of it self , and without any cause of its being ; and yet our reason compels us to acknowledge this ; because we certainly see that something is , which must either have been of it self and without a cause , or else something that we do not see must have been of it self and have made all other things : and by this reasoning we are forced to acknowledge a deity , the mind of man being able to find no rest but in the acknowledgment of one eternal and wise mind as the principle and first cause of all other things ; and this principle is that which mankind do by general consent call god. so that god hath laid a sure foundation of our acknowledgment of his being in the reason of our own minds : and though it be one of the hardest things in the world to conceive how any thing can be of it self , yet necessity drives us to acknowledge it whether we will or no : and this being once granted , our reason , being tired in trying all other ways , will for its own quiet and ease force us at last to fall in with the general apprehension and belief of mankind concerning a deity . to give but one instance more ; there is the like difficulty in conceiving how any thing can be made out of nothing ; and yet our reason doth oblige us to believe it : because matter , which is a very imperfect being and merely passive , must either always have been of it self ; or else , by the infinite power of a most perfect and active being , must have been made out of nothing : which is much more credible , than that any thing so imperfect as matter is should be of it self : because that which is of it self cannot be conceived to have any bounds and limits of its being and perfection ; for by the same reason that it necessarily is and of it self , it must necessarily have all perfection , which it is certain matter hath not ; and yet necessary existence is so great a perfection , that we cannot reasonably suppose any thing that hath this perfection to want any other . thus you see , by these instances , that it is not repugnant to reason to believe a great many things to be , of the manner of whose existence we are not able to give a particular and distinct account . and much less is it repugnant to reason to believe those things concerning god which we are very well assured he hath declared concerning himself , though these things by our reason should be incomprehensible . and this is truly the case as to the matter now under debate : we are sufficiently assured that the scriptures are a divine revelation , and that this mystery of the trinity is therein declared to us . now that we cannot comprehend it , is no sufficient reason not to believe it : for if this were a good reason for not believing it , then no man ought to believe that there is a god , because his nature is most certainly incomprehensible . but we are assured by many arguments that there is a god ; and the same natural reason which assures us that he is , doth likewise assure us that he is incomprehensible ; and therefore our believing him to be so doth by no means overthrow our belief of his being . in like manner , we are assured by divine revelation of the truth of this doctrine of the trinity ; and being once assured of that , our not being able fully to comprehend it is not reason enough to stagger our belief of it . a man cannot deny what he sees , though the necessary consequence of admitting it may be something which he cannot comprehend . one cannot deny the frame of this world which he sees with his eyes , though from thence it will necessarily follow that either that or something else must be of itself ; which yet , as i said before , is a thing which no man can comprehend how it can be . and by the same reason a man must not deny what god says , to be true ; though he cannot comprehend many things which god says : as particularly concerning this mystery of the trinity . it ought then to satisfy us that there is sufficient evidence that this doctrine is delivered in scripture , and that what is there declared concerning it doth not imply a contradiction . for why should our finite understandings pretend to comprehend that which is infinite , or to know all the real differences that are consistent with the unity of an infinite being : or to be able fully to explain this mystery by any similitude or resemblance taken from finite beings ? but before i leave this argument , i cannot but take notice of one thing which they of the church of rome are perpetually objecting to us upon this occasion . and it is this , that by the same reason that we believe the doctrine of the trinity , we may and must receive that of transubstantiation . god forbid : because of all the doctrines that ever were in any religion , this of transubstantiation is certainly the most abominably absurd . however , this objection plainly shews how fondly and obstinately they are addicted to their own errors , how mishapen and monstrous soever ; insomuch that rather than the dictates of their church , how absurd soever , should be called in question they will question the truth even of christianity it self ; and if we will not take in transubstantiation , and admit it to be a necessary article of the christian faith , they grow so sullen and desperate that they matter not what becomes of all the rest : and rather than not have their will of us in that which is controverted , they will give up that which by their own confession is an undoubted article of the christian faith and not controverted on either side ; except only by the socinians , who yet are hearty enemies to transubstantiation , and have exposed the absurdity of it with great advantage . but i shall endeavour to return a more particular answer to this objection ; and such a one as i hope will satisfy every considerate and unprejudiced mind , that after all this confidence and swaggering of theirs there is by no means equal reason either for the receiving or for the rejecting of these two doctrines of the trinity and transubstantiation . first , there is not equal reason for the belief of these two doctrines . this objection , if it be of any force , must suppose that there is equal evidence and proof from scripture for these two doctrines : but this we utterly deny , and with great reason ; because it is no more evident from the words of scripture that the sacramental bread is substantially changed into christ's natural body by virtue of those words , this is my body , than it is that christ is substantially changed into a natural vine by virtue of those words , i am the true vine ; or than that the rock in the wilderness , of which the israelites drank , was substantially changed into the person of christ , because it is expresly said , that rock was christ ; or than that the christian church is substantially changed into the natural body of christ , because it is in express terms said of the church , that it is his body . but besides this , several of their own most learned writers have freely acknowledged , that transubstantiation can neither be directly proved , nor necessarily concluded from scripture : but this the writers of the christian church did never acknowledge concerning the trinity , and the divinity of christ ; but have always appealed to the clear and undeniable testimonies of scripture for the proof of these doctrines . and then the whole force of the objection amounts to this , that if i am bound to believe what i am sure god says , tho i cannot comprehend it ; then i am bound by the same reason to believe the greatest absurdity in the world , though i have no manner of assurance of any divine revelation concerning it . and if this be their meaning , though we understand not transubstantiation , yet we very well understand what they would have , but cannot grant it ; because there is not equal reason to believe two things , for one of which there is good proof , and for the other no proof at all . secondly , neither is there equal reason for the rejecting of these two doctrines . this the objection supposes , which yet cannot be supposed but upon one or both of these two grounds : either because these two doctrines are equally incomprehensible , or because they are equally loaded with absurdities and contradictions . the first is no good ground of rejecting any doctrine , merely because it is incomprehensible ; as i have abundantly shew'd already . but besides this , there is a wide difference between plain matters of sense , and mysteries concerning god ; and it does by no means follow that , if a man do once admit any thing concerning god which he cannot comprehend , he hath no reason afterwards to believe what he himself sees . this is a most unreasonable and destructive way of arguing , because it strikes at the foundation of all certainty , and sets every man at liberty to deny the most plain and evident truths of christianity , if he may not be humor'd in having the absurdest things in the world admitted for true . the next step will be to persuade us that we may as well deny the being of god because his nature is incomprehensible by our reason , as deny transubstantiation because it evidently contradicts our senses . 2dly . nor are these two doctrines loaded with the like absurdities and contradictions : so far from this , that the doctrine of the trinity , as it is delivered in the scriptures , and hath already been explained , hath no absurdity or contradiction either involved in it , or necessarily consequent upon it : but the doctrine of transubstantiation is big with all imaginable absurdity and contradiction . and their own schoolmen have sufficiently exposed it ; especially scotus , and he designed to do so , as any man that attentively reads him may plainly discover : for in his disputation about it he treats this doctrine with the greatest contempt , as a new invention of the council of lateran under pope innocent ill. to the decree of which council concerning it he seems to pay a formal submission , but really derides it as contrary to the common sense and reason of mankind , and not at all supported by scripture ; as any one may easily discern that will carefully consider his manner of handling it and the result of his whole disputation about it . and now suppose there were some appearance of absurdity and contradiction in the doctrine of the trinity as it is delivered in scripture , must we therefore believe a doctrine which is not at all revealed in scripture , and which hath certainly in it all the absurdities in the world , and all the contradictions to sense and reason ; and which once admitted , doth at once destroy all certainty ? yes , say they , why not ? since we of the church of rome are satisfied that this doctrine is revealed in scripture ; or , if it be not , is defined by the church , which is every whit as good . but is this equal , to demand of us the belief of a thing which hath always been controverted , not only between us and them , but even among themselves , at least till the council of trent ? and this upon such unreasonable terms , that we must either yield this point to them or else renounce a doctrine agreed on both sides to be revealed in scripture . to shew the unreasonableness of this proceeding , let us suppose a priest of the church of rome pressing a jew or turk to the belief of transubstantiation , and because one kindness deserves another , the jew or turk should demand of him the belief of all the fables in the talmud , or in the alchoran ; since none of these , nor indeed all of them together , are near so absurd as transubstantiation : would not this be much more reasonable and equal than what they demand of us ? since no absurdity , how monstrous and big soever , can be thought of , which may not enter into an understanding in which a breach hath been already made wide enough to admit transubstantiation . the priests of baal did not half so much deserve to be exposed by the prophet for their superstition and folly , as the priests of the church of rome do for this sensless and stupid doctrine of theirs with a hard name . i shall only add this one thing more , that if this doctrine were possible to be true , and clearly prov'd to be so ; yet it would be evidently useless and to no purpose . for it pretends to change the substance of one thing into the substance of another thing that is already and before this change is pretended to be made . but to what purpose ? not to make the body of christ , for that was already in being ; and the substance of the bread is lost , nothing of it remaineth but the accidents which are good for nothing , and indeed are nothing when the substance is destroy'd and gone . all that now remains is to make some practical inferences from this doctrine of the unity of the divine nature . and they shall be the same which god himself makes by moses , which text also is cited by our saviour , hear , o israel , the lord thy god is one lord ; and thou shalt love the lord thy god with all thine heart , and with all thy soul , and with all thy mind , and with all thy strength : and thou shalt love thy neighbour as thy self . so that according to our saviour the whole duty of man , the love of god and of our neighbour is founded in the unity of the divine nature . i. the love of god ; the lord thy god is one lord , therefore thou shalt love him with all thy heart , &c. this is the first and great commandment : and it comprehends in it all the duties of the first table as naturally flowing from it . as that we should serve him only , and pay no religious worship to any but to him. for to pay religious worship to any thing is to make it a god and to acknowledge it for such : and therefore god being but one , we can give religious worship to none but to him only . and among all the parts of religious worship none is more peculiarly appropriated to the deity than solemn invocation and prayer . for he to whom men address their requests , at all times , and in all places , must be supposed to be always every where present , to understand all our desires and wants , and to be able to supply them ; and this god only is , and can do . so likewise from the unity of the divine nature may be inferr'd , that we should not worship god by any sensible image or representation : because god being a singular being there is nothing like him , or that can without injuring and debasing his most spiritual and perfect and immense being be compared to him : as he himself speaks in the prophet , to whom will ye liken me , saith the lord , and make me equal ? and therefore with no distinction whatsoever can it be lawful to give religious worship , or any part of it , to any but god : we can pray to none but to him , because he only is every where present , and only knows the hearts of all the children of men ; which solomon gives as the reason why we should address our supplications to god only , who dwelleth in the heavens . so that the reason of these two precepts is founded in the unity and singularity of the divine nature , and unless there be more gods than one , we must worship him only , and pray to none but him : because we can give invocation to none but to him only whom we believe to be god ; as st. paul reasons , how shall they call on him in whom they have not believed ? ii. the love likewise of our neighbour is founded in the unity of the divine nature , and may be inferr'd from it : hear , o israel , the lord thy god is one lord , therefore thou shalt love thy neighbour as thy self . and the apostle gives this reason why christians should be at unity among themselves ; there is one god and father of all , and therefore we should keep the unity of the spirit in the bond of peace , that is , live in mutual love and peace . the prophet likewise assigns this reason why all mankind should be upon good terms with one another , and not be injurious one to another , have we not all one father ? hath not one god created us ? why do we then deal treacherously every man against his brother ? and therefore when we see such hatred and enmity among men , such divisions and animosities among christians , we may not only ask st. paul's question , is christ divided ? that we cannot agree about serving him ; either all to serve him in one way , or to bear with one another in our differences : i say we may not only ask st. paul's question , is christ divided ? but may ask further , is god divided ? is there not one god , and are we not all his offspring ? are we not all the sons of adam , who was the son of god ? so that if we trace our selves to our original , we shall find a great nearness and equality among men : and this equality that we are all god's creatures and image , and that the one only god is the father of us all , is a more real ground of mutual love , and peace , and equity in our dealings one with another , than any of those petty differences and distinctions of strong and weak , of rich and poor , of wise and foolish , of base and honourable , can be to encourage men to any thing of insolence injustice , and inequality of dealing one towards another . because that wherein we all agree , that we are the creatures and children of god and have all one common father , is essential and constant ; but those things wherein we differ are accidental and mutable , and happen to one another by turns . thus much may suffice to have spoken concerning the first proposition in the text , there is one god : to him , father , son , and h. ghost , be all honour and glory , dominion and power , now and for ever . amen . finis . books printed for b. aylmer , and w. rogers . archbishop tillotson's sermons and discourses , in four volumes , octavo . — six sermons concerning the divinity of our b. saviour . 8vo . — six sermons . i. of stedfastness in religion . ii. of family-religion . iii. iv. v. of the education of children . vi. of the advantages of an early piety . in 8vo . price 3 s. in 12s . 1 s. 6d . — persuasive to frequent communion in the sacrament of the lord's supper . 8vo . stitcht 3d. in 12s . bound , 6 d. — rule of faith : or an answer to mr. sergeant's book . — discourse against transubstantiation , octavo , alone , price 3 d. stitcht . books printed for b. aylmer . the works of the learned dr. isaac barrow , late master of trinity-college in cambridge : published by his grace john late lord archbishop of canterbury ; in four volumes in folio . a demonstration of the messias , in which the truth of the christian religion is proved , especially against the jews . by richard lord bishop of bath and wells . also his lordships charge to the clergy of his diocess . a sermon preached before the lord-mayor on easter-tuesday , on april the 21 st . being a spittle-sermon . as also three single sermons on several occasions . writ by richard lord bishop of bath and wells . a discourse of the great disingenuity and unreasonableness of repining at afflicting providences ; and of the influence which they ought to have upon us : on job 2. 10. published upon occasion of the death of our gracious sovereign , queen mary , of most blessed memory ; with a preface containing some observations touching her excellent endowments , and exemplary life . certain propositions by which the doctrine of the holy trinity is so explained , according to the ancient fathers , as to speak it not contradictory to natural reason : together with a defence of them , in answer to the objections of a socinian writer , in his newly printed considerations on the explications of the doctrine of the trinity , occasioned by these propositions among other discourses . a second defence of the propositions , in answer to a socinian manuscript , in a letter to a friend . together with a third defence of those propositions , in answer to some newly published reflections , &c. by edward lord bishop of gloucester . a sermon preached before the lord-mayor , on easter-wednesday . as also three single sermons on several occasions . writ by edward lord bishop of gloucester . the holy bible , containing the old testament , and the new , with annotations and parallel scriptures ; to which is annexed the harmony of the gospels : as also the reduction of the jewish weights , coins and measures , to our english standard , and a table of the promises in scripture ; by samuel clark ; printed in folio of a very fair letter , the like never before , in one volume . a vindication of the divine perfections , illustrating the glory of god in them , by reason and revelation : methodically digested into several meditations . by the right honourable the lord president stares , in 8vo . books printed for w. rogers . bishop of worcester's doctrines and practices of the church of rome truly represented , &c. 4to . — doctrine of the trinity and transubstantiation compar'ds , in two parts , 4to . bishop of norwich's two sermons of the wisdom and goodness of providence , before the queen at whitehall , 4to . — sermon preach'd at st. andrews-holborn , on gal. 6. 7. — of religious melancholy . a sermon preach'd before the queen at whitehall , 4to . — of the immortality of the soul , preach'd before the kind and queen at whitehall , on palm sunday , 4to . dr. sherlock , dean of st. paul's , answer to a discourse entituled , papists protesting against protestant popery , 2d . edit . 4to . — answer to the amicable accommodation of the differences between the representer and the answerer , 4to . — sermon at the funeral of the reverend dr. calamy , 4to . — vindication of some protestant principles of church-unity and catholick communion , &c. 4to . — preservative against popery , in 2 parts , with the vindication . — discourse concerning the nature , unity , and communion of the catholick church , first part , 4to . — sermon before the lord mayor november 4. 1688. 4to . — vindication of the doctrine of the trinity . 3d. edit . 4to . — case of allegiance to sovereign powers stated , &c. 4to . — vindication of the case of allegiance , &c. 4to . — fast-sermon before the queen at whitehall , june 17. 4to . — practical discourse concerning death . in octavo . eighth edition , price 3 s. in twelves , price 2 s. — practical discourse concerning judgment , fourth edit . 8vo . — sermon before the house of commons , jan. 30. 1692. 4to . — sermon preach'd before the queen , feb. 12. 1692. — the charity of lending without usury , in a sermon before the lord-mayor on easter-tuesday , 1692 4to . — sermon preach'd before the queen , june 26. 1692. 4to . — sermon preach'd at the funeral of the reverend dr. meggot , late dean of winchester , decemb. 10. 1692. 4to . — a discourse concerning the divine providence . 2d . edit . 4to . — apology for writing against socinians , 4to . — a sermon at the temple-church , december 30. 1694. upon the sad occasion of the death of our gracious queen , 4to . dr. claget's sermons in two volumes , 8vo . dr. wake 's sermons and discourses on several occasions . 8vo . a defence of the dean of st. paul's apology for writing against the socinians , 4to . a defence of dr. sherlock's notion of a trinity in unity , 4to . a commentary on the five books of moses : with a dissertation concerning the author or writer of the said books , and a general argument to each of them . by richard lord bishop of bath and wells . in two volumes , 8vo . mr. dryden's translation of ● . a. du fresnoy's art of painting , with remarks . translated into english . together with an original preface , containing a parallel betwixt painting and poetry ; as also an account of the most eminent painters , 4to . a practical discourse concerning holiness : wherein is shewed the nature , the possibility , the degrees , and necessity of holiness ; together with the means of acquiring and perfecting it . by edward pelling , d ▪ d. rector of pe●worth in sussex , and chaplain in ordinary to his majesty . the doctrine of the fathers and schools consider'd : concerning the articles of a trinity of divine persons , and the unity of god. in answer to the animadversions on the dean of st. paul's vindication of the doctrine of the holy and ever blessed trinity : in defence of those sacred articles against the objections of the socinians , and the misrepresentation of the animadverter : part the first . by j. b. a. m presbyter of the church of england . mr. wilson's discourse of religion , shewing its truth and reality ; or the suitableness of religion to human nature , 8vo . — discourse of the resurrection , shewing the import and certainty of it , 8vo . reason and religion , in some useful reflections on the most eminent hypothesis , concerning the first principles and nature of things ; with advice suitable to the subject , and seasonable for these times , 12s . mr. elis's letter to a friend , &c. 4to . — reflecter's defence of his letter to a friend , &c. 4to . — protestant resolv'd , or a discourse shewing the unreasonableness of his turning roman catholick for salvation , 4to . — religion and loyalty inseparable , a sermon preach'd at the assizes held at nottingham , sept 5. 1690. 4to . — necessity of serious consideration , and speedy repentance , 8vo . — folly of atheism demonstrated to the capacity of the most unlearned reader , 8vo . — a short scripture-catechism , 12 s. — a sermon preach'd at nottingham , octob. 4. 1694. 4to . notes, typically marginal, from the original text notes for div a62619-e320 psal . 65. 2. isa . 40. 5 , 6. matt. 24. 22. gal. 2. 16. 1 tim. 3. 16. i. 1 john 1. 1. prov. 8. 22 , 23 , &c. john 17. 5. 1 john 1 , 2. gen. 1. psal . 33. 6. 2 pet. 3. 5. colos . 1. 15 , 16 , 17. rev. 3. 14. col. 1. 18. acts 10. 36. rom. 4. 14. notes for div a62619-e7070 dr. stillingfleet , now bishop of worcester . john 3. 13. acts 20. 28. john 6. 62. john 8. 58. john 13. 3. joh. 16. 27 , v. 28. v. 29 , 30. v. 31. john 17. 5. v. 8. 1 joh. 1. 1 , 2. phil. 2. 5 , 6 , 7 , 8. 1 tim. 3. 16. heb. 13. 8. rev. 1. 8. v. 17. rev. 22. 13. v. 16. heb. 1. 2. coloss . 1. 15 , 16. heb. 1. 2. v. 2. v. 7. ps . 104. 4. v. 6. rom. 1. 4. v. 8. ps . 45. 6 , 7. v. 10 , 11 , 12. * ne referre quidem haec priora verba , de coeli terraeque creatione loquentia , ad christum potuisset autor , nisi pro concesso sumsisset christum esse summum illum deum , coeli & terrae creatorem ; praesertim si ea , ut necesse soret , primò & directè ad christum dicta esse censeas . nam cum omnia psalmi verba manifestè de deo loquuntur , christum autem deum illum esse ne unico quidem verbo in toto hoc psalmo indicetur ; necesse est ut si verba illa ad christum directa esse velis , pro concesso sumas , christum esse deum illum summum de quo in psalmo se●mo est . v. 11 , 12. ch . 1. v. 20. 1 john 5. 7. rom. 1. 25. gal. 4 8. notes for div a62619-e16410 hebr. 2. 16. matth. 14. 31. 1 cor. 1. 24. heb. 5. 5. job 33. 12 , 13. 1 cor. 1. 21. chap. i. v. 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20. notes for div a62619-e21140 iii. 1 tim. 3. 16. heb. 1. 2. 1 tim. 2. 5. heb. 7. 25. heb. 2. 16 , 17 , 18. heb. 4. 14 , 15 , 16. heb. 2. 14 , 15. joh. 5. 22 , 27. heb. 12. 14. 1 joh. 3. 3. 1 joh. 3. 7. 1 joh. 1. 20. ver . 21. notes for div a62619-e27480 joh. 3. 16. heb. 4. 15 ▪ joh. 8. 29. 1 pet. 2. 22. heb. 7. 26. 27. heb. 9. 14. 1 pet. 1. 18 , 19. 2 cor. 5. 21. eph. 5. 10 1 pet. 1. 18. joh. 15. 12. v. 13. rom. 6. 6 , 7 , 8. 1 cor. 5. 7. lev. 1. 4. heb. 9. 28. v. 28. obj. 1st . obj. 2d . obj. 3d. obj. 4th . notes for div a62619-e32470 1 cor. 8. 4. deut. 4. 35. isai . 44. 6. v. 8. adversus marcionem , i. 1. c. 10. 1 cor. 8. 6. serm. ii. l. 5. joh , 15 , 1. eph. 1. 23. deut. 6 ▪ 4. mark 12. 2● ▪ 30 , 3● isa 46. 5. 1 kings 8. 39. rom. 10. 14. eph. 4. 6. mal. 2. 10. the lawfulness of the celebration of christs birth-day debated, in case it be annnally [sic] known or not known. discussed by scripture, and consequence of scripture; and many objections answered, and refuted by reasons. by george palmer, wel-willer to a particular and solemn joyous-thankfulness to god, for his several special mercies in christ; by way of gradation. palmer, george, b. 1596 or 7. this text is an enriched version of the tcp digital transcription a90715 of text r204341 in the english short title catalog (thomason e476_10). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 34 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90715 wing p228 thomason e476_10 estc r204341 99863902 99863902 116118 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90715) transcribed from: (early english books online ; image set 116118) images scanned from microfilm: (thomason tracts ; 76:e476[10]) the lawfulness of the celebration of christs birth-day debated, in case it be annnally [sic] known or not known. discussed by scripture, and consequence of scripture; and many objections answered, and refuted by reasons. by george palmer, wel-willer to a particular and solemn joyous-thankfulness to god, for his several special mercies in christ; by way of gradation. palmer, george, b. 1596 or 7. [2], 14 p. [s.n.], london : printed in the yeer, 1649. [i.e. 1648] annotation on thomason copy: "dec: 12th". thomason received his copy in december, 1648. reproduction of the original in the british library. eng jesus christ -nativity -early works to 1800. christmas -early works to 1800. fasts and feasts -church of england -early works to 1800. a90715 r204341 (thomason e476_10). civilwar no the lawfulness of the celebration of christs birth-day debated,: in case it be annnally [sic] known or not known. discussed by scripture, a palmer, george 1649 6441 6 0 0 0 0 0 9 b the rate of 9 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2007-08 angela berkley sampled and proofread 2007-08 angela berkley text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the lawfulness of the celebration of christs birth-day debated , in case it be annnally known or not known . discussed by scripture , and consequence of scripture ; and many objections answered , and refuted by reasons . by george palmer , wel-willer to a particular and solemn joyous-thankfulness to god , for his several special mercies in christ ; by way of gradation . job . 32. 7 , 8. daies should speak , and multitude of yeers should teach knowledge , but there is a spirit in man , and the inspiration of the almighty giveth them understanding . isa. 29. 13 , 14. & 1 cor. 1. 19 , 20. for as much as this people draw neer me with their mouth , and with their lips do honour me , but have removed their heart far from me , and their fear toward me is taught by the precept of men : therefore , behold i will proceed to do a marvellous work and wonder ; for the wisdom of their wise men shall perish , and the understanding of their prudent men shal be hid . london , printed in the yeer , 1649. to the reader . beloved , it may seem strange ( to many ) that i am intermedling with controversies amongst the learned in divinity . and therefore it ▪ is likely that some will say of me , as it was somtime said of one , thou art but a stripling , but they are men of war from their youth ▪ and therefore not to be encountred with by thee . and they will think it more safer for me to be employed about meaner matters , of a lower nature , rather than to encounter with gyants . and ( perhaps ) give me a nipping check , like that of eliab to david ; viz. where are those few sheep left in the wilderness ? it is thy pride that moved thee to come and see the battel . but my answer is as that which then was made , what have i now done ? is there not a cause ? &c. there were israelites on the one side that stood for the glory of god ▪ and the lawful liberty of his children ; and there were philistines on the other side , that did defie christ and his redeemed ones , and they had one great goliah on whom they did cast their confidence , and he did approach towards the israelites with reproach and defiance , and yet those israelites remained in a kind of astonishment . our condition is somwhat like theirs ( if well examined . ) and although i am not furnished with such complete armour as some other ( spiritual ) warriours are , yet if the stone of israel be with me , i shall have good success ; you know , a jaw-bone was but a strange peice of armour , yet a thousand philistins could not stand against it , for god was with it : and his riddle did occasion the quarrel between them ; for they brake the covenant of garments and sheets , as some have done in a covenant with me here . i will not compare my self with any of those warriours : yet give me leave to put forth a riddle ; by weakness comes strength ▪ yet strength beareth down weakness . canterbury , may , 1648. yours , for truth , george palmer . the lawfvlnesse of the celebration of christs birth-day debated , &c. in the second chapter of the gospel by saint luke , from the tenth verse to the fourteenth verse , you may find , that the angel of the lord , the same day that christ jesus was born , did incite the shepherds to rejoyce , by reason of the good tydings which he then the same day brought them , concerning the birth of christ the lord : and for their example , and greater encouragement thereunto , the lord our god had then the same day , appointed a multitude of holy angels to begin the songs of praise with joy , praising god , and saying , glory to god in the highest , and on earth peace , good will towards men . yea , the first angel did render them an exceeding strong reason to move their affections and wills thereunto , in these words ; for , unto you is born ( this day ) a saviour , which is christ the lord . from whence i will note one thing by the way , from the speedy delivery of this message to the shepherds ; that if it had not bin the will of our god , that that day should be the day of their solemn joyous praise , then the angel might have divulged the birth-day of our saviour afterwards only , and not soo speedily in the same day of his birth ; but he was speedy in the delivery of his message , and emphatical in his expression , viz. this day is born unto you a saviour , which is christ the lord . and very great reason there was that men should then so rejoyce , for , if the angel told zechariah that many should rejoyce at the birth of john the baptist ( who was but the fore-runner of christ , to prepare his way before him ) as in chap. 1. verse 14. you may see ; then much more cause had the children of god had , to rejoyce at the birth of christ their saviour . in the next place , i will observe what our lord god hath caused to be written ( for our instruction in this particular , ) by the evangelist s. matthew , in chap. 2. and some of the former verses . there we may see how the lord god would cause the wise men , of the east to honour christ ( being new-born ) with precious gifts , gold , franckincense , and myrrhe ; yea you may see in the second verse , that the star that appeared unto them , did denote to them his birth ; these are the words , where is he that is born king of the iews ? for we have seen his star in the east , and are come to worship him . this birth of christ was much respected by the prophet isaiah , as in the ninth chapter of his prophesie doth appear ; for he seeing it ( by faith ) admired it in these words , behold , unto us a child is born ! &c. many scriptures might be brought in to prove the excellent esteem or account of his birth . the apostle took good notice of the excellent resemblance that is between christs bodily-birth , and our spiritual-birth , as well as of his circumcision , and our heart-circumcision , and of his death , and our dying to sin , and of his resurrection , and our rising again to newness of life . and farther , the excellencie of his birth was typified before-hand , to be very much esteemed of in a particular respect ; for every male that first opened the womb , was to be accounted holy to the lord . and if the type was to be accounted holy , then much more was the thing typified to be esteemed holy . thus i have noted to you the message of the angel to the shepherds , inciting them to rejoyce , with the reason to move them to perform that their duty ; and also the example set before them , to encourage them therein , by a multitude of angels singing out his praise , & proclaming his glory at his birth : and how the wise men did honour him , being moved by a star , denoting his birth in an especial manner . and how the prophet isaiah admired and esteemed of it ( he seeing it but by faith . ) and how his birth was esteemed in the types of it , viz. the first born male was to be esteemed holy to the lord . therefore i cannot but conclude , that christs birth was to be esteemed very highly by them then living , and therefore that they were to rejoyce for that great blessing of god , that same day of his birth , so many as could take notice of that day ; no man will deny this to be a truth , unless such as are of a diabolical spirit . and also that the birth of christ is to be much esteemed by all those that at any time afterwards do trust for salvation by him ; as it was by them that lived at that time , and so rejoyced in it . but a question is made , whether it be to be celebrated annually , and solemnly with such joy for ever after , if in case his birth-day be known to us now , as it was to them then ; or whether that incitation given by the angel to the shepherds , belongs to us christians successively and annually , or no ? first , i answer , that it concerneth us now , as much as it did those shepherds , and others then living and believing in him : for the chief reason or cause of their joy at his birth , was from the benefit which by and from him they were to receive , who then , and at that time was newly born : and we that do believe in him , do obtain the same benefit by his birth , as they did that then rejoyced in him ; and therefore it needed not to be commanded in express words successively . but some object farther , that when the jews were to keep any day successively and annually for the remembrance and solemn thanks-giving for any special benefit received ; they then were enjoyned to do it by gods special command successively and annually . to this i answer plainly , that those benefits did concern them in some temporal deliverances , and were for that particular people only , or chiefly at the most ; as the israelites deliverance out of aegypt , and their deliverance from an intended slaughter in the time of queen hester , &c. but this birth of christ concerneth all believers in all places , to the end of the world : for so saith the angel , behold , i bring you good tydings of great joy , that shall be to all people , &c. and therefore it being for the good of all believers in christ , of all sorts of people to the end of the world , it belongeth to all believers in christ to rejoyce for the birth of christ , as it did belong to them to rejoyce that were then living ; for the message is belonging to us , as much as it was to them ; in as much as the good tydings belongeth to all people : and therefore it being for the good of all believers to the end of the world , the angel requireth our greater attention and admiration , by this word , behold , behold , i bring you good tydings of great joy that shall be to all people , for unto you is born this day , &c. a saviour , which is christ the lord . and we read of no command from god for the keeping of the new-purim , but it is noted as well done by them &c. and that it ought annually to be celebrated with joy we may collect farther by reason , that it ought so to be ; for if great temporal deliverances deserved annual thanks-givings on some special daies , then doth an everlasting deliverance from damnation , deserve much more such manner of thanks . but it is farther objected , that all believers in christ , do give thanks for that great mercy of god ( as they do for all other his benefits ) upon the lords daies in special , and upon all ordinary occasions . to this i answer thus , so were the jews to do upon their sabbaths , for all their temporal deliverances ; as for their deliverance from egyptian bondage , and hamans decree of their death ; and yet they had their feast of passeover and purim , to commemorate those deliverances more specially ; and we have special daies set apart for us to praise the lord for our deliverances from the spanish invasion , and the gun-powder treason ; and also for many deliverances , from divers great dangers in these our times of war . but it is objected again , that we do not know certainly what day in our yeer christs birth-day can be celebrated , as the right and true annual day , it being not certainly known ; or at the least , it is questioned by many learned christians . to this i answer , first , that it is not so great a matter whether we know ( strictly ) the day or no ; so as we do solemnize one day thankfully , so neer the true day as we can guess ; for in such a case we shall be accepted : for so saith the apostle , god accepteth the willing mind of his children for the deed , ( which endeavoureth to perform according to their knowledge . secondly , if in case we do know the day strictly , yet it is not absolutely necessary for us to keep it upon that day alwaies 〈◊〉 for the jews did not keep their purim upon the same day of the yeer wherein their deliverance was given them , but as on the next day after ; as you may see in the book of esther , the ninth chapter , and the sixteenth verse to the two and twentienth . and christ jesus himself did excuse david for eating the shew-bread in his great ( necessity : ) and he excused his owne disciples for plucking the eares of corne upon the sabbath day , &c. upon their necessity ; and therein was the ancient proverb verified , viz. necessity hath no law . we are necessitated to observe a day neer the day of christs birth . and the passeover was to be eaten in the first moneth , as you may see in exodus 12. 2 , 3. &c. neverthelesse if you look in 2 chron. 30. 2 , 3. compared with verses the 13. and 15. you may there finde that hezekiah and his people kept it ( at that time ) in the second moneth , contrary to the institution ( in that particular , ) and the reason is there rendred , viz. that they could not keep it at that time in the first moneth ; and yet they were accepted of god too , as in the 20. verse you may see . and although it be said in the last verse now quoted , that hezekiah prayed for the people , and that the lord healed them ; which implyeth , that god was offended with them : you shall see that the reason thereof was for their not preparing themselves better when they did come , ( as in the 18. verse you may see ) for they came unpreparedly to that holy sacrament . if it be questioned whether we may keep it festivally or not ? i answer , we may and ought so to do : ( though not in excesse thereof , ) but first we are to be exercised in the use of the publike ordinances , as the preaching and hearing the word , and in godly prayers and praises , &c. and after that in plentifull feasting , and giving gifts to the poor according to our several abilities : for though fasting be for mourners , yet feasting is for joy and mirth , as you may see in the 8. chapter of the book of nehemiah , the former part of that chapter to the 13 verse , these are those words , eat the fat , and drink the sweet , and send portions to those for whom nothing is prepared , &c. for the joy of the lord is your strength : and the jewes purim was kept festivally , as in the ninth chapter doth appear , in verses the 19 , 20. 22. but it is objected again , that the name that is given to the day , or the manner of its celebration is now justly excepted against , for it is called christ-masse day , which causeth us to beleeve that it was instituted by the pope , or at the least thus named by the pope , for his service which he pretendeth to christ , is called masse , or at least , much of his service is so called . to this i answer briefly , that it is not taken for a bad service in its signification , but indifferently for either bad or good service , ( as some affirm ) and some one word may have divers significations ; and besides it is by some expositors taken for an heap and greatnesse in quantitie , and so we often now use the word , as a masse of money , and the like : but it was taken ( as some affirm ) to dismisse an assembly with a blessing , called missa . and besides if the name were given to a bad intent at the first ( which i do not beleeve ) if in case the pope first gave this name to it , ( for the first popes were such as did accompany us in the way to salvation , and were not so bad as in latter times they have been , and now are ) yet may we not omit so great a duty of joyous praise as the celebration of so great a mercy is , because some have cast in some evill weed into it ; but refine it again that it may be better spirituall nutriment . and therefore take this example of the prophet elisha , who did not cast away all the pottage which had some gourds of the wilde vine in it , but did put in some meal that might over-powre the killing strength of the gourds of that wilde vine , as you may see 2 king. 4. 38. to 42. therefore if the name offend you , you may take as quick a way to alter that fault , as the anabaptists do in a thing not so warrantable as this ; for they can provide a new name against their next washing . but it is further objected , that of late time this feasting hath been abused , by excesse therein , and many vicious actions have been committed in that day we lately so celebrated to that end we now plead so much for ; and therefore it ought to be no more observed as a day of joyous feasting in the remembrance of the birth of christ our saviour . to this i answer : thus the best things have been abused , as namely , the lords day it self ; but many things which are abused may not be taken away or made void , but the abuses purged from them , as i said before concerning the name of the day ; for , though some things may be taken away , or suspended when they are much abused , yet such things whose losse will produce very great ill consequences may not be made void ; for in so doing we shall , lose many good substances which are maintained and preserved by some means that are of lesse concernment , ( in themselves considered ) and especially it is very dangerous to clip off the speciall occasioning of the remembring of so great a mercy , as the celebration of the birth of so dear a saviour . and if we clip off so great a commemoration of christs birth now , it will make way to the neglecting of some other the like mercy another time ; and so ( ere long be ) we shall ( through the displeasure of our god ) lose all good occasions of our speciall thankfulnesse to our god for his sending of christ in the flesh . selah . the especiall celebration of christs birth-day ( though uncertainly known ) doth strengthen our faith concerning his humain nature , or of his taking it in , and of the virgin mary , contrary to the heresie of divers hereticks , as the valentinians , &c. and very likely it was therefore so specially divulged by the angel ( as gods messenger ) to be noted , and celebrated with joy by those shepheards , and also performed by the multitude of angels , as an example to men on earth , to preserve the saints from the heresies of those hereticks , as are mentioned by st. john in his 1. epistle , chap. 4. 1 , 2 , 3. and his 2d . epistle , ver. 7. for , that men may be assured that he took his humane nature in , and of the virgin mary , and not otherwise , therefore his birth is expressed by name , in these words , vnto you is born , &c. and because they should rejoyce for it timely , therefore the time is made known to them also , in these words , this day . and lest they should not be incited or moved thereunto by the bare promulgation , therfore their welfare in him , is divulged unto them , in this word saviour ; and that they might not think , that it should be to them onely , they are therefore certified that the benefit belonged to all sorts of people . and because he was to save them from their sins , therfore it was tydings of great joy , ( said the angel . ) and that they might take the greater notice of this so great a mercy , therefore the angel prepareth their attention with this word , behold , behold i bring you tydings of great joy , &c. thus we may see how the all-sufficient fore-knowing god hath provided for us a speciall means to strengthen our faith , concerning the humane nature of our saviour , taking it in , and from the virgin mary , against all those hereticall seducings of men ( that afterwards were to deny the same ) by noting his birth to the shepherds for its joyfull celebration . and surely ( as it is reported ) the polonians do kneel at the receiving of the sacrament of the body and blood of christ , because many arrians deny him to be god . so we may upon the like reason , and with a better warrant , solemnize the commemoration of christs birth , because many now begin to question his humanitie ; i say upon better warrant : viz : from the angel his inciting the shepherds to rejoyce at his birth , and the multitude of the heavenly host promulgating of their exemplary praises , for that transcendent gift , given for the everlasting joy of all ( sorts of ) people . and also , from the shepherds exemplary gloryfying , and praising god , as they returned from that joyfull sight of christ then new born , as appears ver. 20. and surely the chief question is ( by our christians that oppose the celebration of a day in commemoration of his birth ) whether we may set apart some speciall day for a joyous and festivall celebration of his birth , or whether we ought to do it onely in the generall ; and me thinks it is a very weak question for wise and knowing men to make , the premises wel considered . and you may take notice that the children of israel ( being enjoyned to offer divers offerings ) might offer some offerings over and above to the lord of their own voluntary will and affections , as thank-offerings , and the like , as you may see in levit. 22. 29. and chap. 6. 16. and they might make some vows to do , or not to do some things , and therefore david inciteth us to it in psal 50. 14. in these words , offer unto god thanksgiving , and pay thy vows to the most high . and in colos. 27. paul will have us to abound in thanksgiving . and likewise they might offer some burnt-offerings of their voluntary free will without any strict injunction in that particular , as in 2 chron. 22. 31. you may see . and in the new testament it is said , that paul had a vow ; and in acts 21. 23 it is said , that there were foure men that had a vow on them ; for , we have liberty to vow to humble and afflict our souls ( as they of the jews had ) when we please , ( upon divers occasions ) as in numb. 30. 13. and act. 21. 23. &c. and so likewise have we libertie to give thanks with joy to god particularly , and specially , upon divers occasions concurring , and solemnly too ; for , although all kinds of sacrifices might not be offered at mans choice of times , yet some kinds of sacrifices might be offered at mans choice , and choice of times ( for the more part ) and voluntarily of their free will onely , as in deut. 23. 23. what think you of that which the israelites did in the time of the reign of king hezekiah , as in 2 chron. 30. 23. you may read ; for they kept other seven dayes festivally to the lord , after they had kept the feast of the passeover ; and that 7. dayes feast ; was of their own free will and affections , by their own counsell , saith the text there . and you may there perceive that the holy ghost noteth it to their commendation . and truly if this solemne joyous thankfulnesse in a festivall way , was so acceptable to god without any speciall command , then much more will the joyous , and thankfull celebration of christs birth-day in a festivall way be acceptable upon a more warrantable ground , namely , the proclamation from god by his holy angel to the shepherds ( at first ) to rejoyce for a great good , given for the good of ( all ) people ; for we must abound in thanksgiving , and rejoyce evermore ; these being our spirituall sacrifices , as those corporall sacrifices were for them then . besides all this alreadie premised , let us take notice of the great inconveniences that cometh to the civill state of the whole kingdom , by the endeavouring to overthrow the joyous observation of this birth-day of our saviour ; and especially in these times wherein the state standeth so fickle , wicked men being apt to make an insurrection upon the least occasion : and much more upon such an occasion as this , wherein ungodly men may procure so great a partie of better men to joyne with them , though not to so bad an end , but , in an holy indignation ; for many of those that love christ , with a well-informed judgement in this particular , upon the consideration of the great love that christ hath shewed to them , in coming to be their saviour , taking flesh in and of the virgin : will be apt to be jealous of the losse of the occasion of the especiall remembring of his coming in the flesh . and besides , wicked men will be forward to take this occasion as a cloak to put on to make a par●ie for a worse end , when they see the observation thereof so much opposed . therefore it is fitting that we i 〈◊〉 itate the apostle in the cutting off occasion from them that seek occasion ( to do wickednes and mischief ) and especially in a matter that is so clearly lawfull , and convenient too , as the speciall giving of thanks with joy is , or as the joyous celebration of christs birth-day is to the spouse of christ . for , although the leviticall-ceremoniall daies , times , months , and yeers , are abolished , being but types of those things that are fulfilled by christ : as is mentioned in gal. 4. 10. see v. 3. yet the same apostle affirmeth confidently , that he that thinketh he may not set apart some dayes now under the gospel to celebrate evangelicall duties , as hearing the word , and receiving the sacraments , and offering the sacrifice of speciall thanksgivings for some speciall mercies of god , is as weak as he that thinketh that he may eat but hearbs , as you may see in rom. 14. 1 , 2 , 3 , 4 , 5 , 6. and therefore i entreat all well affected people to use their endeavour to get vitious men to be restrained from their abusing of themselves , and the time , to the dishonour of our saviour , the wounding of their own souls to everlasting death , and to the scandalizing of good men , and the perverting of others . and this may be done sometimes by gentle means , and sometimes by chastisements , and punishments , provided that the fault be a notorious sin , or at the least more then an ordinary blemish ; for i know that some make mountains of mole-hils ( comparing one sin to another ) against some men . and truly i beleeve that some do rejoyce to see some men transgresse against god in that day , because they would thereby take an occasion to make the observation of it to be odious to some that may be a mean to take it quite away ; out of a malignant spirit towards the observers of it . i hope better of many . i entreat you to consider , that when men are restrained from the libertie of timely recreation , they then ( for a time ) will be the more unruly when first they come to obtain it again ; and especially from youths , and young raw-manner'd men ; as it is with horses and cows that have been stalled up , &c. if we under the gospel be not afforded daies of refreshing , yea , and somewhat often too , we shall be in greater bondage ( in this kinde ) then the jews in or under the old testament ; for they had many festivals , and they were much refreshed by them ; shall we be in greater bondage to labour then they were ? and shall not we have liberty from sparing dye● , for feasting , as well as they ? they feasted divers dayes together , sometimes , and thereby love and good will was the better occasioned in many that were godly ; and we may do so too ; though not with all the same ceremonies as they did , because not altogether to the same end as they did ; and at such times the poore may be the more easily relieved , and give thanks to god , and pray for us . and by this means men will not be so forward to borrow so much of the sabbath , or lords day to prophane it as ( perhaps ) now they do , when they shall have other convenient time , for their necessarie recreation . i do confesse that some things that are lawfull to be observed and celebrated , may ( for a time ) be suspended , and not celebrated ; provided that it be not forborn as a thing unlawfull , but as a thing inconvenient ; as to prevent a farther mischief for the present time ; but if that which in it self is lawfull , be forborn as a thing unlawfull , then will honest knowing men be offended , and so it will breed a great disturbance in the state ; evill men taking that occasion as a fair cloak to put on , for to begin a quarrell ; and so incite some better men to take part with them ( though not ayming at the same end ) ; therefore it is fitting that men be taught how to distinguish between things lawfull , and things unlawfull ; and between those things that are so lawfull as that they may not be dispensed with , so as to neglect the celebration thereof at the instant time ; and those things that may be dispensed with for a time to prevent some great mischief . and now i will note ( to those that shall either read or hear the premises in this little tract ) some of the particulars contained in the same , for their better remembring what i have been hitherto spelling . first , that the celebration of christs birth with joy was promulgated to the shepherds , because he was born to them a saviour . secondly , that they had an example set before them to lead them on to the performance of that their duty , by a multitude of angels singing out his glory at his birth . thirdly , that his birth was much respected by the prophet isaiah , he seeing it but by faith . fourthly , that the wisemen of the east were sent by the speciall providence of god , by a speciall star , to honour christ being new born . fifthly , that because the angel told zachariah that many should rejoyce at the birth of john the baptist , ( who was but the fore-runner of christ ) therefore , they were to rejoyce at the birth of christ their saviour much more . sixthly , that it is our dutie to rejoyce for the birth of christ as much as it was their duty so to do , because the benefit of his birth belongeth to us as much as it did unto them then ; for the tydings of joy by reason of the birth of our saviour christ , belong to all those that at any time did , do , or shall beleeve in him , as said the angel . seventhly , divers questions are answered , as , first whether we are , or ought , to keep it annually and successively , in case the day of his birth be known to us annually in the strict time . eightly , whether we ought , or may , keep the celebration of christs birth as neer the annuall day , as may be , if in case the strict time be not known to us as it was to those shepherds then living at his birth , &c. and many the like questions . ninthly , that if in case there had been no command given for the joyous celebration of his birth , yet we may do it at our freedome of choice which is left us by the will of god ; for i have proved , that as the jews might afflict their souls voluntarily ( as they had occasions ) so they might rejoyce , and offer thanksgivings at their own free will solemnly without any speciall command , ( at some convenient time ) at their own choice . tenthly , i have proved , that the jews in the dayes of king hezekiah did keep seven dayes with joyous feasting to the lord , by their own counsell , after they had kept the passeover , without any command from god so to do ; and yet the holy ghost noteth it as acceptable , and therefore it is an example for us to do the like . and if we kept more dayes evangelically holy , we should not sin in so doing . eleventhly , i have noted divers reasons for the keeping of the celebration of his birth-day , as to prevent us from being seduced to the heresie of those that did ( and perhaps now do ) deny that christ came in the flesh ; and that he did not take it in and of the virgin mary , &c. and lastly , i have noted divers other inconveniences that may hap to the civill state by our not observing it in times of divisions ( in some cases , ) and therefore the premises well considered , ( especially with the leave of authority ) i will conclude with the words of st. paul in 1 corinth . 5. 8. though he spake it in a spirituall way , let us keep the feast , not with old leaven , neither with the leaven of malice and wickednesse : but with the unleavened bread of sinceritie and truth . thus let strength bear down weaknesse . octob. 17. 1648. imprimatur john downame . finis . the great mystery of godliness jesus christ our lord god and man, and man with god; one in jesus christ our lord. by mr. erbury minister of the word. erbery, william, 1604-1654. this text is an enriched version of the tcp digital transcription a00395 of text s120456 in the english short title catalog (stc 10511.5). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 42 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a00395 stc 10511.5 estc s120456 99855653 99855653 21155 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a00395) transcribed from: (early english books online ; image set 21155) images scanned from microfilm: (early english books, 1475-1640 ; 738:10) the great mystery of godliness jesus christ our lord god and man, and man with god; one in jesus christ our lord. by mr. erbury minister of the word. erbery, william, 1604-1654. [4], 43, [1] p. printed by m. f[lesher] for rob. milbourne, in little britain, at the signe of the holy lambe, london : 1640. an edition of: the great mystery of godlinesse. printer's name from stc. helps to devotion, partly in outline form. identified as stc 10511a on umi microfilm, reel 738. reproduction of the original in the folger shakespeare library. eng jesus christ -mystical body -early works to 1800. a00395 s120456 (stc 10511.5). civilwar no the great mystery of godliness: jesus christ our lord god and man, and man with god; one in jesus christ our lord. by mr. erbury minister of erbery, william 1640 7922 15 0 0 0 0 0 19 c the rate of 19 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2006-11 tcp assigned for keying and markup 2006-11 aptara keyed and coded from proquest page images 2008-03 elspeth healey sampled and proofread 2008-03 elspeth healey text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion the great mystery of godliness : jesus christ our lord god and man , and man with god ; one in jesus christ our lord . by mr. erbury minister of the word . 1 cor. 2. 6 , 7 , 14. we speak wisdome among them that are perfect ; yet not the wisdome of this world , nor of the princes of this world that come to nought ; but we speak the wisdome of god in a mystery . but the naturall man receiveth not the things of the spirit of god ; for they are foolishnesse unto him : neither can he know them because they are spiritually discerned . gal. 3. 28. ye are all , one , in jesus christ . london , printed by m. f. for rob. milbourne , in little britain , at the signe of the holy lamb . 1640. the mysticall union of christ and his church ; grace , mercy and peace with all spirituall and speciall blessings of heaven be multiplied upon you and in you , by the blessed spirit from god the father through christ jesus our lord . amen . q. what must you do to be holy here , and happy hereafter ? a. two things ; first , know christ , john , 17. 3. secondly , be knit unto him , john●7 . 21 , 22 , 23 , 24. q. by what meanes may we come ●o this ? a. first , outwardly . 1. in the word i am taught to know him joh. 17. 8. 2. in the sacraments i am tied and knit to him , 1 cor. 10. 61. secondly , inwardly 1. by faith on my part , ephe. 3. 17. gal. 3. 27 , 28 , 29. 1. grounded on the word wherein i receive him . 2. growing in the sacrament wherein i am received into him . 2. by the spirit on gods part , 1 cor. 6. 17. and 12. 13. 1. assuring christ unto me in the word , eph. 1. 13. 2. sealing christ unto me in the sacrament , rom. 4. 11. this is my body , so the word saies without , when the bread is given in the sacrament , and so the spirit speaks within , assuring , yea , making 1. the body of christ as verily present to the faithfull , as the bread is to the receiver , 1 cor. 11. 24 , 26. 2. the faithfull partaker of christs body as verily as of the bread which he eates , 1 cor. 10. 16. 3. the faithfull one with christs body as verily as the bread received & eaten is one with his body that feeds upon it , 1 cor. 12. 12. part . i. quest . what is it to know christ ? a. to find 1. the want of christ , phil. 3. 7. 2. the worth of christ , phil. 3. 8. 3. a willingnesse in me to receive christ , phil. 3. 9 , 10 , 12 , 14. first , when i feele the want of christ in respect of the guilt and filth of sin in me . secondly , find the worth of christ to pardon and purge my sin . thirdly , feele and find a willingnesse in me to receive , christ , that is , to accept of him on his own conditions . 1 not only to be my priest and jesus to save me by his blood , heb. 2. 17 2 nor only to be my prophet and christ , to teach me by his word , act. 3. 22. 3 but also to be my prince & lord to rule mee by his spirit , leaving my old lust , and living by his laws , denying my selfe , and delighting to do whatever he commands , act. 5. 31. then i know christ , and this is to beleeve in him . read 1 joh. 1. 6 , 7. and cha. 2. 1 , 2 , 3 , 4. so mat. 28. 20. mar. 9. from v. 43. to the end . luke 6. 46. joh. 15. 14. §. 1. q. how do you know the want of christ ? a. 1 i am far and for ever in my selfe separated from god by my sin naturall and actuall , isa. 59. 2. psal. 58 3. ephe. 2. 13 , 14. 2 i am foully stained and stinking with all sin in my whole nature , soule and body , psal. 14. 3. and 51. 5. rom. 3 from ver. 10. to 20. 3 there is no power in me to think a good thought , or to keep any one of gods commandements once in all my life , 2 cor. 3. 5. rom. 3. 9 , 10. james 3. 2. 4 there is no plague but is upon me , and for the sinfulnesse of my nature & sins of my life , every curse of god is on my soule and body in this life , and that which is to come , deut. 27. 26. & 28. 16 mat. 25. 41. 5 there is no good dwelling in my flesh , nay not onely an emptinesse of all good , but an enmity against it , gen. 6. 5. rom. 7. 18. & 8. 7. 6 i have no power to please god in any good i doe , rom. 8. 8. prov. 15. 8. heb. 11. 6. 7 i have no hope to goe to heaven when i die , 1 cor. 15. 50. rev. 21. 27. o how miserable and wretched is that man or woman that lives and dies ( as many doe , mat. 7. 13. ) in this corrupt and cursed condition without christ ! §. 2. q. vvhat worth do you find in christ ? a. 1. the excellency of his person , being the onely begotten , beloved son of god , the heire of all things , the head of his church , angels , principalities and powers , being subject unto him , eph. 1. 21 , 22. col. 1. 15 , 16 , 17 , 18 , 19. heb. 1 , 2 , 3 , 4. 1 pet. 3. 22. 2 the exceeding riches of his grace freely offered , and fully given unto me in the gospel , eph. 2. 7. & 3. 8. isay 61. 1 , &c. 3 the blessings that he brings , acts 3. 26. eph. 1. 3. 4 the graces that he gives , john 1. 14. 16. o how happy is that man or woman that is made one with the son of god! ( how few are they christ knowes , mat. 7. 14. ) yet thrice happy is hee or shee that have him for their head and husband , who hath all power in his hands , all heavenly blessings to bestow upon them , all spirituall graces to give unto them , and an unsearchable riches of grace to endow them to eternall glory . q. what is the grace of christ ? a. it is an honourable , holy and happy condition that christ hath called me unto by the gospel ; who being the second adam , received my nature unto himselfe , restored it with himselfe into favour with god againe from whom i fell , and raised my faln nature into a higher favour and grace with god the father then it was in the first adam before his fall , eph. 2. 5 , 6. 1 he hath taken my nature separated from god , and hath now united it to the godhead for ever , joh. 1. 14. heb. 2. 11 , 14. 2 he hath sanctified my nature sinfull in me , but perfectly holy in him , luke 1. 35. joh. 17. 19. heb. 7. 26. 3 he hath in my nature fulfilled the whole law for me , which i could never doe , rom. 10. 5. & 8. 4. 4 hee hath for my sin in my stead suffered the whole wrath of the lord , the curse of the law which i could never suffer , isa. 53. 4 , 5. 2 cor. 5. 21. gal. 3. 13. 1 pet. 2. 24. 5 he filled my nature in himselfe with all grace , god gave him not the spirit by measure , but being made flesh , we beheld his glory , the glory as of the only begotten of the father , full of grace and truth , john 1. 14. and 3. 34 , 35. 6 he fulfilled all righteousnesse that was to be done or suffered in life or death by me , in my nature , in whom god was well pleased , mat. 3. 15 , 17. mat. 12. 18. 7 he raignes in my nature glorified above all in heaven , ephes. 1. 20. §. 3. q. vvhy are you so willing to receive christ ? a. that i may be knit unto him , gal , 3. 26. 28. part . ii. q. vvhat is it to bee knit unto christ . a. to become one with him by his spirit , and my faith looking up and laying hold on my nature in him , that as hee tooke my flesh and made it his , so i take his flesh and make it mine , that thus i might bee one with him and he with me . i dwell in him and he in me ; hee dwelleth in me by faith , and i dwell in him in my flesh ; that as my nature is become his , so all his might be mine , joh. 17. 21. and 6. 56. ephes. 3. 17. cant. 6. 7. q. how are you one with christ jesus ? a. 1. not one in conceit and imagination . 2 nor one in consent and affection . 3 nor one in substance and transfusion , as if the godhead or manhood of christ were mixt with any substance . 4 but one in spirit , or rather one spirit , that is more , the self-same spirit dwelling in him , dwels in me : so uniting me unto him , that through his manhood from his godhead , it conveyes , and i receive all spirituall life in soule and body for ever , 1 cor. 6. 17 rom. 8. 11. 1 joh. 3. 23. john 6. 60. q. what union then is this that is betweene christ and you ? a. the nearest that may be imagined : for there is an union , first , of linage or flesh ; thus many kinsmen are one . 2 of love or friendship ; thus many men are one , acts 4. 32. the soule of jonathan was knit to david , and this union of spirits is nearer then the first of bodies . 3 matrimoniall ; thus man and wife are one , and this union is nearer then both the former , seeing married persons are not onely one in flesh , but in highest love and friendship ; besides a man must forsake father , nearest flesh and friends to follow and cleave to his wife . 4 mysticall , thus christ and his church are one by a nearer union then all the three ; for christ is not onely , first , partaker of flesh and blood with us , heb. 2. 14. secondly , we are his friends , john 15. 14. thirdly , he is our husband also , isay 54. 5. fourthly , but also he is our head , and we are members of his body , of his flesh , and of his bone ; and this union is called mysticall , because it is more then any , unconceivable in thought , and unutterable by tongue ; kinsmen , friends , and married ones must die , and then their union ends . but christ hath so taken my flesh as never to be divided from it ; such a friend as not life nor death can divide me from him , whose love passeth all knowledge and time , loving me unto the end , and after all ; and not onely beloved , but i am betrothed and married to him for ever , and not onely betrothed , but i am of his body , of his flesh , and of his bones , nay , by faith i eate his flesh and drink his blood , what nearer union can be ? q. what is it to eat his flesh ? a. 1. to apprehend , apply , and partake of his flesh as my owne , as the meat i eat is mine . 2 to beleeve that i am truely and really ( though spiritually ) united unto him , and one with him , of his bone , and of his flesh , as the meat i eat becomes one with my substance . 3 to expect in faith for all grace and growth in good strength in his services , quickning and comfort , and eternall life from the flesh of christ : as the meat i eat maintaines life , gives nourishment and enables mee for all naturall actions , so doth christ , for spirituall bread strengthens mans heart , and wine cheares it , so , and more in mee doth christs flesh and blood . q. how shall i make this knowledge of christ effectuall , and the knot fast for ever ? a. 1. by a faithfull humble meditating on the grace of christ , joh. 6. 43 , 44 , 45 , 55 , 56. 2 by an affectionate hearty thanksgiving to god the father who hath blessed me with all spirituall blessings in christ , eph. 1. 3. 3 by a fruitfull diligent growing in all the graces of the spirit , joh. 15. 3. 4 by fervent daily prayer to god the father through christ jesus by the spirit to enlighten and lead me to the love of god unto eternall life , eph. 1. 17. and 3. 19. 2 thess. 3. 5. §. 4. q. how doe you meditate on christ ? a. i desire to know christ , not as one farre from mee , but as one with me , and i in him , and from him , or rather through my flesh in him , receiving all things from god the father for my salvation . this is the meaning of that , joh. 6. 56. spoken of before , to eate the flesh of christ ( i. e. ) by faith to apply and truly to partake of christs flesh as mine owne , and being out of my self , in it to have life , and through it to have all things that concerne grace and glory . this is that s. paul determined to know , onely jesus christ , and him crucified , 1 cor. 2. 2. gal. 2. 20. for this excellent knowledge s. paul counted all things but dung , that he might win christ ; what is that ? that i might bee found in him not having mine owne righteousnesse but his , not my selfe , but him , phil. 3. 8 , 9 , 10. q. what doe you meditate of in christ ? a. 1. i finde my nature , soule and body united to god in him , and therefore feele my self reconciled , and at one with god the father ; his father , my father , his god my god , joh. 14. 20. 21 , 23. & 20. 17. 2 i see my nature sanctified perfectly in his person , from which i seek a power to sanctifie mine more and more in my person , heb. 2. 11. john 17. 10. 3 as hee hath fulfilled the law for me , so 1 in him god accounts me righteous , rom. 3. 22. 2 cor. 5. 21. 2 in me god accepts of my upright purpose to please him in all things for perfect righteousnesse , psal. 119. 1 , 2 , 3 , 4 , 5 , 6. 3 from him i receive a power to perform the whole law in every point , though not perfectly in the highest pitch and purity that the law requires , yet ( seeking and striving to perfection ) pleasingly as god accepts in christ jesus ; who fulfilling the law for me in my flesh , which he took , writes the law in me by his spirit , which he gives , making me to delight ●n the law of god in the inward man , to be ready to doe his will , to have respect to all his commandements , to refrain my feet from every evill way , to purge my self from all filthinesse of flesh and spirit , perfecting holinesse in his fear , jer. 31. 33. & 32. 40. heb. 8. 10. rom. 7. 22. psal. 40. 8. & 119. 6. 101. 2. 2 cor. 7. 1 phil. 3. 12 , 13 , 14 , 15. 4 he hath satisfied gods justice in suffering in my stead , being made a curse for me , and in his own self bearing my sins in his own body upon the tree ; so i look for 1 peace in my self from above , being crucified with christ , gal. 2. 20 2 power over sin within , being crucified with christ in my corrupt nature , rom. 6. 6. christ stood on the crosse as my surety in my stead . 1 as a sinner ; for he was made sin for me , 2 cor. 5. 2. 2 as accursed , for hee was made a curse for me , gal. 3. 13. so being one with him . 1 as hee in my nature is full o● grace , so out of his fulnesse i looke to receive grace for grace , joh. 1. 16. col. 1. 9. & 2. 3 , 9 , 10. 2 my best duties are in me damnable , but in christ jesus , god and man , my mediator and master , my person is accepted , and all my actions pleasing , eph. 1. 6. 3 i see my self shut out of paradise , i have no hope of heaven in my selfe , a dead dog , a damned creature , an heir of hell ; but god which is rich in mercy , for his great love wherewith hee hath loved me when i was dead in sin , hath quickned me together with christ , and raised mee up with him , and made me sit together in heavenly places with christ jesus . so then in christ i rose , and in christ now i raign in heaven being now on earth , ( i. e. ) i see by faith my own nature in christ sitting at the right hand of god , who is my good and great high priest , in 1 presenting my person to the father and making mee pleasing unto him , heb. 4. 14. 2 perfuming my prayers , and praying for mee to his father , heb. 7. 25. revel. 8. 3 , 4. 3 preparing a place for me , and me for that place by his spirit , john 14. 2 , 16. col. 1. 12. §. 5. q. vvhat are the blessings that christ jesus brings ? a. first , eternall election to life in his fathers love , eph. 1. 4. 2 adoption to become the son of god with himselfe , eph. 1. 5. 3 acceptation of my person , and all my actions in him , eph. 1. 6. 4 redemption of my soule and body by his blood ; and justification , whereby i am fully cleared from gods judgement , freed from gods wrath , my sins forgiven , and i freely accounted as just , eph. 1. 7. 5 vocation , whereby i am the called of christ jesus , rom. 1. 6. in the gospel , wherein he hath abounded to me in all wisdome and prudence , having made knowne unto mee the mystery of his will , eph. 1. 8 , 9. 6 eternall salvation , and an immortall inheritance in heaven with all angels and saints that ever were or shall be , eph. 1. 10 , 11. and all this to the praise of the glory of his grace , eph. 1. 6 , 12. §. 6. q. vvhat are the graces that christ jesus gives ? a. 1. knowledge , col. 2. 3. to understand , 1 the word of god and meaning of the scriptures , luke 24. 45. 2 the will of god , iohn 15. 15. and the minde of christ , 1 cor. 2. 16. 3 the mysteries , of the kingdome of heaven , mat. 13. 11. 4 the misery , wretchednesse , blindnesse , poverty , nakednesse of my naughty nature , rev. 3. 17 , 18. rom. 7. 18. 5 the graces of the spirit in me , and the good things which are freely given unto mee of god through christ jesus , 1 cor. 2. 12. 2 faith , with the beginning and increase thereof , mark 9. 24. luke 17. 5. eph. 2. 8. 3 repentance with a mourning melting spirit , acts 5. 31. for every sin in my self and others by christs look on me , luke 22. 61 , 62. and mine on christ , zech. 12. 10. 4 love to god and men , good and bad , deut. 30. 6. rom. 5. 5. 1 thes. 4. 9. mat. 5. 44. 5 the feare of the lord god , ier. 32. 40. this covenant is made in christ , heb. 8. 8. therefore he gives it , working it in mee by his spirit , and warning me of it by his word , luke 12. 5. 6 hope of my inheritance in heaven , rom. 15. 13. 2 thess. 2. 16. 7 in a word all other graces springing from the father , the fountaine of grace , conveied in christ , through his flesh by his spirit into my heart , shed abroad and streaming on to everlasting life , iohn 4. 14. & 7. 37 , 38. gal. 5. 22 , 23 , 24. §. 7. q. vvhat must you doe on your part to continue your communion with god the father in christ jesus by the spirit ? a. 1. generally . 1 fly for my life every sin open or secret , and every appearance of evill that may separate betweene god and me , or make mee faile of his grace in christ , or grieve his holy spirit , esay 59. 2. heb. 12. 15. eph. 4. 30. 2 follow after holinesse , and in all holy occasions , company and courses , commanded by god and commended by good men , continue and increase in all goodnesse & all good duties , cleansing my selfe continually from all filthinesse of flesh and spirit , perfecting holinesse in his feare , 2 cor. 7. 1. 2 particularly . 1 i give all diligence alwayes to make my calling and election sure , 2 pet. 1. 10. 2 walke humbly with my god hourely , with a reverend awfull respect of his presence , fearing to offend his majesty in any thing , mich. 6. 8 psal. 139. 2 , 3. 3 renew my repentance daily for my hourely offences or frailty , confessing them in particular , and craving pardon , and purging , 1 joh. 1. 9. 4 i humble my selfe weekly in fasting for some speciall sins and daily slips in his service , or my calling ; put aside some houres , if i cannot a whole day , mat. 5. 20. and 6. 17. 5 remember to covenant monthly with my lord in the sacrament of the body and bloud of christ jesus , or as oft as it is administred , 1 cor. 11. 26. 6 once in the yeare cast up all my accounts , see how my communion is increased , and my corruptions lessened , and how far i am gone and grown in grace , and in the knowledge of christ , lev. 16. 34. once a yeare merchants cast up their whole accounts , and husbandmen know their increase of corne and cattell ; so they who are wise merchants and working christians , may observe in themselves a change or increase in a yeares space , what cannot be so sensibly perceived in a short time . 7 the christian sabbaths and saints must be my delight , holy and honorable , when , and with whom i have more opportunity and time to have communion with thy god , isa. 58. 13. psal. 16. 3. 8 the word of god must abide & dwell in me richly , wherein i may acquaint my selfe with my masters will , my fathers love , and communicate both to my fellow servants and brethren , col. 3. 16. 9 take heed of omitting any occasion of doing good , or receiving good in conference or company with men , or my good duty in publicke or private before god , mal. 3. 16. 10 beware of carelesse and customary performance of any holy duty , but do it in love of communion with my god , that by every prayer i make , every word i heare , &c. i may come neerer to him in christ jesus , jer. 48. 10. psal. 73. 28. 11 weane my selfe from the world , use the world as not using it , entangle not my self in other mens matters nor mine own , draw heavenly thoughts from earthly things , deny my selfe not only in indifferent , but in lawfull , yea necessary things , 1 cor. 7. 31. & 6. 12. 12 watch my heart with all diligence , the rising of my lust , the checks of my conscience , the motions of the spirit , &c ▪ pro. 4. 23. 13 worke out my salvation with feare and trembling , striving harder ▪ running faster , and pressing on to the prize of the high calling of god in christ jesus , phil. 2. 12. and 3. 14. 14 observe still my present estate ▪ the tempter of my soule , my spirituall decayes , deadnesse , dulnesse , hardnesse of heart , security , strangenesse from god , i suffer not these to stay long upon me , but stir up my selfe by repentance and prayer , and strengthen the things which remaine and are ready to die , rev. 3. 2 , 17. and 2. 4 , 5. 15 goe forward in good duties , fruitfull in good works , fervent in spirit , zealous in gods cause , sensible of the least sinne , and above all things beward of barrennesse and back-sliding , and an evill heart of unbeliefe in departing from the living god , 1 cor. 15. 58. col. 1. 10. rom. 12. 11. 1 thes. 5. 22. heb. 10. 16 stir up my faith continually , seek to the lord , strengthen it , study the promises , apply them perfectly , and in them christ to thy selfe , sticke very fast unto the lord , cleave unto him , cling about him , depart not from him , depend upon him , delight in him , and be thankfull to him , beleeve and live in the light of his countenance , and of his commandements , isa. 64. 7. 2 tim. 1. 6. 1 pet. 1. 13. act. 11. 23. 17 in my nearest approaches , and dearest imbraces by him , i am not too bold , but in my strongest feelings , sweetest refreshments , spirituall consolations in christ , comforts of the spirit , joy in gods face and favour , i feare and tremble before him , psal. 2 11. 1 pet. 1. 17. 18 feare the lord my god all my dayes , a feare not of distrust but of diligence to work , & jealousie to watch my selfe , a feare not servile only of his justice , but sonnelike of his goodnesse , a feare not to drive me from god , but to draw mee to him ; wee cannot beleeve or love the lord too much , but yet god doth not cocker his children , therefore when thou most beleeves● that thou liest in the arms of his love , feare the more , lest then thou fall asleep , secure and sweetly sin : satan seeks but this , to find thee thus , hee cares not then , but rocks , sits by , and sings , and keeps thee fast asleep , with the sweet sound of faith and assurance pro. 28. 14. oh the slights of satan , the methods , mysteries , and depths of the devill , in our neerest communion with god to cast us farthest from him ! 19 continue constant in prayer , watching thereunto with all perseverance , present my selfe oft before the lord upon my knees , in my closet , or some corner , if it bee but a word or two , 't will increase my acquaintance and my communion with him ; have my heart ever upward , heavenly and humble , sending up sometimes strong groanes , sudden sighs , short ejaculations , petitions or prayses in the midst of worldly affairs , callings and company , &c. when they think not of it , steale a secret thought to the throne of grace , and my father which seeth in secret , &c. luk. 18. 1. eph. 6. 18. col. 4. 2. 1 pet. 4. 7. neh. 2. 4. §. 8. q. vvhat should you especially pray for ? a. 1 that the god of our lord ●esus christ , the father of glory may give unto me the spirit of wisdom and revelation in the knowledge of him ; the eye of my understanding being enlightened , that i may know what is the hope of his calling , and what the riches of the glory of his inheritance in the saints : and what is the exceeding greatnesse of his power to us-ward , who beleeves according to the working of his mighty power . in 1 pardoning all my sinnes against him , num. 14. 17. 2 subduing the power of every sin in me , mich. 7. 19. 3 sanctifying me more and more in spirit , soule , and body blamelesse , 1 thes. 5. 23. 4 strengthening mee in all hi● services , isa. 40. 29. 5 supporting me in all my sufferings , faintings , feares , isa. 41. 1● 6 supplying all my wants exceeding abundantly above all tha● i can aske or think , eph. 3. 20. 7 saving me to the uttermo●● from all evill , heb. 7. 25. 8 preserving me to salvation , tha● i fall not from good , 1 pet. 1. 5 ▪ 9 presenting me faultlesse before his glorious presence with joy , jude 24. 10 raising me at the last day , and changing my vile body that it may be like unto his glorious body , according to his mighty working , &c. phil. 3. 21. which he wrought in christ when he raised him from the dead , and set him at his own right hand in the heavenly places , far above all principality , and power , and might , and dominion , and every name that is named , not only in this world , but also in that which is to come : and hath put all things under his feet , and gave him to be the head over all things to the church ; which is his body , the fulnesse of him that filleth all in all , eph. 1. 17 , 18 , &c. 2 that god would grant me according to the riches of his glory , to be strengthened with might by his spirit in the inner man , that christ may dwell in my heart by faith , that being rooted and grounded in love , i may be able to comprehend with all saints what is the breadth , and length , and depth , and height : and to know the love of christ which passeth knowledge , that i may be filled with all the fulnesse of god , eph. 3. 16 , 17 , 18. 1 the fulnesse of the knowledge of his will , col. 1. 9. 2 the full assurance of his favour , col. 2. 2. 3 the fulnesse of all grace in christ jesus . 4 the fulnesse of all joy in the holy ghost , unspeakeable and glorious , not only in the feelings of faith , but of afflictions , 1 pet. 1. 6 , 8. rom. 5. 3. 5 the fulnesse of glory in his haevenly kingdome at his right hand , when he sits to intercede for mee and his whole mysticall body , to raigne in us his members , and over his and our enemies , till the last day , when he shall deliver up the kingdome to god the father , 1 cor. 15. 28. then god shall be all in all , when wee shall bee filled with the fulnesse of god , and see him face to face . now we see god the father mediately in the face of christ , then we shal see him immediately face to face with christ : yet without a mediator ; now we are filled with the fulnesse of christ only , then we shall be filled with the fulnesse of god alone . 1 we are the fulnesse of christ who being his members , he accounts himselfe but maimed without us , eph. 1. 23 1 cor. 12. 12. 2 we have the fulnesse of god , in christ , who being our head , supplies by his spirit all things unto us , that can be had in god the father , or from him , what ever can make us : 1 holy in him here , 2 happy with him hereafter . ephe. 3. 19. 1 john 1. 3. now unto him who is able to do exceeding abundantly above all that we aske or thinke , according to the power that worketh in us : unto him be glory in the church by christ jesus , throughout all ages , world without end , amen , eph. 3. 20 , 21. in him ( that is christ ) we actually are by our actuall incorporation into that society which hath him for their head , and doth make together with him one body ( he and they in that respect having one name , 1 cor. 12. 12. ) for which cause by vertue of this mysticall conjunction , we are of him and in him , even as though our flesh and bones should be made continuate with his . hooker pag. 123. ergo gratulemur & agamus gratias , non solumnos christianos factos esse , sed etiam christum . intelligitis , fratres , gratiam dei super nos ; capitis , admiramini , gaudete . christus facti sumus ; si enim ille caput est , & nos membra , totus ille homo & nos . august . in iohan. tract. 31. let us rejoyce and give thankes , that we are not onely made christian men , but also made christs brethren ; yee understand the grace of god , that is upon us ; ye understand it , ye wonder at it . rejoyce ye , we are made christ . for if he be the head and we the members , both he and we are one whole man . the mystery of jesus christ , emmanuel god with us . the mystery of incarnation . god with us : receiving us into himself , uniting our nature with his into the person of his son , mat. 1. 23. ioh. 1. 14. heb. 2. 16. 1 tim. 3. 16. god with us . the mystery of reconciliation . god with us : reconciling us unto himselfe , accepting our persons , not imputing our sins by the blood of his son , 2 cor. 5. 18 , 19. god in christ . the mystery of regeneration . god with us : renewing our natures to bee like himselfe , partakers of the divine nature , changing us into his owne image by the spirit of his son , col. 1. 27 , 28. 2 cor. 3. 18. 2 pet. 1. 4. christ in us . the mystery of mysticall vnion . god with us : uniting our persons to his son by his spirit and our faith , wherby we are members of christs body , of his bone , and of his flesh , which we feed on , finding life , grace , and spirituall strength , conveyed through it by the spirit from god the father , eph. 5. 30 , 32. ioh. 6. 56 , 60. we in christ . the mystery of the gospel . god with us : who were without god , without christ , without hope or mercy , no people , strangers from the common-weale of israel , and covenant of promise , enemies of god , children of his wrath , in the power of the devil , sitting in darknesse and shadow of death , dead in sins , and the damnation of hell , at that time we were thus , being gentiles , till christ came in the flesh : and at this time we are thus , being as gentiles , till our effectuall calling by christs spirit , eph. 2. 12. & 3. 3 , 5. we with israel . the mystery of the first resurrection . god with us : in calling home his old people israel ( who are now as wee were ) into one church with us to confesse , professe and praise christ jesus our lord , together on earth , rom. 11. 25. the jewes restoring a resurrection , rom. 11. 15. ( that is ) the first resurrection , rev. 20. 5 , 6. israel with us . the mystery of the second resurrection . god with us : in calling us all up by the sound of a trump , at the second comming of christ , changing our bodies and carrying us up both body and soule to meet the lord jesus in the aire , where and when the whole church militant and triumphant , the family in heaven and earth , both jew and gentile , and all the israel of god shall meet at once , and so wee shall ever bee with the lord , 1 cor. 15. 51. 1 thess. 4. 17. all israel , and we with god . the first mystery was god with us , the last mystery shall bee , we with god , and god all in all . 1 cor. 15. 28. though i understand all mysteries , and have not love , i am nothing , 1 cor 13. a plaine tryall by the word of god of mans spirituall estate whether he be in christ jesus , or no . in the state of nature-damnation — or in the state of grace — salvation . flesh . spirit . 1 there is therefore now no condemnation to — — them that are in christ jesus . who walke not after the flesh — — but after the spirit , rom. 8. 1. they that are after the flesh do mind the things of flesh . — but they that are after the spirit , mind the things of the spirit , v. 5. the carnall mind is enmity against god , for it is not subject unto the law of god , neither in deed can be : so then they that are in the flesh cannot please god , ver. 7 , 8. but to bee spiritually minded , is life and peace , v. 6. but ye are not in the flesh , but the spirit , if so bee that the spirit of god dwell in you ; but if any have not the spirit of christ , he is none of his , v. 9. now then brethren wee are debtors not to the flesh , to live after the flesh , but yet if ye live after the flesh , yee shall die , ver. 12. but if through the spirit yee mortifie the deeds of the flesh , yee shall live , v. 13. now the works of the flesh are manifest , which are adultery , fornication , uncleannesse , lasciviousnesse , idolatry , witchcraft , hatred , variance , emulation , wrath , strife , seditions , heresies , , envyings , murthers , drunkennesse , revellings , and such like ; of which i tell you before , as i have told you in time past , that they which do such shall not inherit the kingdome of god , gal. 5. 19 , 20 , 21. but the fruit of the spirit is love , joy , peace , long-suffering , gentlenesse , goodnesse , faith , meeknesse , temperance , against such there is no law ; and they that are christs have crucified the flesh , with the affections and lusts thereof . if we live in the spirit , let us walke in the spirit , galat. 5. 22 , 23 , 24 , 25. 2 if any man be — in christ , he is a new creature — old things are passed away , — — all things are become new , 2 cor. 5. 17. if wee say wee have fellowship with with him , and walke in darknesse , we lie , 1 joh. 1. 6 , 7. he that saith he abideth in him , ought himselfe also to walke , as he walked , 1 ioh. 2. 7. he that saith i know him , and keepeth not his commandements , is a lyar 1 john 2. 4. but who so keepeth his word , in him verily is the love of god perfected : hereby know we that we are in him , 1 ioh. 2. 5. he that committeth sin , is of the devill , 1 joh. 3. 8. whosoever abideth in him , sinneth not , 1 ioh. 3. 6. ye are of your father the devill , and the lusts of your father ye will do , he also is a lyar , joh. 8. 44. whosoever is borne of god , doth not commit sin , for his seed remaineth in him , so that he cannot sin , because he is borne of god , 1 ioh. 3. 9. caine was of the wicked one , and slew his brother ; and wherefore slew hee him ? because his own works were evill , and his brothers good , 1 john 3. 12. marvaile not my brethren if the world hate you . we know we have passed from death to life , because we love the brethren , 1 ioh. 3. 13. the wicked shall be turned into hell , and all the nations that forget god , upon the sinners , he will raine snares , fire , and brimstone , storme and tempest ; this shall bee their portion for ever , psal. 9. 17. and 11. 6. blessed are they that do his commandements , that they may have right to the tree of life , ( christ jesus our lord ) and enter in through the gates of the city , ioh. 20. 14. the hypocrites hope shall perish , and the eyes of the wicked shall faile , their hope shall be as the giving up of the ghost , iohn . 8. 13. and 11. 20. but the righteous hath hope in his death ; and he that hath the hope purifyeth himselfe as he is pure , pro. 24. 32. 1 iohn 3. 3. 3 shall i take the members of christ , and make — — them the members of an harlot ? god forbid , 1 cor. 6. 15. shall i take the tongue of christ and make it — — the tongue of a swearer ? &c. psal. 12. 4. mat. 5. 37. hee that yeelds any one of his members to — — sinne , is no member of christ jesus , but — — a limbe of the devill , of the mystery of iniquity , — — and has no part in the mysticall union of christ and his church , rom. 6 , 13. 14. finis . some gospel-truths opened according to the scriptures, or, the divine and humane nature of christ jesus, his coming into the world, his righteousness, death, resurrection, ascension, intercession, and second comming to judgment, plainly demonstrated and proved and also answers to severall questions, with profitable directions to stand fast in the doctrine of jesus the son of mary, against those blustring storms of the devils temptations, which do at this day, like so many scorpions, break loose from the bottomless pit, to bite and torment those that have not tasted the vertue of jesus by the revelation of the spirit of god / published for the good of gods chosen ones by that unworthy servant of christ john bunnyan ... bunyan, john, 1628-1688. 1656 approx. 272 kb of xml-encoded text transcribed from 156 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a30208 wing b5598 estc r34771 14699579 ocm 14699579 102699 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a30208) transcribed from: (early english books online ; image set 102699) images scanned from microfilm: (early english books, 1641-1700 ; 1566:1) some gospel-truths opened according to the scriptures, or, the divine and humane nature of christ jesus, his coming into the world, his righteousness, death, resurrection, ascension, intercession, and second comming to judgment, plainly demonstrated and proved and also answers to severall questions, with profitable directions to stand fast in the doctrine of jesus the son of mary, against those blustring storms of the devils temptations, which do at this day, like so many scorpions, break loose from the bottomless pit, to bite and torment those that have not tasted the vertue of jesus by the revelation of the spirit of god / published for the good of gods chosen ones by that unworthy servant of christ john bunnyan ... bunyan, john, 1628-1688. [84], 216 p. printed for j. wright the younger ..., london : 1656. reproduction of original in the magdalene college library, cambridge university. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -person and offices. apologetics -early works to 1800. apologetics -history -17th century. society of friends -controversial literature. 2005-02 tcp assigned for keying and markup 2005-02 aptara keyed and coded from proquest page images 2005-04 olivia bottum sampled and proofread 2005-04 olivia bottum text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion some gospel-truths opened according to the scriptures . or , the divine and humane nature of christ jesus , his coming into the world ; his righteousness , death , resurrection , ascension , intercession , and second comming to judgment , plainly demonstrated and proved . and also , answers to severall questions , with profitable directions to stand fast in the doctrine of jesus the son of mary , against those blustring storms of the devils temptations , which do at this day , like so many scorpions , break loose from the bottomless pit , to bite and torment those that have not tasted the vertue of jesus by the revelation of the spirit of god. published for the good of gods chosen ones , by that unworthy servant of christ john bunnyan , of bedford , by the grace of god , preacher of the gospel of his dear son. jesus saith , i am the way , the truth , and the life : no man commeth to the father , but by me , jo. 14. 6. neither is there salvation in any other , act. 4. 12. london , printed for j. wright the younger at the kings head in the old-baily . 1656. to the reader , reader : thou hast in this small treatise , set beforethee , the several pieces of that great and glorious mysterie , jesus christ , god manifested in the flesh : and if thou art enlightned by the spirit of christ , here thou maiest see by that spirit , how jesus christ the son of god , the son of mary , is both true god and true man , both natures making but one christ one jesus , as phil. 2. 5 , 6 , 7 , 8 , 9 , verses , where speaking first of his being god , and then of his taking upon him the nature of man ; afterward in the 8 and 9 verses he saith , he ( meaning this jesus ) humbled himself , &c. and god ( meaning the father ) hath highly exalted him , &c. speaking of both natures god and man as together making but one christ ; who is the saviour , and is to be beleeved and trusted in for salvation , not only as god , but as man also ; and those who do not thus make him the object of their faith , will surely fall short of pardon of sin , and of salvation , act. 13. 38 , 39. through this man ( speaking of christ as crucified at jerusalem ) is preached unto you forgiveness of sins : and in the 1 tim. 2. 5. saith he , there is one mediatour between god and men , the man christ jesus ; and this discovers the damnable errors of those commonly called 〈◊〉 , who on the 〈…〉 deny him that 〈…〉 of the virgin 〈…〉 true god as 〈◊〉 as true man : and this is also quite contrary to those commonly called familists , ranters , quakers or others , who on the other hand either deny christ to be a reall man without them , blasphemously fancying him to be only god manifest in their flesh ; or else make his humane nature with the fulnesse of the godhead in it , to be but a type of god to be manifest in the saints , and so according to their wicked imagination , his humane nature was to be laid aside after he had offered it up upon the crosse without the gate at jerusalem , contrary to acts the 1. 1 , 2 , 3 , 9 , 10 , 11 verses , compared with the last chapter of luke verses 34 , 39 , 40 , 50 , 51. where it is clearly held forth that the man christ rose againe out of the grave with the same body which was crucified and laid in the grave , and was taken up above the clouds into heaven with the same real body , and that he shal again descend from heaven in that same glorious body of flesh , as acts 1. 9 , 10 , 11. and this sure truth , of christ being the saviour & mediatour , as man , and not only as god , will also shew serious believers what to thinke of some , who though they will not ( it may be ) deny that christ is a real man without them in the heavens as well as god , yet doe own him to be the saviour only as god , first dwelling in that flesh that was born of the virgin , and then dwelling in saints , and thus both beginning and perfecting their salvation within them , and so indeed doe hold christ as man , to be only ( i say to be only ) the saved or glorified one of god , together with the saints his members , only something in another and more glorious manner and meisure then the saints ; and these highflown people are in this very like to familists and quakers , undervaluing the lord jesus christ , god-man , and though they may speake much of christ , yet they doe not rightly and savingly lay him for their foundation . now as a helpe against all these dangerous things , thou hast here the maine things of christ laid down before thee briefly , and fully proved by the scriptures : first of his being true god out of flesh from eternity , and then of his taking flesh , or the nature of man upon him in the wombe of the virgin , and so his fulfilling the law , his dying for sins at jerusalem , his rising againe without , his ascending into heaven without , and not into a fancyed heaven only within , as some say ; his interceding in heaven for all his , and his comming again in his body of flesh to judge the world . and if thou art yet in a state of nature , though covered over with an outside profession , here thou maiest find something ( if the spirit of christ meet thee in reading ) to convince thee of the sad condition thou art in , and to shew thee the righteousness thou art to fly to by faith , and to trust in for salvation , when convinced of sin ; which is a righteousness wrought by that god-man jesus christ without thee , dying without thee at jerusalem for sinners : here also thou maiest see the difference between true and faise faith . if thou art a true believer , as these things are the foundation of thy faith ; so they may be of great use for thee to meditate upon , and to exercise thy faith in , particularly in meditation , and in this way to seek daily for a higher faith in these truths to be given into thy heart from heaven ; and there is a great need of this , for though these truthes be commonly known amongst professors to the notion of them ; yet very few know or believe them aright : nay it may well be said in this age , that , if the faith of the true saints was wel sifted , and tradition notion and the apprehensions of their own reason and fancy was sifted out , most of them would be found to have very little knowledge of , and faith in , these common truths . secondly , these truths being put thus together and plainly proved by the scriptures may be a great help ( through the spirit concurring ) to strengthen thee against all those damnable heresies which are spread abroad , which deny the lord jesus christ either plainly or more cunningly and mysteriously . and thirdly , the more thou art rooted and set down from heaven in the faith of these truths of christ , to believe fully the glorious reality of them , & their interest in them , the more heavenly peace and joy , thou wilt have 1. pet. 1. 7 , 8. & also thou wilt hereby attain the more true holiness & purity of heart and life , acts 15. 9. purifying their hearts by faith : and then the more thou hast of the right faith of christ and of his things in thy heart , the more strong and valiant wilt thou be in spirit to doe any worke private or publick for jestis christ , like stephen acts 6 ver . 8. who being full of faith and of the holy spirit was also full of power . in this book thou hast also laid down from the scriptures how jesus christ is without the saints as man , and yet dwelleth within them , that is , somthing of his divine nature or his blessed spirit dwels within them , which spirit is somtime called the spirit of christ. rom. 8. 9. he that hath not the spirit of christ , &c. and sometime called christ , rom. 8. 10. if christ be in you , &c. and also how we may know whether it be christ and the spirit of christ within or a false spirit calling it self christ , & that is thus , if it be indeed christ within , that is , the spirit of christ god-man : why then it teaches that man or woman in whom it is , to apply , and trust in christ without for salvation , christ as born of the virgin mary , as fulfilling the law without them , as dying without the gate of jerusalem as a sacrifice for sin , it teaches them to trust in the man christ as rising againe out of the grave without them , as ascending into , and interceding in heaven without for them ; and as to come from that heaven againe in his flesh to judge the world : thus the man christ himself saith joh. 16. 13. when he ( the spirit of truth ) is come &c. he shall glorifie me , v. 14. he shall make you more to prize , admire and glorifie me , who am both god and man ; and who shal be absent from you touching my body . then followes , for he shall take of mine ( of my glorious things ) and shew them to you ; he shall take my divine and humane nature , my birth , my person and offices , my obedience , death , satisfaction , my resurrection , ascension , and intercession , and of my second comming in the clouds with my mighty angels to judgement , and shall shew them , or cleer them up to you ; he shall take of my salvation , which i have wrought for you in my own person without you ; and he shall take of my glorie and exaltation in the heavens , and shew to you : now to minde this one thing , and to be set down in a right understanding of it , by the spirit , from the scriptures , will be of great concernment to thee and me ; for , for want of this , many professors have split themselves , some looking only on what christ hath done & suffered without them , resting in an historical , traditional and indeed a fancyed faith of it , without looking for the spirit of jesus christ to come with power into their hearts , without which they cannot rightly know , nor rightly believe in christ the son of god without them , so as to have any share or interest in him , rom. 8. 9. if any man have not the spirit of christ , he is none of his : others have been depending too much upon somthing they call christ and the righteousness of christ within them , in opposition to christ and his righteousnesse without them , from which all true saints have their justification and comfort , it being received through the operation of the spirit ▪ which dwels in them ; and however these may talk much of christ within them , yet it is manifest , that it is not the spirit of christ , but the spirit of the divel ; in that it doth not glorifie , but sleight and reject the man christ and his righteousnesse which was wrought without them : reader , in this book thou wilt not meet with high-flown aerie notions , which some delight in , counting them high mysteries , but the sound , plain , common ( and yet spiritual and and mysterious ) truths of the gospel , and if thou art a believer thou must needs reckon them so , and the more , if thou hast not only the faith of them in thy heart , but art daily living in the spiritual sence and feeling of them , and of thy interest in them . neither doth this treatise offer to the doubtful controversial things , or matters of opinion , as some books chiefly doe , which when insisted upon more , the weightier things of the gospell , have alwayes done more hurt then good : but here thou hast things certain , and necessary to be believed , which thou canst not too much study . therefore pray , that thou maiest receive this word which is according to the scriptures in faith and love , not as the word of man , but as the word of god , without respect of persons , and be not offended because christ holds forth the glorious treasure of the gospel to thee in a poor earthen vessell , by one , who hath neither the greatness nor the wisdome of this world to commend him to thee ; for as the scripture saith , christ ( who was low and contemptible in the world himself ) ordinarily chuseth such for himself , and for the doing of his work , 1 cor. 1. 26 , 27 , 28. not many wise men after the flesh , not many mighty , not many noble are called : but god hath chosen the foolish things of the world , &c. this man is not chosen out of an earthly , but out of the heavenly university , the church of christ , which church , as furnished with the spirit , gifts , and graces of christ , was ; in the beginning , and still 〈…〉 will be to the end 〈◊〉 the world , that , out o● which the word of the lord , and 〈…〉 gospel ministers 〈◊〉 proceed , whether 〈◊〉 or unlearned , as to humane learning , 1 cor. 12. 2● , 28. and though this man hath not the learning or wisdome of man , yet , through grace , he hath received the teaching of god , and the learning of the spirit of christ , which is the thing that makes a man both a christian and a minister of the gospell , as isa. 50. 4. the lord god hath given me the tongue of the learned , &c. compared with luke 2. 18. where christ , as man , saith , the spirit of the lord is upon me , because he hath anointed me to preach the gospel to the poor , &c. he hath , through grace , taken these three heavenly degrees , to wit , union with christ , the anointing of the spirit , and experience of the temptations of satan , which doe more fit a man for that weighty work of preaching the gospell , then all vniversity learning and degrees that can be had . my end in writing these few lines is not to set up man , but having had experience with many other saints of this mans soundnesse in the faith , of his godly conversation , and his ability to preach the gospel not by humane art , but by the spirit of christ , and that with much success in the conversion of sinners when there are so many carnal empty preachers both learned and unlearned ; i say , having had experience of this , and judging this booke may be very profitable to many others , as well as to my selfe : i thought it my duty upon this account ( though i be very unfit for it ) to beare witnesse with my brother to the plain and simple ( and yet glorious ) truths of our lord jesus christ. and now reader the lord give thee and me a right understanding in these things , that we may live and dye not with a traditional notional dead faith , but with a right spiritual lively faith of christ , in our heart● , wrought by the mighty power of god ; such a faith as may make jesus christ more reall and precious to us then any thing in the world , as may purifie our hearts , and make us new creatures , that so we may be sure to escape the wrath to come , and after this life enjoy eternal life and glory through the lord jesus christ , to whom be glory for ever and ever , amen . farewel . thine to serve thee in the lord jesus , john burton . the author to the reader . seeing the lord hath been pleased to put it into mine heart , to write a few things to thee ( reader ) touching those things which are most surely believed by all those that are , or shall be sav●d , luke 1. 1. acts 1● . 38. i think it meet also , to stir up thy heart by way of remembrance , touching those thing that are the hinderances of thy believing the things that are necessary to th● welfare of thine immortal soul. and indeed , this is the only thing necessary ; it is better to lose all that ever thou hast , than to have thy soul and body for ever cast into hell : and therfore , i beseech thee to consider with me a few things touching the stratagems , or subtile temptations of the devil , whereby he lyeth in wait , if by any meanes he may , to make thee fall short of eternal life , 1 pet. 5. 8. and first of all , he doth endeavour by all meanes to keep thee in love with thy sins and pleasures , knowing that he is sure of thee , if he can but bewitch thee to live and die in them , 1 cor. 6. 9 , 10. 2 thes. 2. 12. yea he knowes that he is as sure of thee as if he had thee in hell already , joh. 3. 19. and that he might accomplish his designe on thee in this particular , he laboureth by all meanes possible to keepe thy conscience asleep in securitie and self conceitednesse , keeping thee from all things that might be a meanes to awaken and rowse up thine heart : as first , he will endeavour to keepe thee from hearing of the word , by suggesting unto thee this and the other wor●dly businesse which must be performed ; so that thou wilt not want excuse to keep thee from the ordinances of christ , in hearing , reading , meditation , &c. or else , he seeks to disturbe , and distract thy minde when thou art conv●rsant in these things , that thou canst not attend to them diligently , and so they become unprofitable ; or else i● thou art a little more stirred , he labours to rocke thee asleepe again , by casting thee upon , and keeping thee in evill company , as among rioters , drunkards , jesters , and other of his instruments , which he imployeth on purpose to keep thee secure , and so ruine thy soule and body for ever and ever . if not thus , then peradventure he will seeke to perswade thee it is but a melancholly fit , and will put thee upon the works of thy calling or thy pleasures , or physick ; or some other tricke he will invent such as best agreeth with thy nature : and thus thy heart is againe deaded , and thou art kept in carnal security , that thou mightest perish for ever ▪ but if notwithstanding these , and many cunning slights more which might be named , he cannot so blind , and benumb thy conscience , but that it doth see and ●eele sin to be a burden , intolerable and exceeding sinfull : then in the 2d place , his design is to drive thee to dispaire , by perswading thee that thy sins are too big to be pardoned , he will seek by all meanes possible to aggrovate them by all the circumstances of time , place , person , manner , nature and continuance of thy sins , he will object in thy soul , thou hast out-sinned grace , by rejecting so many exhortations , and admonitions , so many reproofs , so many tenders of grace ; hadst thou closed in with them it had been well with thee , but now thou hast stood it out so long that there is no hope for thee : thou mightest have come sooner , if thou didst look to be saved , but now it is too late . and withall , that he might carrie on his designe upon thee to purpose , he will be sure to present to thy conscience , the most sad sentences of the scripture ; yea , and set them home with such cunning arguments , that if it be possible , he will make thee dispair , and make away thy self , as did judas . but if he be prevented in this his intended purpose ; the next thing he doth beset thee with , is to make thee rest upon thy own righteousnesse , telling thee , that if thou wilt needs be saved , thou must earn heaven with thy fingers ends ; and it may be , he represents to thy soule such a scripture ; if thou doe well , shalt thou not be accepted ? and thou having ( but in the strength of nature ) kept thy self from thy former grosser polutions , and it may be from some more secret sins , art ready to conclude , now thou dost well ; now god accepts thee ; now he will pardon , yea , hath pardoned thee ; now thy condition is good : & so goest on till thou meetest with a searching word , and ministery , which tels thee , and discovers plainly unto thee , that thou doest all this while deceive thy self , by a vaine hope and confidence ; for though thou seek after the law of righteousness , thou hast not yet attained to the law of righteousnesse , nor yet canst , because , thou seekest●t not by faith , but as it were by the works of the law , rom. 9. 31 , 32. here again , thou art left in the mire , and now peradventure thou seest , that thou art not profited by the works of the law ; nor thy own righteousness : and this makes thee stirre a little , but in processe of time , ( through the subtil sleights of the devil and the wickednesse of thine own heart ; ) thou forgettest thy trouble of conscience , and and slippest into a notion of the gospell , and the grace thereof ; and now thou thinkest thy self cock sure : now thou art able to say , he that lives and dies in his sins shall be damned for them : he that trusts in his owne righteousness shall not be saved : now thou canst cry grace , grace , it s freely by grace , it s through the death of the man christ jesus , that sinners doe attain unto eternal life , heb. 9. 14. this i say thou hast in the notion , and hast not the power of the same in thine heart , and so it may be thine head is full of the knowledge of the scriptures , though thine heart be empty of sanctifying grace . and thus thou do ●st rejoice for a time : yet because thou hast not the root of the matter within thee , in time of temptation thou fallest away , luke 8. 13. now being in this condition , and thinking thy self to be wondrous well , because of that notion of the truth , and that notion thou hast in the things of god : i say being in this state , thou art lyable to these dangers . first , thou art like to perish if thou die with this notion in thine head , except god out of his rich gr ace doe work a saving work of grace , and knowledge in thy heart ; for know this , thou m●yest understand glorious mysteries and yet be a castaway , 1 cor. 13. 1 , 2 , 3. or else . secondly , thou art lyable to the next damnable heresy that the divel sendeth into th● world . see and consider , luke 8. ●3 . 2 tim. 2. 18. i say thou doest lie lyable to be carried away with it , and to be captivated by it 〈◊〉 that at last through the delusions of the divell , thou mayst have thy conscience seared as with an hot iron , so hard , that neither law , nor gospel , can make any entrance thereinto , to the doing of thee the least good . and indeed , who are the men that at this day are so deluded by the quakers , and other pernicious doctrines ? but those who thought it enough to be talkers of the gospell , and grace of god , without seeking and giving all diligence to make it sure unto themselves ? and for this cause god hath sent them strong delusions , that they should believe a lye : that they all might be damned , who believed not the truth , but had pleasure in unrighteousness , as it is written , 2 thes. 2. 11 , 12. and indeed if you marke it , you shall see , that they be such kinde of people , who at this day are so carried away with the quakers delusions ; namely , a company of loose ranters , and light notionists , with here and there a legalist , which were shaking in their principles from time to time , sometimes on this religion , sometimes on that : and thus these vnstable souls are deluded and beguiled at last , 2 pet. 2. 14. so that these who before ( as one would have bought ) had somthing of god in them , are now turned such enemies to the glorious truths of the gospel , that there is none so obstinately erroneo●s as they . and indeed it is just with god , to give then over to believe a lye , 2 thes. 2. 11. who before were so idle that they would not receive the truth of god into their hearts , in the love of it : and to be bewitched by the divell to obey his temptations , and be damned , who would not obey the truth , gal. ● . 1. that they migth be saved . but you will say , what lyes are those , that the divell beguileth poor souls with all ? i shall briefly tell you some of them , but having before said that they especially are lyable to the danger of them , who slip into high notions , and rest there ; taking that for true faith which is not . i shall desire thee seriously to consider this one character a notionist . such an one , whether he perceives it or not , is puffed up in his fleshly mind , and advanceth himself above others , thinking but few may compare with him for religion and knowledge in the scriptures , but are ignorant and foolish in comparison of him : ( thus knowledge puffeth up , 1 cor. 8. 1. ) whereas when men receive truth in the love of the truth , the more the head and heart is filled with the knowledge of the mysterie of godlinesse , the more it is emptied of its own things , and is more sensible of its own vileness , and so truly humbled in its own eyes . and further , a notionist , though he fall from his former strictness and seeming holiness , and appeare more loose , and vain in his practises ; yet speaks as confidently of himself , as to assurance of salvation , the love of god , and union with god , as ever . but now to return , and declare some of those lyes which the divell perswades some of these men to believe . first , that salvation was not fully , and completely wrought out for poor sinners by the man christ jesus , though he did it gloriously , acts 13. 38 , 39. by his death upon the cross , without the gates of jerusalem , heb ▪ 13 , 12. compared with jo. 19. 20. 2. this is another of his lyes wherewith he doth deceive poor sinners , bidding them follow the light that they brought into the world with them , telling them , that light will lead them to the kingdome ; for ( say they ) it will convince of sinne , as swearing , lying , stealing , covetousness , and the rest of the sins against the law , rom. 3. 20. but the law is not of faith , gal. 3. 12. and then i am sure , that it , with all its motions and convictions , is never able to justifie the soul of any poor sinner . for as many as are of the works of the law are under the curse : for it is written , cursed is every one that continueth not in all things that are written in the book of the law to doe them , gal. 3. 10. but that no man is justified by the law is evident , for , the just shall live by faith , ver . 11. now because i am not altogether ignorant of the delusion of the divell touching this grace of faith also , i shall therefore in short give thee ( reader ) a briefe , yet true description from the srcipture 1. what true justifying faith is , and what it laye● hold upon . 2. i shall shew who it doth come from . 3. that every one hath it not . 4. what are the fruits of it . first therefore true faith is a fruit , work , or gift of the spirit of god. ( gal. 5. 22. 2 thes. 1. 11. and 1 cor. 12. 9. ) whereby a poor soul is enabled through the mighty operation of god ( col. 2. 12. ) in a sence of its sins and wretched estate to lay hold on the righteousness , bloud , death , resurrection , ascension , intercession , and comming againe of the son of god which was crucified without the gates of jerusalem , for eternal life ; jo. 3. 16 , 18. compared with mat. 3. 17. gal. ● . 20. rom. 5. 8 , 9 , 10. ro. 3. 25. act. 16. 31. heb. 13. 12. according to that saying in heb. 11. 1. now faith is the substance of things hoped for , and the evidence of things not seen ; that is , the things that are hoped for faith sees , layes hold upon , and embraces them , heb. 11. 13. as if they were present : yea , it seales up the certainty of them to the soule . therefore saith the apostle it is the evidence , or testimony , or witness , of those things that are not seen as yet with a bodily eye : which are obtained by the bloud of the man christ jesus , heb. 9. 14. compar●d with heb. 10. 12 , 19 , 20. by which the soule sees as in a glass the things that god hath laid up for them that feare him , 1 cor. 13. 12. 2 cor. 3. 18. secondly , if you would know who this faith comes from , read ephes. 2. 8. for by grace ye are saved ( saith the scripture ) through faith , and that not of your selves it is the gift of god. againe , in phil. 1. 29. it is thus written . for unto you ( that is believers ) it is given in the behalf of christ , not only to believe on him , but also to suffer for his sake : and thus much doe the apostles hold forth to us in their prayer , or request t● the lord jesus , when they say , lord increase our faith , luke 17. ● . and he is therefore called the author and finisher of our faith , heb. 12. 3. also we find in jam. 1. 17. that , every good and perfect gift is from above and commeth down from the father of lights , &c and therefore faith comes from god , for true justifying faith 〈◊〉 a good gift , and perfect in respect of the author god , in respect of its object , christ ; and in respect of the nature , though not in respect of the degree , and measure of it in us : even as a grain of gold , is as perfect gold , as a pound of gold , though not so much . 3. all men have not faith , this the apostle witnesseth in so many words , as we find , 2 thes. ● . 2. and deut. 32. 20. also in tit. 1. 15. to them that are defil●d and unbelieving is nothing pure , &c. it appeareth also in this , that all doe not attain salvation , which they must needs doe if they had true justifying faith ; compare luke 13. 24. and 1 jo. 5. 19. with mar. 16. 16. and heb. 4. 3. with ver . 6. and 11. they that believe shall be saved , they that be . 4. the fruits of it are , first , to purifie the heart , acts 15. 9. and 1 jo. 3. 3. and that , as i said be fore , by laying hold on what jesus christ hath done and suffered for sinners , acts 13. 38 , 39. 2. it fills the soule with peace and joy , in that it layes hold on the things that are obtained for it , rom. 5 , 1. 2 tim. 1. 9. 10. 1 pet. 1. 8. 3. it makes the soule to wait patiently , for the glory that is to be revealed at the second appearing of the man christ jesus , whom god hath raised from the dead ; which hath also delivered it from the wrath to come , as in tit. 2. 13 , 14. 1 pet. 4. 13. and 5. v. 1 , 4. 1 thes. 1. 10. but how ( may some say ) doth the divell make his de●usions take place in the he●rts of poore creatures ? ans. why. 1. he labours to render the doctrine of the lord jesus , and salvation by him alone , very odious and low : and also his ordinances , as hearing , reading , meditation , use of the scriptures , &c. telling poore sinners that these things are but poore , low , carnal , beggerly , empty notions ; preached up by the clergie-men , who are the scribes and pharis●es of this generation ; who have the letter , but not the spirit of god in them ; which lead men into the forme , but not into the power of the lord jesus : and with this perswasion , he also represents the ungodly and base carriage , or behaviour of some , who have taken in hand to preach the doctrine of the lord jesus christ , and thereby he doth render the gospell of our lord jesus the more contemptible and base . but woe , woe , woe , be to them by whom such offences come , mat. 18. 7. lu. 17. 1 , 2. 2. he pretends to lead them up into some higher light , mysteries , and revelations of the spirit , into which but a very few have attained or can attain , also bewitching their affections , and taking them with an earnest pursuite after these his pretended truths : perswading them , that they shall be as god himself , able to discerne between good and evill , gen. 3. 5. and in this he is exceeding subtile and expert , as having practised it ever since the dayes of adam . these things being thus considered , and in some measure hungred after , and the rather because they are good ( as they thinke ) to make one wise , gen. 3. 6. the poore soule is all on the sudden possessed with a desperate spirit of delusion , which carries it away headlong with some high , light , frothy notions , and spiritual wickednesse ( which drown it in perdition and destruction ) that doth feed and tickle the heart ● while , to the end it may make way for a farther manifestation of it selfe in the poore deluded soule ; which when it hath attained to , it doth then begin to bring the soule into a clearer sight of those things , which it was loth it should know at the first : but having fitted the soule by degrees , for a further possession of it self , at last it begins to hold forth its new gospell ; shewing the soule a new christ , and new scriptures . the new and false christ , is a christ crucified within , dead within , risen againe within , and ascended within in opposition to the son of mary , who was crucified without , dead without , risen againe without , and ascended in a cloud away from his disciples into heaven ( acts 1. 9. 10 , 11. ) without them . now this new & fals christ hath a new and false faith belonging to his gospell , which faith is this , to apprehend this christ crucified within , dead within , risen againe within , and ascended within . but aske them for a scripture that doth positively prove their doctrine , they also have a scripture , but it is within , it doth bear witnes within , & if they had not that , ( though that be of the divels making , ) i am sure they would have none out of gods holy scriptures , for they will allow of no crucified christ but he that was crucified without the gates of jerusalem : a dead and buried in the sepulchre of joseph of arimathea : b was raised againe out of that sepulchre into which joseph had laid him . c who went before his disciples into galilee : d and to emaus : e shewed them his hands and his feet , f where the nailes had gone through : did eat and drink with them after his resurrection : was seen of them on earth forty dayes after his resurrection : h and after that ascended away in a cloud , out of the sight of his disciples into heaven : i which christ ever lives to make intercession for us : k who will come againe also at the end of the world to judgement . l who also is the same that hath obtained eternal redemption for us : m this i say , or rather the scripture● say , is gods christ , mat. 16 ▪ 16. in whom hs is well pleased , mat. 3. 17. neither doth god owne any other , or allow of any other : for there is none other name under heaven given among men , whereby we must be saved , than the name of jesus of nazareth , acts. 4. 10. compared with v. 11. 1● . but as i told you before , the way to be thus deluded , is first to render gods christ odious and low , with a pretence of some further light and revelations : and thus professing themselves to be wise , they became fools , rom. 1 22. but you will say , doth not the scripture make mention of a christ within ? col. 1. ●7 . and 2 cor. 13. 5. rom. 8. 10. i answer , i gods christ was , and is , true god and true man ; he was born of the virgin mary , true god and true man , mat. 1. 23. and they shall call his name emanuell , which being interpreted , is god with us , or god in our nature , according to 1 tim. 3. 16. god was manifested in the flesh ; and 1 joh. 1. 14. the word was made flesh , and dwelt among us , and we beheld his glory , as of the onely begotten of the father full of grace and truth . and in heb. 1. 14. forasmuch then as the children are partakers of flesh and blood , he , that is , god , heb. 1. 8. also himself likewise took part of the same , that through death he must destroy him that had the power of death , that is , the divell . now as he was thus true god and true man , so he became our redeemer , and saviour . compare the first and second chapters to the heb. together , and you may cleerly see that this is a glorious truth , that he , who is the first and the last , rev. 1. 17 , 18. and ● . 8. humbled himselfe , and made himselfe of no reputation , and took upon him the form of a servant , and was made in the likeness of men : and was this all ? no , he humbled himself unto death , even the death of the crosse , phil. 2. 7 , 8. compared with revel . 1. 17 , 18. and rev. 2. 8. with gal. 1. 4. now after this christ of god , true god , and true man , had wrought out eternal redemp●ion for us poore miserable sinners , heb. 9. 14. compared with 1 tim. 1. 15. i say , after he had done this , he ascended up into heaven , and there ever lives to make intercession for us . now this christ , having thus compleatly wrought out our salvation , sends his disciples abroad to preach the same to poore sinners , acts 2. and 2 cor. 5. 19 , 20. 1 cor. 1. 17. and so many as were ordained to eternal life , when they heard the word , or the gospell preached by the apostles , which gospell was this christ , 1 cor. 1. 17. compared with ver . 23. i say , so many as were ordained 〈◊〉 eternal life , when they hear● the word , the holy ghost o● spirit of christ fell up●● them , acts 10. 44. compare● with acts 13. 48. which di● lead them into the redemption and glorious things that the lord jesus had laid up and prepared for them , joh. 16. 13. 14 , 15. 1 cor. 2. 9. which spirit was the earnest of their inheritance until the redemption of the purchased possession to the praise of his glory , eph. 1. 13. 14. this earnest of their inheritance was a glorious encouragment to them that had it , to hope for the glory that was revealed at the appearing of jesus christ , which is the meaning of that place in col. 1. 27. * and that will be seen clearly if we truly compare it with eph. 1. 13 , 4. before cited . now this spirit , which sometimes is called the spirit of christ , 2 cor. 13. 5. this spirit i say , being given to all those that were ordained to eternal life , it must ne●ds follow , that those that had not this spirit , but did live and die without it , were not ordained to eternal life , and so were none of christs : but were reprobates , rom. 8. 9. for the spirit of christ is the distinguishing character betwixt a believer and an unbeliever ; he that hath it , and is led by it , is a child of god , rom. ● . 14. but he that hath it not is none of christs . so then , the * answer that i give to the question , is this . the spirit of christ that is given to believers , is the earnest , or hope of that inheritance that christ hath already purchased , and is now preparing for so many as he hath given , or shall give this holy spirit unto . and for the proofe hereof , read eph. 1. 13 , 14. in whom ( saith the scripture ) ye also trusted after that ye heard the word of truth , the g●spel of your salvation 〈◊〉 whom also after that ye believed , ye were sealed with the holy spirit of promise , which is the earnest of our inheritance : ( which inheritance is the eternal redemption that was purchased by christ for poor sinners , heb. 9. 14. ) untill the redemption of the purchased possession , unto the praise of his glorie . againe ; gal. 5. 5. for ye through the spirit wait for the hope of righteousness by faith . and col. 1. 27. the apostle speaking of this great mystery , saith , to whom god would make known what is the riches of the glory of this mysterie among the gentiles , which is , christ in you the hope of glory , which glory was then revealed to the saints no otherwise then by faith , as the apostle saith , we rejoyce in hope of the glory of god , rom. 5. 2. which hope is begotten by the spirits shedding abroad the love of god in our hearts , ver . 5. which hope is not yet seen , that is , not yet actually enjoyed ; for we are saved by hope ; but hope that is seen is not hope ; for what a man seeth , why doth he yet hope for ? but if we hope for that we see not , then do we with patience wait for it , rom. 8. 24 , 25. and as i say , the cause of believers hope is this , christ , or the spirit of christ in them , the hope of glory . and indeed he may well hope for glory to come , who hath already an earnest thereof given him of god , and that earnest no less than the spirit of the lord jesus , rom. 8. 16 , 17. but now , this spirit , which is the cause of a believers hope , all men have not , jude 19. eph. 2. 12. rom. 8. 9. jo. 14. 16 , 17. therefore what a sad doctrine is that which saith , follow the light that christ hath enlightn●d every man withall which commeth into the world , which light is the conscience * that convinceth of sinnes against the law ; and that you may see cleerly if you mind that scripture , jo. 8. 9. which saith , that the pharises which had neither the love of god , nor yet his word abiding in them , jo. 5. 38 , 43. when they had heard christ speaking thus to them , he that is without sin among you , &c. being convicted by their own consciences , went out one by one , beginning at the eldest , even to the least . but the divell , that he might be sure not to miss of his design , labours by all meanes to render the scriptures also odious and low , telling them of the scriptures within ; which christ never taught , nor yet his disciples : but they being given up of god to a reprobate minde , have given themselves over , rather to follow the suggestions of the divel , then the holy scriptures which god hath commanded us to betake our selves to , isa. 8. 20. compared with jo. 5. 39. which scripture is called the sword of the spirit , eph. 6 17. which weapon our lord jesus himselfe held up , to overcome the divell withall , mat. 4. 4 , 7 , 10. luke 4. 4. 8. 12. but this designe ( as i told you ) the divell carries on , by pretending to shew them a more excellent way which they may attaine to , if they be but wise , and follow what is made knowne to them from the light within them . but ( reader ) that thou mayest be able to escape the snare of this cunning hunter , i shall lay thee downe some few directions , which if the lord give thee grac● to follow , thou shalt escape these wicked delusions . and first of all , i admonish thee to be very serious touching thine estate and condition ; and examine thine own heart by the rule of the word of god , whether or no , thou hast as yet any beginnings of desiring after religion : and if thou findest that thou hast lived untill now in ignorance , and hast not set thy selfe to remember thy creator as thou art commanded , eccles. 12. 1. then i beseech thee consider that thou art under the wrath of almighty god , and hast been so ever since thou camest into the world , eph. 2. 1 , 2. being thou in thy first parents didst transgress against thy maker , rom. 5. 18. therefore as by the offence of one , that is , of adam , ver . 14. judgement came upon all men unto condemnation . besides the many sins thou hast committed ever since thou wast born : sins against the law of god , and sinnes against the gospell of the grace of god : sins against the long suffering and forbearance of god , and sins against his judgements : sins of omission and sins of commission , in thoughts , words and actions : consider i say thy condition ; yea get a very great sense of thy sins that thou hast committed ; and that thou mayest so doe , beg of god to convince thee by his holy spirit , not only of sins against the law , but also of that damning sin , the sin of unbeliefe . 2. if thou by grace art but brought into such an estate , as to see thy selfe in a lost condition because of sin , without the lord jesus : then in the next place , have a care of resting on any dutie done , though it be never so specious ; i say , have a care of making any stay any where on this side the lord jesus christ : but above all strive to believe , that that very man that was borne of the virgin mary , did come into the world , on purpose to save thee , as well as other poore sinners : i say , thou must not be content till thou art enabled to say , he loved me , and gave himselfe for me . and that thou mayest be sure to attaine to this most precious faith , ( for so it is ) be much in applying the freest promises to thy own soule ; yea those that have no conditions annexed to them , as these , or other like , jer. 3. 3. jer. 3 joh. 6. 37. also jo. 14. 19. hos. 14. 4. i say , labour to apply to thy owne soule in particular , the most glorious and freest promises in the book of god. and if at any time the divell besets thee by his temptations ( for so is his wonted manner to doe , and so much the more as he sees thee labour to get out of his reach ) i say , when he 〈◊〉 thee with his fierie darts , be sure to act faith on the most free promises , and have a care that thou doest not enter into any dispute with him ; but rather resist him by those blessed promises that are laid down in the word of god : and withall , be sure to meditate upon the blood of the man christ jesus , who also is the true god , and read those scriptures that doe most fully and cleerly speak of it ; as 1 joh. 1. 7. eph. 1. 7. heb. 9. 14 , rom. 3. 25. but if thou say ( as it is often the speech of poore soules lying under a sence of sin , & the apprehensions of wrath due to it ) i cannot apply the promises to mine own soule ; and the reason is , because , my sins are so great , and so many : consider , and know it for a truth , that the more and greater thou seest thy sins to be , the more cause hast thou to believe ; yea , thou must therefore believe because thy sinnss are great : david made it an encouragement to himselfe , or rather the spirit of the lord made it his encouragement , to crave , yea to hope for pardon , because he had greatly transgressed : psal. 25. 11. for thy name sake , o lord ( saith he ) pardon mine iniquitie , for it is great . as if he had said , o lord , thy name wil be more glorified , the riches of thy grace wil be more advanced , thy mercy and goodness will more shine , and be magnified in pardoning me who am guiltie of great iniquitie , than if thou pardonest many others who have not committed such hainous offences . and i dare say , the reason why thou believest not , is not because thy sins are great , but because thou doest reason too much with that wicked enemie of mans salvation , and givest way too much to the fleshly reasoning of thine own heart . for christ hath said , he that commeth unto me i will in no wise cast out , joh. 6. 37. and againe , though thy sins be as red as scarlet , they shall be as white as snow , jsa . 1. 18. and christ calleth those that labour , and are heavy laden , to come to him , with promise to give them rest , mat. 11. 28. wherefore thou must not say , my sins are too big ; but thou must say , because i am a great sinner , yea , because i have sinned above many of my companions , and am nearer to hell and eternal damnation than they , because of my sins , therefore will i crie unto the lord , and say , o lord , pardon my sins , for they are great . now that thou mayest not be deceived in a matter of so great concernment , have a special care of these three things . first , have a care of putting off thy trouble of spirit the wrong way , which thou mayest doe three wayes . first , when thy conscience flieth in thy face , and tells thee of thy sins , thou doest put off convictions the wrong way , if thou doest stop thy conscience by promising to reform thy selfe , and lead a new life , and gettest off thy guilt by so doing : for though thou mayest by this meanes still and quiet thy conscience for a time , yet thou canst not hereby satisfie and appease the wrath of god ; yea , saith god to such , though thou wash thee with nitre , and take thee much sope , yet thine iniquitie is marked before me , jer. 2. 22. 2. if when thou art under the guilt of thy sins , thou puttest off convictions by thy performances or duties , and so satisfiest thy conscience , then also thou doest put off thy convictions the wrong way : for god will not be satisfied with any thing lesse then the blood , righteousness , resurrection , and intercession of his own son , acts. 4. 12. and thou shouldest not satisfie thy self with any less then god would have thee to satisfie thy selfe withall ; and that is the water of life , jsa . 55. 1 , 2. which water of life , thy duties and all thy righteousness is not , for it is but menstruous ragges , jsa . 64. 6. 3. have a care that when thou art under conviction , thou doest not satisfie thy self with a notion of the free grace of the gospel ; my meaning is , doe not content thy selfe with any measure of knowledge that thou canst attain unto , or bottome thy peace upon it , thinking thou art now well enough , because thou canst speak much of the grace of god , and his love in christ to poore sinners . for this thou mayest have , and do ; & yet be but a companion for demas , yea , for judas and the rest of the damned multitude ; as the apostle saith , for all this thou mayest be but as sounding brass , and as a tinckling cymball ; that is , nothing but a sound , 1 cor. 13. 1. 2 , 3. but secondly , if thou wouldst not be deceived , then have a care to avoid false doctrines , which are according to the spirit of the divel , and not after christ. as first , if any doctrine doth come unto thee , that tel● thee , except thou art circumcised after the manner o● moses , then canst not be saved : that is , if any man come unto thee , and tels thee , thou must doe such and such works of the law , to the en● thou mayest present thy selfe the better before god , doe not receive him : for to him that worketh not , but believeth in him that justifieth the ungodly , his faith is counted for righteousnesse , rom. 4. 5. 2. if any come unto thee , and bring such a doctrine as this ; that thou mayest be saved by grace , though thou walk in the imaginations of thy own wicked heart : his doctrine also is divellish , doe not receive him , deut. 29. 19 , 20 , 21 , 22 , 23. 3. but if any come unto thee , and doth in truth advance the bloud , righteousness , resurrection , intercession , and second comming of that very man in the clouds of heaven , that was borne of the virgin mary ; and doth presse thee to believe on what he hath done , ( shewing thee thy lost condition without him ) and to own it as done for thee in particular , and withall doth admonish thee , not to trust in a bare notion of it , but to receive it into thy heart , so really , that thy very heart and soule may burne in love to the lord jesus christ againe : and doth also teach thee , that the love of christ should and must constraine thee , not to live to thy selfe ; but to him that loved thee and gave himselfe for thee , 2 cor. 5. 14 , 15. eph. 4. 20 , 21 , 22 , 23. 1 cor. 7 23. ye are bought with a price , be not ye the servants of men. if hi● conversation be also agreeable to his doctrine , a believing , honest , loving , self-denying counteous conversation ; ( he also is a true christian . ) receive that doctrine * and receive it really , for it is the doctrine of god , and of christ , gal. 4. 4. gal. 1. 4. eph. 1. 7. rev. 1. 5 acts 13. 38. joh. 1. 19. acts 4. 12. acts 10. 40 , 41 , 42. and 1 thes. 1. 10. mar. 13. ult . 2 pet. 1. 5 , 6 , 7. 8 , 9 , 10. considering the end of their conversation jesus christ , yesterday , and to day , and the same for ever , heb. 13 , 7 , 8. againe , if thou wouldst not be deceived , then , beware of slighting any known truth that thou findest revealed , or made known to thee in the gospel ; but honour , and obey it , in its place , be it ( as thou thinkest ) never so low , joh. 14. 15. 2. have a care that thou doe not undervalue , or entertain low thoughts of god , christ the son of mary and the holy scriptures ; but search them , john 5. 39. and give attendance to the reading of them , 1 tim. 4. 13 for , i will tell thee he that slights the scriptures , doth also slight him of whom they testifie . and i will tell thee also , that for this cause , god hath given up many to strong delusions , that they might believe a lye : that they all might be damned who believed not the truth , but had pleasure in unrighteousnesse , 2 thes. 2. 11 , 12. therefore i say unto thee , in the name of the lord jesus , the son of mary , the son of god , the very creator of heaven and earth , and all things that are therein : have a care of thy selfe , for the divel doth watch for thee day and night , 1 pet. 5. 8. thine own heart also doth labour to deceive thee , if by any means it may , jer. 17. 10. therefore doe not thou trust it , for if thou doe , thou wilt not doe wisely , pro. 28. 26. i say therefore , have a care that thou labour in the strength of the lord jesus , to escape all these things , for if thou fall into any one of them , it will make way for a further income of sin and the divell , through whose deceitfulnesse thy heart will be hardned , and thou wilt be more uncapable of receiving instruction , or reaping advantage , by and from the ordinances of jesus christ : the rather therefore , give all diligence to believe in the christ of god , which is the son of mary , and be sure to apply all that he hath done , and is doing , unto thy felfe , as for thee in particular ; which thing if thou doest , thou shalt never fall . and now reader , i shall also give thee some few considerations , and so i shall commit thee to the lord. 1. consider , that god doth hold out his grace , and mercy freely , and that to every one , rev. 22. 17. isa. 55. 1 , 2 , 3 , 6 , 7. 2. consider , that there is no way to attaine to this free mercy and grace , but by him that was borne of the virgin mary , for he himselfe saith , i am the way , the truth , and the life ; no man cometh to the father but by me . joh. 14. 6. compared with mat. 1. 20 , 21. 3. consider , if thou strivest to go over any other way thou wilt be but a thief and a robber , joh. 10. 1. compared with ver . 9. and know that none of these ( so continuing ) shall enter into the kingdom of he even , 1 cor. 6. 9 , 10. 4. consider , that if the devil should be too hard for thee and deceive thee by perswading thee to embrace , or entertaine a new gospell ; which neither christ , nor his disciples did allow of , it would make thee gnash thy teeth when it is too late . 5. consider , that though thou hast been deluded by satan to this day , yet if now thine eyes be opened to see and acknowledge it , though as yet thou hast been either exceedingly wicked , a or an idle , b luke-warme hypocritical professour ; c and hast stood it out to the last , d for all this there is hope , and if now thou receive the truth in the love of the truth , being as willing to be rid of the filth of sin , as the guilt of it , thou shalt be saved . 6. consider , that the lord will call thee to judgement for all thy sins past , present , and what else thou shalt practice hereafter ; especially for thy rejecting , and trampling on the bloud of his son , the man christ jesus : and if thou doest not agree with thine adversary , now , while thou art in the way , he will deliver thee to the judge , and the judge will deliver thee to the officer , & if he cast thee into prison ; i tell thee , thou shalt not come out thence till thou hast paid the very last mite , luke 12. 58 , 59. and therefore i beseech thee to consider : here is at this time , life and death ; heaven and hell ; everlasting joy , and everlasting torment set before thee . here is also the way to have the one , and the way to escape the other . now if the lord shall do thee any good by what i have spoken , i hope it will be a meanes to stir me up to thank the lord that ever he did use such a sinner as i am in the worke of his gospell . and here i shall close up what i have said , destring thee ( 〈◊〉 thou be a christian ) to pray for him who desires to continue thy servant in the lord jesus christ , though less then the least of all saints . john bunyan . for as much as many have taken in hand to set forth their several judgements concerning the son of the virgin mary , the lord jesus christ ; and some of those many having most grosly erred from the simplicity of his gospel , it seemed good to me , having had some knowledge of these things , to write a few words , to the end , if the lord will , souls might not be so horribly deluded by those several corrupt principles that are gone into the world concerning him . now that there is such a thing as a christ , i shall not spend much time in proving of ; only i shall shew you , that he was first promised to the fathers , and afterward expected by their children . but before i doe that , i shall speak a few words , concerning gods fore-ordaining and purposing , that a christ the saviour should be , and that before the world began . now god in his own wisedom and counsel , knowing what would come to passe , as if it were already done , rom. 4. 17. he knowing that man would break his commandements , and so throw himselfe under eternal destruction , did in his own purpose fore-ordain such a thing as the rise of him that should fall , and that by a saviour , eph. 1. 4. according as he hath chosen us in him ( meaning the saviour ) before the foundation of the world . that is , god seeing that we would transgresse , and break his commandement , did before chuse some of those that would fall , and give them to him that should afterward purchase them actually , though in the account of god his blood was shed before the world was , rev. 13. 8. i say , in the account of god his son was slain ; that is , according to gods purpose and conclusion , which he purposed in himself before the world was ; as it is written , 2 tim. 1. 9. who hath saved us , and called us with an holy calling , according to his own purpose and grace which was given us in christ before the world began . as also in 1 pet. 1. 20. where the apostle speaking of christ , and the redemption purchased by him for sinners ; saith of him , who verily was fore-ordained before the foundation of the world , but was manifest in these last dayes for you who by ●●m doe believe in god that raised him from the dead . god having thus purposed in himselfe that he would save some of them that by transgression had destroyed themselves , did with the everlasting son of his love make an agreement , or bargain , that upon such and such terms , he would give him a company of such poor soules as had by transgression fallen from their own innocency and uprightnesse , into those wicked inventions that they themselves had sought out , eccles. 7. 29. the agreement also how this should be , was made before the foundation of the world was laid , tit. 1. 2. the apostle , speaking of the promise , or covenant made between god and the saviour ( for that is his meaning ) saith on this wise , in hope of eternal life , which god that cannot lye , promised before the world began . now this promise , or covenant , was made with none but with the son of god , the saviour : and it must needs be so , for there was none with god before the world began , but he by whom hee made the world ; as in prov. 8. from v. 22. to v. 31. which was and is the sonne of his love . this covenant , or bargain , had these conditions in it . first , that the saviour should take upon him flesh and blood , the same nature that the sonnes of men were partakers of ( sinne onely excepted ) heb. 2. 14. heb. 4. 15. and this was the will or agreement that god had made with him : and therefore when he speaks of doing the will of god , heb. 10. 5. he saith , a body hast thou prepared me ( as according to thy promise , gen. 3. 15. which i was to take of a woman ) and in it i am come to do thy will o god , as it is written of me in the volume of thy book , v. 7. 2. the saviour was to bring everlasting righteousnesse to justifie sinners withal , dan. 9. 24 , 25. the messias , or saviour shal bring in everlasting righteousnesse and put an end to iniquity , as it is there written . to make an end of sins , and to make reconciliation for iniquity , and to bring in everlasting righteousnesse . this , i say , was to be brought into the world by the saviour , according to the covenant , or agreement , that was between god and christ before the world began , which god , that cannot lye , promised at that time , tit. 1. 2. 3. he was to accomplish th●● everlasting righteousnesse by spilling his most precious blood , according to the terms of the covenant or bargain ; and therefore when god would shew his people what the agreement was that he and the saviour had made , even before the covenant was accomplished and sealed actually . see for this zach. 9. ( where he is speaking of him that should be the saviour ) v. 11. and as for thee also ( meaning the saviour ) by the blood of thy covenant ; or as some render it , whose covenant is by blood ( which is all to one purpose ) i ( meaning god ) have sent forth the prisoners out of the pit wherein there was no water . the meaning is this : as for thee also , seeing the covenant or bargain that was made between me and thee before the world was , is accomplished in my account , as if it were actually and really done ; with all the conditions that were agreed upon by me and thee ; i have therefore , according to that agreement that was on my part , sent forth the prisoners , and those that were under the curse of my law , out of the pit wherein there is no water ; seeing thou also hast compleatly fulfilled in my account whatsoever was on thy part to be done , according to our agreement . and thus is that place to be understood in john 17. ● i pray for them , i pray not 〈◊〉 the world , but for th●se th● thou hast given me ( which i co●venanted with thee , for ) thi● they were , and thou gavest th● me ( but on such and such co●●ditions as are before mentioned , zach. 9. and again ; ac●cording as he hath chosen us 〈◊〉 him ( that is , in christ ) be●●● the foundation of the world , th● we should be holy and * with●● blame before him in love . no● seeing this was thus conclud● upon by those that did 〈◊〉 well to the soules and 〈◊〉 of poore sinners ; after 〈◊〉 world was made by them , a● after they had said , let ● make man after our own im●●● after our likenesse , gen. 1. ● and after man , whom go● had made upright , had 〈◊〉 transgression fallen from th● state into which god at 〈◊〉 placed him , and throw● himselfe into a miserable co●●dition by his transgression then god brings out of his love that which before he and his son had concluded upon and begins now to make forth that to the world , which he had purposed in himselfe before the world began , eph. 1 4. 9. 2 tim. 1. 9. now the first discovery that was made to a lost creature of the love of god , was made to fallen adam , gen. 3. 15. where it is faid , i will put enmity between thee and the woman , and between thy seed and her seed , which is the saviour , gal. 4. 4. it shall break thy head , and thou shalt bruise his heel . this was the first discovery of the love of god to lost man : this was the gospel which was preached to adam in his generation ; in these words was held forth to them in that generation , that which should be further accomplished in after generations . 2. another discovery of the love of god in the gospel , was held forth to noah , in that he would have him to prepare an ark to save himself withal● which ark did type out the lord that was to come , and be the saviour of those whom he before had covenanted for with god the father . and god said to noah , the end of all flesh is before me . make thee an ark of gopher wood , gen. 6. 13 , 14. and chap. 7. 1. the lord said unto noah , come thou and all thy house into the ark , for thee have i seen righteous before me in this generation . 3. god breaks out with a further discovery of himself in love to that generation in which abraham lived , gen. 12. 3. where he saith , and in thee , ( that is , from thee shall christ come thorow , in whom ) shal 〈◊〉 the families of the earth be blessed . this was also a further manifestation of the good will of god to poor lost sinners ; and through this discovery of the gospel , did abraham see that which made him rejoyce , ioh. 8. 56. 4. when the time was come that moses was to be a prophet to the people of his generation , then god did more gloriously yet break forth with one type after another ; as the blood of buls , & lambs , & goats : also sacrifices of divers manners , and of several things , which held forth that saviour more clearly which god had in his own purpose & decree determined to be sent ; for these things ( the types ) were a shadow of that which was to come , which was the substance , heb. 9. 9. 10. heb. 10. 1 , 5 , 6 , 7. now when these things were thus done , when god had thus signified to the world what he intended to doe in after times , presently all that had faith to believe that god would be as good as his word , began to look for , and to expect that the lord should accomplish and bring to passe what he had promised , what his hand and counsel had before determined to be done . now abraham begins to look for what god had promised and signified ; namely , that he would send a saviour into the world in his appointed time ; which thing being promised , abraham embraces , being perswaded of the certainty of it , as in heb. 11. 13. and this did fill his heart with joy and gladnesse , as i said before ; for he saw it , and was glad , john 8. 56. 2. jacob also , while he was blessing his sons concerning things to come , breakes forth with these words , i have waited for thy salvation . he was also put in expectation of salvation to come by this saviour . 3. david was in earnest expectation of this , which was held forth by types and shadowes in the law ; for as ye● the saviour was ▪ not come , w●ich made him crie out with a longing after it , o that the salvation of israel were come out of sion , psal. 53. 6. and again o that the salvation of israell , were come out of sion , psal. 147. the thing that david ▪ waited for , was not in his time come , though before his time it was promised , which makes him crie out , o that it were come ; that it were come out of sion ▪ where by the way take notice , that the true salvation and saviour of israel , was to come out of sion , that is , out of the church of god , touching the flesh , as it is written , a prophet shall the lord your god raise up unto you of your brethren like unto me , deut. 18. 15 , 18. and againe , i have laid help upon one that is mighty , i have exalted one chosen out of the people , psal. 89. 19. and rom. 9. 5. whose are the fathers , of whom as concerning the flesh christ came , wh● is over all , god blessed for ever . christ as concerning the flesh , did come of the fathers . 4. isaiah did prophesie of this , that god would thus save his people , yea , he breaks forth with these words , but israel shal be saved with an everlasting salvation , isa. 45. 17. he also tels them how it shall be accomplished in that 53. chap. yea , he had such a glorious taste of the reality of it , that he speaks a● though it had then been actually done . 5. in the dayes of jeremie this that god had promised to the fathers , was not yet accomplished ; in cap. 23. 5. he saith , behold the dayes come saith the lord , that i will ( mark , it was not yet done . ) but i will ( saith god ) raise unto david a righteous branch , and a king shall reign and prosper . in his dayes judah shall be saved , and israel shall dwell safely , and this is his name wherewith he shall be called , the lord our righteousnesse . 6. he was also to come in zacharies time , zach. 3. 8. where he saith , for behold i will bring forth my servant the branch . 7. he was not come in the time of malachy neither , though he was indeed at that time neer his comming . for he saith himself , behold , i will send my messenger ( meaning john the baptist , esay 40 v. 3. luke 1. 76. and he shall prepare the way before me ; and the lord whom ye seek shall suddenly come to his temple , even the messenger of the covenant whom ye delight in . behold he shall come saith the lord of hosts . 8. old simeon did also wait for the consolation of israel a long time , luke 2. 25. where it is said , and behold there was a man in jerusalem whose name was simeon , the same was a just man and devout , waiting for the consolation of israel , that is waiting for him that was to be the saviour ; as is cleer if you read with understanding a little farther . and it was revealed to him by the spirit , that he should n●t see death , before he had fee● the * lords christ , ver . 26. and thus have i in briefe shewed you . 1. that there is such a thing as christ. 2. that this christ was promised and signified out by many things before he did come . 3. how he was waited for , and expected before the time that god had appointed in the which he should come . the second thing that i will ( through the strength of christ ) prove , is this , that he that was of the virgin , is he that is the saviour . and first , i shall lay down this for a truth ; that it is not any spirit only by , and of it sel●e , without it doe take the nature of man , that can be a saviour of man from eternal ve●g●nce . or thus ; that 〈◊〉 will be a saviour of man , must in the nature of man satis●●e and appeas● the justice and wrath of god ▪ and the arguments that i doe bring to ●rove it by are these . 1. because , it was man that had offended , and ●ustice required that man must give the satisfaction : and therefore , when he that should be the saviour , was come , he tooke upon him the forme of a servant , and was made in the likeness of men , phil. 2. 7. and in heb. 2. 14. because the children were partakers of flesh and blond he also himself likewise took part of the same : to what end ▪ that through death he might destroy him that had the power of death that is the dwell . and is that all ? no , but also that he might deliver them who through feare of death , were all their life time subject to bondage . the second argument is this , because , if a spirit only could have made satisfaction for the fin of mankind , and have subdued satan for man ; without the nature of man ; either there had been weaknesse in god when he made that promise to fallen adam , that the seed of the woman should break the serpents head : ( for there had been no need of , and so no room for that promise ) or else god having made it would have appeared unfaithful in not fulfilling his promise by redeeming the world without it . 3. if a spirit only could have made satisfaction , and so have saved man ; then christ needed not to have come into the world , and to have been borne of a woman , gal. 4. 4. but in that he must come into the world , and must be borne of a woman , it is cleer , that without this he could not have been a saviour : for he was made of a woman , made under the law , to this end , that he might redeem them that were under the law ; implying , no subjection to this ( viz. the taking of the nature of man ) no redemption from the curse of the law . but christ hath delivered from the curse of the law , ( all that believe in his name ) being in their nature made a curse for them . and this is the reason , why the fallen angels are not recovered from their damnable estate , because , he did not take hold of their * nature , for he tooke not on him the nature of angels , but he tooke on him the seed of abraham , heb. 2. 16. now then , seeing this is the very truth of god , i shall next prove , that jesus that was born of the virgin , to be the saviour : and first , i shall prove it by comparing some places of the old and new testament together , and by some arguments drawn from the scriptures . and first , see gen. 3. 15. where he is called the seed of the woman , saying , i will put enmity between thee and the woman , and between thy seed and her seed ; and so was jesus , gal. 4. 4. where it is said , god sen● forth his son made of a woman , or borne of a woman . 2. this woman must be a virgin , isa. 7. 14. where it is said , a virgin shall conceive and beare a sonne and shall call his name emanuel . and jesus is he that was the fulfilling of this scripture , matth. 1. 22 , 23. now all thus was done that it might be fulfilled which was spoken of the lord by the prophet , saying , beh●ld a virgin shall conceive , and bring forth a son , and they shall call his name emanuel . 3. the saviour must be of the tribe of judah . and this jacob prophecied of , on his death-bed , saying , judah , thou art he whom thy brethren shall praise , or honour , th●●● hand shall be on the 〈◊〉 of thine enemies , thy fathers children shall bow down before th●e . and again mic. 5. 2. but thou be●hlehem ephratah , though thou be little among the thousands of judah , yet out of thee shall he come , that is to be ruler in israel . jesus 〈◊〉 of the tribe of judah , and that will cleerly appeare , i● you read mat. 1. ma●the● he begins first with abraham , v. 2. and thence to judah , v. 3. from judah to d●●x●d , ver . 6. from david to zorobabel , v 13. then to jacob the father of joseph the husband of mary of whom was borne jesus , ver . 16. now mary was one of the same house also , and for this con●ider , jesus came from the loynes of david ; see ma● . 1. but that he could not doe , if m●● had not been of the seed 〈◊〉 ●●vid : for christ came 〈…〉 not from him , for 〈…〉 her not till shee had brought forth her first born , mat. 1. 25. again ▪ the angel told her that he was the son of david , saying , and the lord god will give unto him the throne of his father david , luke 1. 32. and againe , the jews knew this very well , or else they would have been sure to have laid it open before all the world ; for they sought by all meanes to disown him . and though they did through the divellishnesse of their unbeliefe disown him , yet could they find no such thing as to question the right of his birth from mary . if it had been to be done , they would no doubt haue done it ; they did not want malice to whet them on ; neither did they want meanes so far as might helpe forward their malice , without manifest and apparent injury ; for they had exact registers or records of their genealogies , so that , if they had had any colour for it , they would sure have denyed him to have been the son of david . there was reasoning concerning him when he was with them , joh. 7. and i do believe , part of it was about the generation of which he came . and this was so commonly knowne , that the blind man that sat by the way side could cry out , jesus thou some of david , have mercy on me ; thou sonne of david , have mercy on me , luke 18. 38 , 39. it was so common , that he came from the loines of his father david according to the flesh , that it was not so much as once questioned . and when herod demanded ( mat. 2. 4 , 5 , 6. ) of the chiefe priests and scibes of the people where christ should be borne , they said unto him in bethlehem of judea : for thus it is written by the prophet , and thou bethlehem in the land of judea , art not the least among the princes of judah , for out of thee shall c●me a governour that shall rule my people israel : ( for out of thee ) mark that ; if mary had not been of judah , christ had not come out of judah . but christ came out of judah , therefore mary is also a daughter of judah . and this is evident , as saith the scripture , for our lord sprang out of judah , heb. 7. 14. againe , when christ the saviour was to come into the world , at that time the scepter was to depart from judah , according to the prophesie of jacob . the scepter shall not depart from judah , nor a lawgiver from between , his feet until shiloh come , gen. 49. 10. now the scepter was then departed from those that were jews by nature , and also the lawgiver , and herod who was a stranger , and not of judea , was king over them , as caesars deputy ; and caesar augustus imposed lawes on them . the stuborn jews also confessed the scepter to be departed when before pontius pilate a romane governour of ●udea , they cryed out against christ : we have no king but caesar , joh. 19. 15. nay further , the jewes from that day to this have beene without a ●ing of their owne nation to governe them ; they never had the scepter swayed since by any of themselves , but have been a scattered despised people , and have been as it were liable to all dangers , and for a long time driven out from their countrey , and scattered over all the nations of the earth , as was prophesied concerning them , je● . 24. 9. zek. 5. 14 , 15. and yet these poor souls are so horribly deluded by the devil , that though they see these things come to passe , yet they will not believe . and one reason among many , of their being thus deluded , is this , they say that the word scepter in that 49. of gen. is not meant of a kingly government , but the me●ning is ( say they ) a rod , or persecutions shall not depart from judah , till shiloh come , now they doe most grosly mistake that place ; for though i am not skilled in the hebrew tongue , yet through grace , i am enlightned into the scriptures , whereby i find that the meaning is not persecutions , no● the rod of afflictions , but a governour or scepter of the kingdome shall not depart from judah till shiloh come . and that this is the meaning of the place , weigh but the very next words of the same verse , and you will find it to be the scepter of a king that is meant : for he addeth nor a lawgiver from between his feet . marke it , the scepter , nor a lawgiver ; the legislative power depending on the scepter of the kingdom shall not depart from judah untill shiloh come . according to that scripture , written in isa. 7. 16. for before the child shall know to refuse the evill and chuse the good , the land which thou abhorrest shall be forsaken of both her kings : which scripture hath been fulfilled , from that same time . but a word to the jews exposition of the scepter to be a rod , or persecutions , saying , that persecutions shall not depart from judah till shiloh come . this cannot be the meaning of the place ; for the jews have had rest oftentimes , and that before shiloh did come , at one time they had rest fourscore years , judges 3. 30. againe , and the land had rest from warre , jo●h . 14 , 15. and againe , & the lord gave them rest round about according to all that he sware unto their fathers ; and there stood not up a man of all their enemies before them , jos. 21. 44. jos. 22. 4. 23. 1. and the land had rest forty years , jud. 3. 11. there was rest many a time from persecution and from the rod , th●ugh it we but for a season , but the scepter , or kingdome , did no● depart from judah , and a law-giver from between his feet ti●● shiloh came . againe , to prove that jesus is the christ , it is cleer from the hand of god against the jews for putting him to death : what was the reason why they did put him to death but this , he did say that he was the christ the sonne of god ? luke 22. 70. then said they all , art thou the sonne of god ? and he said , ye say that i am : that is , * i am he as you say , i am the son of god , yea the only begotten son of the father , and i was with him before the world was . now the jews did put him to death for his thus owning his own , that is , for not denying of his sonship , but making himself equal with god ; therefore did they put him to death , joh. 1● . 7. now god did , and doth most miserarably plague them to this very day for their crucifying of him ; but i say , 〈◊〉 he not been the christ of god , gods son , he would not have laid sin to their charge , for crucifying him ; but rather have praised them for their zeale , and for taking him out of the way , who did rob god of his honour , in that he made himselfe equal with god , and was not . he would have praised them for doing the thing that was right , as he did phinehas the son of eleaz●r , for executing judgement in his time , on the adulterer and adultere●le , numb . 25. 8. but in that he said he was the sonne of god , and accounted it no robbery so to call himself , phil. 2. and seeing that they did put him to death , because he said he was th● son of god , and in that god doth so severely charge them with , and punish them for their sin in putting him to death , for saying that he was the son of god , it is evident that he was and is the sonne of god , and that saviour that should come into the world . for his blood hath been upon them to this very day for their hurt , according to their desire , mat. 27. 25. againe , jesus himselfe doth in his day hold forth that he is the christ , where he saith , the time is fulfilled and the kingdome of heaven is at hand , mat. 1. 15. what time is this th●● jesus speaks of ? surely , 〈◊〉 that of daniels seventy weeks , spoken of in chap. 9. 24. when he saith seventy weeks are determined upon thy people to finish transgression , and to make an end of sin , and to make reconciliation or satisfaction , for iniquity , and to bring in everlasting righteousness , and to anoint the most ho●y : this time , that here daniel speakes of , is it that christ saith hath an end ▪ and the argument that he brings to perswade them to believe the gospel , is this , the kingdome of god is at hand , ( according as was prphesied of it by daniel ) repent , and believe the gospel . repent , and believe that this is the gospel ; and that this is the truth of god , consider , that daniel had a revelation of these daies from the angel of god , and also the time in which it should be accomplished : namely , seventy weekes was the determined time of the messias his comming , from the time when the angel spake these words to daniel : seventy weekes , that is about 490 years , if you reckon every day in the said twenty weekes for a yeare , a day for a yeare : a day for a yeare ; for so is the holy spirits way sometime to reckon dayes , ezek. 4. 6. and this the jews were convinced of , when christ saith to them , ye hypocrites , ye can discerne the face of the skie , but can you not discerne the signes of the time ? mat. 16. 3. do you not see that those things that are spoken of as forerunners of my comming , are accompli●hed ? do you not see that the scepter is departed from judah ? doe you not see the time that daniel spake of is accompli●●ed also ? there shall no signe be given you but the sign of the proph●t j●nab● o ye hypocritical generation , ver . 4. another argument to pr●ve that jesus is ●he chri● , is this , by his power , the blind ●ee , the 〈◊〉 walke , t●e dea heir , the d●mbe speak , the dead are raised up , the divels are dis●o●fesled in es●● 5 〈◊〉 . 4. it is thus pro●he●●ed of him . beh●ld , your god will come with a vengeance ; even god with a reco●pence , he will 〈◊〉 and save you . but how shall we know when he is come ? why , th●n the eyes of the blind shall be opened , and the eares of the deafe shall be unstopped , then shall the lame man leape as an hart , and the ●o●gue of the dumbe shall sing , for in the wildernesse shall waters breake forth , and streames in the desart , v●r . 5. 6. now which john would know whether he were the christ or no , jesus sends him this very answer , go and tell john ( saith he ) what you hear and see , the bl●nd receive their sight , and the lame walke , the ●epers are cleansed , the deaf hear , the dead are raised , and the poor have the gospel preached unto them , mat , 1● . 3 4. 5. another argument that doth prove this jesus to be the christ is this , namely , he to whom it was revealed that he should see him , though he waited long for him . so soone as ever he did but see that sweet b●be that was borne of the virgin mary , he cryed out , lord , now lettest thou thy servant depart in peace according to thy word : for mine eyes have seene thy salvation , which thou hast prepared before all people , as it is in luke 2. 26 , 27 , 28 , 29 , 30 , 31. the prophetesse anna also so soone as shee had seen him , gave thanks to the lord , and spake of him 〈◊〉 all those that waited for redemption in israel , ver . 36 , 37 , 38. another argument is the signe of the prophet jonah . he , even jonah , was three dayes and three nights in the whales belly , jonah 1. 17. and jesus makes this very thing an argument to the jews that he was the true messias , where he saith , a wicked and adulterous generation seeketh after a signe , that is , they would have me to shew them a signe to prove , that i am the saviour , & there shall no sign be given to them , but the sign of the prophet jonah . for as jonah wa● three dayes : and three nights in the whales belly , so shall the so● of man be three dayes and three nights in the heart of the earth , mat. 12. 39 , 40. and this , the apostle makes mention of to be accomplished , where he saith , the jews slew jesus , and hanged him on a tree , act. 10. 39. and laid him in a sepulchre , mat. 27. but god raised him up the third day , & shewed him openly , acts 10. 40. another scripture argument to prove that jesus is the christ , is this , that there was not one of his bones broken , which thing was foretold and typed out by the paschal lambe , where he saith , thou shalt not leave any of it until the morning , nor break a bone of him , exod. 12. 46. numb . 9. 12. which thing was fulfilled in the sonne of the virgin , ( though contrary to the customes of this nation ) as it is written , then came the souldiers and brake the legs of the first , and of the other that was crucified with him . but when they came to jesus and saw that he was dead already , they brake not his legs , joh. 19. 31 , 32. that the scripture should be fulfilled , a bone of him shall not be broken , ver . 36. another scripture demonstration is , in that they did ful●● the saying that was written , they parted my rayment among them , and for my vesture they did cast lots . psal. 22. 18. but this was also ●ulfilled in jesus , as it is written : then the souldiers , when they had crucified jesus , took his garments , and made four parts , to every souldier a part , and also his coat . now the coat was without seame ; they said therefore among themselves , let us not rent it , but let us cast lot● whose it shall be ; that the scripture might be fulfilled which saith , they parted my rayment among them , and for my vesti●● they did cas● lots , john 19. 23 , 24. againe , the scripture saith , they shall look on me whom they have pierced , zach. 12. 10. but the souldier thrust a spear into his side , that it might be fulfilled which was written , they shall look on him whom they have pierced , joh. 19 , 34 , 35 , 36 , 37. now then , seeing this is the truth of god that jesus that was borne of the virgin is the christ of god ; how horribly are those deceived who look on jesus the son of mary , to be but a shadow or type , of something that was afterward to be revealed ; whereas the scriptures most lively hold him forth to be the christ of god , and not a shadow of a spirit , or of a body afterwards to be revealed , but himselfe was the very substance of all things that did any way type out . christ to come ; and when he was indeed come , then was an end put to the law for righteousness , or justification to every one that believeth ; christ is the end of the law for righteousness to every one that believeth , as it is written , rom. 10. 4. that is , he was the end of the ceremonial law , and of that commonly called the moral law , the substance of which is laid down , exod. 20. from the first to the 17 verse , though that law , as handed out by christ , still remaines of great use to all believers , which they are b●und to keepe for sanctification , as christ saith , mat. 5. 19. verse , to the end of the chapter . but christ jesus hath obtained everlasting righteousness , having fulfilled all the law of god in the body of his flesh wherein he also suffered on the cross without the gates , and doth impute this righteousness to poor man , having accomplished it for him in the body of his flesh , which he took of the virgin , gal. 4. 4 god sent forth his son made of a woman a , made under the law , that is , to obey it , and to bear the curse of it , being made a curse for us , gal. 3. 13. to redeem them that were under the law , that is to redeem such as were ordained to life eternal , from the curse of the law . and this he did by his birth , being made or borne of a woman ; by his obedience , yea , by his perfect obedience he became the author of eternal salvation to all them that obey him , heb. 5. 8 , 9. and by his doing and suffering , did compleatly satisfy the law and the justice of god , and bring in that glorious and everlasting salvation , without which we had all eternally been undone , and that without remedy ; for without shedding of his blood there was no remission . secondly , seeing jesus christ , ●he son of the virgin mary , was and is the christ of god : and that salvation came in alone by him , for there is salvation in no other , acts 4. 12. then how are they deceived , that think to obtain salvation by following the convictions of the law , which they call christ ( though falsely ) when alas , let them follow those convictions that do come from the law , and conscience set on worke by it , i say , let them follow all the convictions that may be hinted in upou their spirits from tha● law , they shall never be able to obtaine salvation by their obedience to it , for by the law is the kuowledge of sin , rom. 3. 20. and it is not of workes least any man should boast , as those fond hypocrites called quakers would do . and again , if righteousness comes by the law , then christ i● dead in vaine , gal. 2. 21. bu● that no man is justified by the workes of the law , it is evident , for the just shall live by faith , gal. 3. 10. which living by faith , is to apply the lord jesus christ his benefits , as birth , righteousnesse , death , blood , resurrection , ascension , and intercession , with the glorious benefits of his second comming to me , as mine , being given to me ; and for me , and thus much doth the apostle signi●ie , saying ; the life which i now live in the flesh , i live by the faith of the son of god , whe loved me , and gave himself for me , gal. 2. 20. againe , seeing gods christ which was with him before the world was , john 17. ver . 5. took upon him flesh and blood from the virgin mary , ( who was espoused to joseph the carpen●er ) and in that humane nature yielded himself an offering for sin , ( for it was the body of his flesh by which sin was purged , col. 1. 22. ) i say , seeing the son of god as he was in a body of flesh , did bring in salvation for sinners , and by this meanes , as i said before , we are saved , even by faith in his blood righteousness , resurrection , &c. how are they then deceived who own christ no otherwise then as he was before the world began , who was then without flesh and blood ( for he took that in time of the virgin , gal. 4. 4. heb. 2. 14. ) i say , they are wickedly deluded who own him no otherwise but as he was before the world was : for in their owning of him thus and no otherwise , they do directly deny him to be come in the flesh , and are of that antichristian party which john speaks of , joh. 4. 3. v. every spirit that confesseth not that jesus christ is come in the 〈◊〉 , is not of god ; and this is that sprit of antichrist , whereof you have heard that it should come , and even now already it is in the world . now because the enemy doth most notably wrest this scripture , as they do others , to their own damnation , i shall speak something to it ; and therefore , when he saith , every spirit that confesseth not that jesus christ is come in the flesh , is not of god , his meaning is , every spirit that doth not confesse that that christ that was with the father before the world was , did in the appointed time of the father come into the world , took on him a body from the virgin , and was very man as well as very god , and in that body of flesh did do and suffer whatsoever belonged to the sons of men for the breach of the holy law of god , and impute his glorious righteousnesse which he fulfilled in that body of his flesh , to the soules that shall believe , 〈◊〉 what he hath done and is a doing in the same body . and that this is the mind of the spirit of god , consider , first , he himself saith , handle me and see , for a spirit hath not flesh and bones , as ye see me have , when his disciples had thought he had been but a spirit , luke 24 39 , 40. now that in this flesh he died for sins , consider secondly that scripture which saith , who his own sel● ( that is the christ that was born of the virgin ) did bear our sins in his own body on the tree . see col. 1. 22. in the body of his flesh , saith he , to present you holy and unblameable , & unreproveable in his sight . now that he arose again from the dead with the body of flesh wherewith he was crucified , consider , that forenamed scripture , luke 24. 39 , 40. spoken after his resurrection . now that he went away with the same body from them into heaven , consider that it is said , and he led them out as , farre as bethany , and he lift up his hands & blessed them : & it came to pass while he blessed them , he was carried from them , & carried into heaven , lu. 24. 50 , 51. this is the meaning of those words therefore ; jesus christ is come into the flesh , that is , jesus christ hath come in the flesh that he took of the virgin , hath brought us who were enthralled to the law , the divel , and sin , to liberty ; and that by his obedience and death . for asmuch then a●●h children were 〈◊〉 of flesh and blood ( saith the scripture ) he , christ also himself took part of 〈◊〉 same ; wherefore ? that though death 〈…〉 desir●y him 〈◊〉 had the power of 〈◊〉 , that is the devill , and deliver them who through feare of death , were all their time subject to 〈◊〉 heb. 3. 14 , 15. for he was delivered for our offer●es , and was raised again for our justification , rom 4. 25. for he , even that man , through the power of the eternal spirit , did offer up himself without spot to god ; and thereby , o● by that offering , obtained eternall redemption for us , heb. 9 12 , 14. and therefore i say again and again , look to your selves , that you receive no christ except gods christ : for he is like to be deceived that will believe every thing that calls it selfe a christ. for m●●y , saith he , shal ●ome in my name , and shall deceiue many , matth. 24. 5. now having spoken thus much touching the saviour , the lord jesus christ , i shal , according to the assiistance of the lord jesus , proceed , and shall speak somthing of his godhead , birth , death , resurrection , ascension , and intercession ; together with , his most glorious and personal appearing the second time , which will be to raise the dead , and bring every work to judgment , eccles. 12. 14. and first i shall shew you that he is very god , co-eternal , and also co-equal with his father . 2. that by this son of mary ( which is equal with his father ) the world was made . 3. that he in the fulnesse of time , was made of a woman , made under the law , to redeem them them that were ( or are ) under the law ; that is , was borne of a woman : and in our nature ( for he made himselfe of no reputation , and took on him the forme of a servant , and was made in the likenesse of men ) and in our stead he did fulfill the law in point of justification , rom. 10. 4. and was crucified for our transgre●●ions , 1 cor. 1. 23 , 24 , 25. 4. that very body of the sonne of mary which was crucified , did rise again from the dead , after he had been buried in josephs sepulchre ; that he in that very body ascended up into heaven ; and in that very body shall come again to these ends . 1. first to judge the quick and the dead . 2. to receive his saints to himselfe . 3. to passe eternal condemnation on his enemies . these things in brief i shall touch upon , according to the wisedom given me . and therefore that christ is very god , i shall first prove by plain texts of scripture . 2. from the testimony of god , angels , and men , witnessed by the scriptures . 3. by several arguments drawn from scripture , which will prove the same clearly . 1. then to prove it by the scriptures ; though indeed the whole book of gods holy scripture , testifie these things plainly to be most true , yet there be some places more pregnant and pertinent to the thing then others ; and therefore i shall mention some of them : as first , minde that in prov. 8. v. 22 , &c. and there you shall finde him spoken of under the name of wisedome , the same name that is given him in 1 cor. 1. 24. i say in that place of the prov. above mentioned , you shall find these expressions from his own mouth . the lord possessed me in tho beginning of his way before his works of old . i was set up from everlasting , from the beginning : or ever the earth was , when there was no depths , i was brought forth ; while there was no fountaine abounding with water . before the mountains were s●tled , before the hills , was i brought forth . while as yet he had not made the earth , nor the fields , nor the highest places of the dust of the world . when h● prepared the heavens , i was there ; when he set a compasse upon the face of the depth : when he established the clouds above ; when he strengthened the fountaines of the deep : when he gave to the sea his decree , that the waters should not pass ●his commandement . when he appointed the foundations of the earth ; then was i by him , as one brought up with him : and i was daily his delight , rejoycing in the habitable parts of the earth , and my delight was with the sonne of men . also john 1. 1 2. you have these words spoken of christ , in the beginning was the word , and the word was with god , and the word was god. the same was in the beginning with god. as also in heb. 1. 2. the apostle being about to prove the sonne of mary to be very god , saith ; he hath in these latter daies spoken to us by his sonne ; which sonne is the sonne of mary , as in matth. 3. but ( saith the apostle ) heb. 1. 8. to the sonne he saith , thy throne , o god , is for ever and ever , a scepter of righteousnesse is the scepter of thy kingdome . again , in john 17 5. you have the words of the sonne of mary for it , saying , and now father , glorifie thou me with thine own selfe , with the glory that i had with thee before the world was . again , he himself saith , before abraham was , i am : and again , i and my father are one . and in phil. 2. 5. the apostle saith , let the same mind be in you which was also in christ jesus ; who being in the form of god , thought it ●o robbery to be equal with god , but made himselfe of no reputation , and took on him the forme of a servant , and was m●de in the likenesse of men . also rev. 2. 8. christ himselfe saith , i am the first and the last , which was dead , but am alive . and thus have i quoted some few scriptures to prove that the sonne of mary is the true god. 2. i shall give you the testimony of god himselfe touching the truth of this , viz. that christ , the sonne of the virgin , is the true god. and first see zach. 13. 7. and there you shall finde these words , awake o sword against my shepherd , and against the man that is my fellow , saith the lord of hosts . in this place the lord doth call that man his fellow , which he doth not doe to any meer creature . again , in ma● . 3. 17. he calls him his beloved sonne , saying , this is my beleved sonne in whom i am well pleased and in the foresaid place of the hebrews , cap. 1. the apostle advancing the lord jesus , brings in this question , to which of the angels said he at any time , thou art my sonne ? ver. 5. but to the sonne he s●●h , ver . 8. thy throne , o god , i● for ever and ever . and this farre of the testimony that god himselfe hath given of the son of mary , jesus christ. 3. the angels do shew that he is god ; first , in that they do obey him . 2. in that they worship him . 1. that they obey him , is clear , if we compare rev. 21. 9. with rev 22. 6. in the first of these places we finde , that there came one of the angels of the seven vials , which had the seven last plagues , and talked with john. he came not of himselfe ; for in that 22 cap. ver . 6. he saith , the lord sent his angel , to shew unto his servants the things that must be done . now , in the 16. verse you may see who this lord god is : he saith there , i jesus , have sent mine angel , to testifie these things in the churches . * i am the ro●t ( as well as ) the ofspring of david , and the bright and morning star . i say this obedience of the angels doth testifie that jesus , which is the sonne of mary , is the true and very god ; for they do obey god only . secondly , the angels doe shew that the sonne of mary is the true god , in that they do not onely obey him , but worship him also yea , they are commanded so to doe , heb. 1. 6. where it is wri●ten , when he bringeth his first bego●ten into the world , he ( i e ) god , saith , and let all the angels of god worship him , viz. the sonne of mary . now the angels themselves command that we worship none but god , rev. 22. 8 9. when john fell down to worship the angel , the angel said , see thou doe it not , for i am thy fellow-servant ; worship god now , if the angels should command to worship god , and they themselves should worship him that by nature is no god , they should overthrow themselves , in comm●●ding one thing , and doing another , and so lose their own habitations , and be shut up in chaines of darknesse , to be punished with everlasting destruction from god himselfe at the great day . and thus much concerning the testimony of angels touching jesus , the sonne of mary , the sonne of god , yea , very an● true god isa. 9. 6. now followeth david hi● testimony among other of th● saints , who witnesse jesus the sonne of mary to be true god ; and that you may finde in psa. 110. 1. where he saith , the lord said unto my lord , sit thou on my right hand , till i make thine enemies thy footstoole . also isaiah in the 9. chap. verse 6. saith , for unto us a childe is borne , unto us a sonne is given , and the government shall be upon his shoulders , and his name shall be called wonderfull , councellor , the mighty god , the everlasting father , the prince of peace . of the increase of his government and peace there shall be no end , upon the throne of david ( which is not , nor never was the heart of any believer ) and upon his kingdome to order it , and to establish it with judgment and justice , from henceforth even for ever . the zeale of the lord of hosts will doe this . again , see peters testimony of this sonne of mary ; when jesus asked his disciples , whom say ye that i am ? peter , as the mouth of the rest , said , thou art christ , the sonne of the living god , matth. 16. 16. also , when thomas , one of christs disciples , would not be perswaded by the others that they had se●n the lord , except he did also see in his hands the print of the nailes , and put his fingers into the prin● of the nails , and thrust his hand into his side 〈◊〉 he would not believe . sai●h the sonne of mary , reach hither thy singers , and behold my h●nds , and reach hither thy hand , and thrust it into my ●ide , and be not faithlesse but believing ; and then thomas breaks out with a mighty faith , and a glorious testimony for his master , and saith , my lord , and m● god , john 20. 27 , 28. again , see pauls testimony of him , rom. 9 ▪ where , speaking of the s●nne of mary , he saith , that christ came of th● fathers , who is over all , god blessed for ever , amen . and the apostle john doth also witness as much , 1 john 5. 20. where speaking of jesus christ , he saith on this wise , and we know that the sonne of god is come , and hath given us an understanding , that we might know him that is true , and we are in him that is true ( who is that ? why , saith john ) even in his sonne jesus christ. who is he ? why , this is the true god , and eternal life . i could here also bring in the testimony of the very devils themselves , as luke 4. 41. luke 8. 28. where he is by them acknowledged to be the son of the living god : but it is needlesse so to doe , for we have plainly proved it already . now followeth the several scripture-arguments , which will prove that jesus the son of mary is very god. and first , there is none but he that is the true god , can satisfie the justice of the true god for the breach of his holy law : but if you compare isa. 53. 6. with matth. 3. 17. you shall finde , that jesus the sonne of mary did give god a full and compleat satisfaction for the breach of his holy law ; therefore jesus the son of mary must needs be the great and true god. secondly , he that hath power of his own to lay down his life , and hath power of his own to take it up again , mu●● needs be the true god ; but this did jesus the sonne of mary the virgin ; therefore h● must needs be the true god , job . 10. 8. rom , 1. 4. thirdly , there was never any able to bear the sins of all the believers in the world , that ever were , now are , or hereafter shall be , but the true god but jesus , the sonne of the virgin mary , did bear them all , in his own body on the 〈◊〉 1 pet. 2. 24. isa. 53 6. therefore jesus the● sonne of mary must needs be true god as well as man. fourthly , there was never any meer man able , by his own power , to overcome the devil in all his temptations , but he that is also the true god ( for adam in his state of innocency was overcome by them , and fell under them : ) but jesus the sonne of the virgin did overcome them all by his own power ; there ore ( see gen. 3. 15. isa. 51. 9. isa. 63. 5. matth. 4. luke 4. ) he is very god as well as very man. fifthly , there was never any that did call himselfe the true god ( and was not ) which did please god in so doing , but jesus the sonne of mary did call himselfe the true god , or account himselfe equal with god ( which is all one ) yet god was well pleased with him , phil. 2 , 6 , 7. john 8. 29. and therefore jesus the sonne of mary must needs be true god as well as man. sixthly , there was never any that had all power in heaven and in earth , but the true god. jesus the sonne of the virgin mary , who was espoused to joseph , hath all power in heaven and in earth in his own hand . therefore , matth. 28. 18. he is the true and great god. seventhly , there was never any able to keep poor souls from falling from god , saving he that is that is the true god. jesus the sonne of mary did , and doth this , john 10. 27 , 28 , 29 , 30. john 17. 12. therefore , &c. eighthly , never could any justly call himselfe the first and the last , except the true god , nor truly ( as the lord did say ) i am . but these did jesus the sonne of mary , rev. 1. 1. compared with v. 17 , 18. rev. 2. 8. and joh. 8. 58. therefore jesus must needs be true god as well as man. 9. never was there any that could absolutely forgive sinnes but god , mar. 2. 7 luke 5. 21. but jesus the sonne of the virgin mary , can forgive sinnes , luk. 5. 10. mar● 2. 5. therefore jesus the son of m●r● must n●eds be true god as well as man. tenthly , the scriptures never call any the true and living god ; but he that is the true god. the scriptures call jesus , the sonne of the virgin the true god , isa. 9 6. ● john 5. 20. therefore he is the true and great god. 11. he that made all things , whether they be visible or invisible ▪ whether they be thrones or dominions , or principalities , or powers , must needs be the true god but jesus the son of the virgin mary did make all these , col 1. 14. ●0 the 18. john 1. to v. 16. heb. 1 , 2 , 3. and thereforre he is the true god as well as man. 12. the blood of a meer finite creature could never obtain eternal redemption for sinners . but the blood of jesus , the sonne of the virgin mary , hath obtained eternal redemption for sinners , eph. 1. 7. heb. 9. 12 , 14. heb. 10. 19 , 20. therefore the blood of the sonne of the virgin must needs be the blood of god. and so the apostle calleth it , saying to the pastours of the churches , feed the church of god , which he hath puchased with his own blood , acts 20. 28. 1 john 3. 16. 13. never was there any that could overcome death in his own power , but the true god ▪ hos. 13. 14. jesus the sonne of the virgin mary did overcome death by himselfe , heb. 2. 14 therefore , &c. 14. he that searcheth the hearts , and knoweth the thoughts of men , must needs be the true god , jer. 17. 10. but jesus the sonne of the virgin doth , luke 5. 22. luke 9. 47. john 2. 24 , 25. therefore , &c. 15. he that by his own power commandeth the raging sea , must needs be the true god , job 38. 10 , 11. prov. 8. 29. but this did jesus the sonne of mary , mark 4. 39 , 41. luke 8. 24. therefore , &c. 16. he that is the wisedom , power , and glory of god , must needs be the true god. but jesus the sonne of the virgin is all these , as 1 cor. 1. 23 , 24. heb. 1. 1 , 2 , 3. therefore jesus the son of the virgin must needs be true god as well as man. the next thing that i am to pro● is this ; namely , that by ●● jesus christ , the sonne of th● virgin , the world was made and here i shall be brief , ●●ving touched on it alrea● only i shall lay down some● the scriptures , that hold for this to be a truth , and sop● to the next things that i●tend to speak of . and therefore in the f●● place , see heb. 1. 1 , 2. wh● the apostle is speaking of ●● sonne of god , which so●● was borne of the virgin m●● according to these script●● mentioned before , matth. 18 , to 23. luke 2. matth. 3. ● where god himself saith , t● is my beloved fonne , &c. t● sonne of god , saith the ap●stle , by whom god hath spoken to us , by him also he made the worlds . and col. 1. the apostle speaking of the deliverance of the saints , saith , who hath delivered you front the power of darknesse , and translated you into the kingdome of his dear sonne , in whom we have redemption through his blood , even the forgivenesse of sinnes . and is that all ? no , but he is ( also ) the image of the invisible god , ver . 15. the first born of every creature . and in ver . 16 , 17. by him were all things created that are in heaven , and that are in earth , visible and invisible , whether they be thrones , or dominions , or principalities , or powers : all things were created by him and for him . and he is before all things , and by him all things consist . also heb. 1. 10. it is thus written of this sonne of god , christ jesus the sonne of mary , and then lord in the beginning hast laid the foundations of the earth , and the heavens are the work of thy hands . and again , john 1. and the first nine verses , the evangelist or apostle , speaking of the son , saith , in the beginning was the word , which word was the son , rev. 19. 12 , 13. this word or son was with god , and the word was god. all things were made by him , and without him was not any thing made that was made . in him was life , and the life was the light of men ; and the light shined in the darknesse , and the darknesse comprehended it not . but in the ninth verse of this first chapter of joh. it is written , that was the true light , which lighteth every one that cometh into the world . now seeing the lord hath brought me thus farre ; and because the quakers by wresting this scripture , do not onely split themselves upon it , but endeavor also to split others , i shall therefore , before i proceed any further ' speak a few words to it ; and they are these that follow . the apostle in these nine first verses , or most of them , is speaking of the divinity , or godhead of the sonne of mary , and shewing that he made the world : now in this ninth verse he speaketh of man as he is in his comming into the world , and not as he is a regenerate person . now every man , as he comes into the world , receives a light from christ as he is god , which light is the conscience , that some call christ , though falsly . this light , or conscience , will shew a man that there is a god , and that this god is eternal , rom. 1. 20. this light doth discover this eternal god , by his works in the world ; for saith the scripture before named , the invis●ble things of him ( meaning god ) from the creation of the world are clearly seen , being understood by the things that are made ; even his eternal power and godhead . this light also will reprove of sinne , or convince of , and make manifest sins against the law of this eternal god : so , that man , before he is regenerate , is able by that light to know that sins against the law , are sins against god , as is manifested in the unconverted pharisees , who , ( as christ told them ) had neither the love of god , nor the word of god abiding in them , john 5. 38 , 42. yet knew sins against the law to be sins ; for they were offended at a woman for committing adultery , which act was forbidden , mat. 5. 27 , 28. by the law ; and ti● said also , they were convicted of sinne by their own consciences , john 8. 7 , 8 , 9 , 10. again , the apostle writing to the corinthians , and admoni●hing them to walk orderly , 1 cor. 11. 14. turnes them to nature it selfe , saying , doth not even nature it self teach you &c. this light surely is that wherewith christ as he is god , hath enlightned every man that commeth into the world , which doth convince of sins against the law of god. therefore , as the apostle saith , rom. 1. 20. they are left without excuse . that is , they have their own conscience that doth shew them there is a god ; and that this god is to be served and obeyed : and the neglect of this will be sure to damn them , though the obedience to the law will not save them because they are not able to make a full recompence to god for the sins that are past ; neither are they able for the time to come , to yield a fall , con●in●al , and compleat obedience ●o the law of this alm● 〈…〉 finite , and etern●l 〈…〉 as many as are of 〈…〉 of 〈…〉 for it is written , cursed is every one that continueth not in all things that are written in the book of the law to doe them . * but that no man is justified by the works of the law , it is evident : for the just shall live by faith , gal. 3. 10 , 11. but now , though christ , as he is god , doth give a light to every one that cometh into the world , which light is the conscience ( as they themselves confesse ) yet it doth not therefore follow that this conscience is the spirit of christ , or the work of grace , wrought in the heart of any man whatsoever ; for every one hath conscience , yet every one hath not the spirit of christ : for jude speaks of a company of men in his days , who had not the spirit of christ , jude 19. these be they who separate themselves , ( saith he ) sensual , having not the spirit . yea , heathens , turks , jewes , pagans , atheists , have that also that doth convince of sinne , and yet are so farre from having the spirit of christ in them , that it is their great delight to serve their lusts , this world , their sinnes ; whereas the apostle saith plainly , if christ be in you , the body is dead because of sinne , but the spirit is life for righteousnesse sake . so that those who are alive to their sinnes , have not the spirit of christ. nay , let me tell you , the very devils themselves , who were thrown from their first state for sinne , 2 pet. 2. 4. have such a taste of their horrible sins , that when they did but suppose that jesus was come to put an end to their tyrannical dealing with the world , and to bring them to judgement for their sinnes ( to which they know they shall be brought ) it made them cry out , art thou com● to torment us before the time ? james doth also signifie thus much to us , where he saith , the devils also believe , and tremble , james 2. 19. which beliefe of theirs is not a believing in christ to save them ; for they know he did not take hold on their nature , heb. 2. but they do beleeve that christ will come to their everlasting torment ; and the belief of this doth make these proud spirits to tremble . again , man at his coming into the world hath this conscience given him , which doth convince of sinne , john 1. 9. john 8. 9. yet man as he commeth into the world , hath not the spirit of christ in him ; for that must be received afterward , by the preaching of the word , which is preached by the ministers and servants of jesus christ. this is gods usual way to communicate of his spirit into the hearts of his elect ; and this is 〈◊〉 in so many words , where ( peter preaching to a certaine number , the scrpture saith , while peter yet spake these words , the holy ghost , o● holy spirit , fell on all those that heard the word , and again , in galat. 3. verse 2. & 5. compared together , received ye the spirit by the works of the law. ( saith the apostle ) or by the hearing of faith ? or the gospel , which is the word of faith preached by us ? which spirit , as christ saith , the world cannot receive , because it seeth him not , n●ither knoweth him , though his children shall have fellowship with him , to the great comfort of their owne souls , john 14. 16 , 17. but now , this mercilesse butcherer of men , the devil , that he might be sure to make the soule fall short of glory , if possible , endeavours to perswade the soule , that its state is good ; that it hath the spirit of christ in it ; and for a proofe of the same , saith he , turne thy mind inward , and listen within , and see if there be not that within thee that doth convince of sin : now the poor soule , finding this to be so , all on haste ( if it be willing to professe ) through ignorance of the gospel , claps in with these motions of in own conscience , which doth command to abstain from this evil , and to practice that good ; which if neglected , will accuse and torment for the same neglect of others , ( rom. 2. 15 ) both now and hereafter . now the soule seeing that there is something within that convinceth of sinne , doth all on a sudden close with that ▪ supposing it is the spirit of christ , and so through this mistake is carried away with the teachings and convictions of its owne conscience ( being misinformed by the devil ) unto the works of the law ; under which , though it work all its d●ys , and labour with might and maine , yet it never will be able to appease the wrath of god , nor get from under the curse of the law , nor get from under the guilt of one sinful thought the right way , which is to be done by believing what another man hath done by himselfe , heb. 1. 2 , 3. without us on the crosse , without the gates of jerusalem . see for this , 1 pet. 2. 24. heb. 13. 12. the one saith he bare our sins in his own body on the tree ; the other saith it was done without the gate . and thus the poor soule is most horribly carried away headlong , and thrown down violently under the curse of the law , under which it is held all its dayes , if god of his meer mercy prevent not ; and at the end of its life doth fall into the very belly of hell. again , that the devil might be sure to carry on his design , he now begins to counterfeit the work of grace : hence he is very subtil , and doth transforme himselfe into an angel of light , 2 cor. 11. 14. now he makes the soule beleeve that he is its friend , and that he is a gospel-minister ; and if the soule will but be led by what shall be made known unto it by the light ( or conscience ) within , it shall not need to fear , but it shall do well . now he counterfeits the new birth , perswading them that it is wrought by following the light that they brought into the ●world with them . now he begins also to make them run through difficulties ; and now like baals priests , they must lance themselves with knives , &c. now they must wear no hatbands ; now they must live with bread and water ; now they must give heed to seducing spirits , and doctrines of devils , which bids them abstaine from marriage , and commands them to abstain from meates , which god hath created to be received with thanksgiving , of them which love and know the truth , as in 1 tim. 4. 1 , 2 , 3. now they must not speak , except their spirit moves them , ( i doe not say the spirit of christ ) though when it moves , they will speak such sad blasphemies , and vent such horrible doctrines , that it makes me wonder to see the patience of god , in that he doth not command , either the ground to open her mouth , and swallow them up , or else suffer the devil to fetch them away alive , to the astonishment of the whole world . object . but you will say , doth not the scripture say that it is the spirit of christ that doth make manifest or convince of sin ? john 16. 8. answ. yes , it doth so . but for the better understanding of this place , i shall lay downe this ; namely , that there are two things spoken of in the scriptures , which doe manifest sin , or convince of sin . first , the law , as saith the apostle , rom. 3. 20. therefore by the deeds of the law shall no flesh be justified in his sight , viz. gods sight : for by the law is the knowledge of sin . 2. the spirit of christ doth make manifest , or reprove of sinne , as it is written , john 16. 8. 9. and when he ( the spirit ) is come , he will reprove the world of sinne , of righteousnesse , and of judgement ; of sin , because they believe not on me , saith the son of mary , which is christ. now , the law doth sometimes by its own power manifest sin without the spirit of christ ; as in the case of judas who was convinced of the sin of marther , which made made him cry out , i have sinned ; yet at that time he was so farre from having the spirit of christ in him , that he was most violently possessed of the devil , luke 22. 3 , 4. again , sometimes the spirit of christ takes the law , and doth effectually convince of sin , of righteousnesse , and judgment to come . quaer . but you will say , how should i know whether i am convinced by the law alone , or that the law is set home eff●ctually by the spirit of the lord jesus upon my conscience ? answ. unto this i answer . first , when the law doth convince by its own power , without the help of the spirit of christ , it doth only convince of sins against the law ; as of swearing , lying , stealing , murdering , adultery , covetousness , and the like . i say it doth only make manifest sins against the law , pronouncing an horrible curse * against thee , if thou fulfill it not , and so leaves thee ; but it gives thee no strength to fulfill it compleatly , and continually , ( which thou must do , if tho● wilt be saved thereby ) now thy own strenth being insufficient for these things , having lost it in adam , thou art a breaker of the law. here the law finds thee in the sins , and condemns thee for thy sins : but gives thee no power to come wholly out of them : neither doth it shew thee thy right saviour , to save thee from them * ( which is the son of the virgin mary , the man christ jesus ) but commands thee upon pai● of eternal d●mnation to continue in all things that are written in the book of the law to do them , gal. 3. 10. and therefore if thou hast been convinced of no other sins , but wh●t are against the law , for all thy convictions and horrour of conscience , thou mayest be but a natural●man at the best , and so unde●●he curse , gal. 3. 10. but , perhaps thou wilt say , i am not only convinced of my sins against the law , i have also some power against my sins so that i do in some considerable measure , abstain from those things that are forbidden in the law. this thou mayest have , and do , as thou thinkest perfectly , as those blinde pharises called quakers , do think that they also do , and yet be but a natural man : and therefore i pray consider that place in rom. 2. 14. the apostle there speaks on this wise , concerning the gentiles obedience to the law , for when the gentiles which have not the law , do by n●ture the things contained in the law , these having not the law are a law unto themselves ; which shew the work of the law written in their hearts . which work of the law , christ as he is god , hath enlightned every one withall , that cometh into the world , joh. 1. 19. which as the quakers say , doth convince of sin , yet of no other than sins against the law : and therefore must needs be all one light , or law ; for the law is light , prov. 6. 23. and gives the knowledge of sin , rom. 3. 20. and therefore as i said before , so say i now again , if thy convictions are not other then for the sins against the law , though thy obedience be the strictest that ever was wrought by any man ( except the lord jesus , the son of mary ) thou art at the best but under the law , and so consequently under the curse , and under the wrath of god , gal. 3. 10. joh. 3. 36. whether thou believest it or not . but now the second thing , how thou shouldest know , whether the spirit of christ doth effectually set home the law upon thy conscience , or not ; and therefore to speak directly to it ; if the spirit of the lord jesus , the son of god , doth set home the law effectually ; then the same spirit of christ shewes thee more sin then the sinnes against the law. for first it shews thee , that all thy righteousnesse is but as filthy-rags , isa. 64. 6. thou seest , all thy praying , meditation , hearing , reading , almes-deeds , fasting , reformation , and whatsoever else thou hast done , doest , or canst doe being an unbeliever , deserves at the hands of god his curse , and condemnation , and that for ever : and therefore thou art so far from trusting to it that in some measure thou even loathest it , and art ashamed of it , as being a thing abominable , both in gods sight , and thine own . * thou countest thy own performances , when at best , and thine own righteousnesse , a bed too short to stretch thy selfe upon ; and a covering 109 narrow to wrap thy selfe in , isa. 28. 20. and these things thou seest not overly , or slightly , and as at a great distance , but realy , and seriously , and the sense of them sticks close unto thee . secondly , it shews thee that thou hast no faith in the man christ jesus by nature , and that though thou hadst no other sins , yet thou art in a perishing state because o● unbelief , according to that 16. of john v. 9. of sin , because they believe not on me . if therefore thou hast been convinced arigh● by the spirit , thou hast seen that thou hadst no faith in christ the sonne of mary , the sonne of god , before conversion . it shews thee also , that thou canst not believe in thine owne strength , though thou wouldst never so willingly , yea though thou wouldst give all the world ( if thou hadst it ) to believe , thou couldst not . in the next place it will shew thee , that if thou doest not believe in the man christ jesus , and that with the faith of the operation of god , * thou wilt surely perish , and that without remedy . also it shews thee that if thou hast not that righteousnesse , which the man christ jesus accomplished in his own person for sinners , i say if thou be not clo thed with that , in stead of thine owne , thou art gone for ever and therefore saith christ , ( speaking of the spirit ) when he is come , he shall reprove the world of sir , and of righteousness too , that is , the spirit shall convince men and women of the sufficiencie , of that righteousness that christ in his humane nature hath fulfilled : so that they need not run to the law for righteousness ; for christ is the end of the law for righteousnesse , to every one that believeth , rom. 10. 4. again , if the spirit of jesus set eth home the law upon thy conscience , thou wilt freely confesse , that although the law curseth , & condemneth thee for thy sins , and gives thee no power either to fulfill it , or to come out of thy sins : yet god is just in giving that law , and the law is ●oly , and the commandment hol , and just , and good , rom. 7. 12. lastly , it also convinceth of judgement to come ; he ( viz. the spirit ) shall reprove the world of sin , of righteousnesse , yea , and of judgement too . * then doth the soul see , that that very man , that was borne of the virgin mary , crucified upon the crosse without the gates of jerusalem , shall so come againe ; even ●hat same jesus , in like manner , as he was seen to go up from his disciples . yea , they that are thus convinced by the spirit of christ , know that god hath appointed a day , in which he will judge the world in righteousnesse by that man whom he hath ordained , which is the man christ jesus : for it is he that is ordained of god to be the judge of quicke and dead , acts 10. 42. and now , o man , or woman , who ever thou art , that art savingly convinced by the spirit of christ , thou hast such an endless desire after the lord jesus christ , that thou canst not be satisfied or con●ent with any thing below the blood of the sonne of god to purge thy conscience withall ; even that blood that was shed without the gates , heb. 13. 12. also thou canst not be at quiet , till thou doest see by true faith , that the righteousnesse of the son of mary is imputed unto thee , and put upon thee , rom. 3. 21 , 22 , 23. then also thou canst not be at quiet , till thou hast power over thy lusts and corruptions , till thou hast brought them into subjection to the lord jesus christ. then thou wilt never think that thou hast enough faith . no , thou wilt be often crying out , lord , give me more precious faith , lord , more faith in thy righteousnesse , more faith in thy blood and death , more faith in thy resurrection : and lord , more faith in this , that thou art now at the right hand of thy father in thy humane nat●r , making intercession for me a ●iserable sinner . and then o poor soul , if thou comme●h but hither , thou wilt never have an itch●ng eare after another gospel . nay , thou wilt say , if a preshyter , or anabap●●st , or independent or ranter , or qu●ker , or papist , or pope , or an angel from heaven preach anyother gospel , let him be accu●s●d , again , and again . and thus have i briefly shewed you , first , how christ , as he is god , doth enlighten every man that comes into the world . secondly , what this light will doe , vi●● shew them that there is a god by the things that are made ; and that this god must be worshipped thirdly , i have shewed you the difference between that light , and the spirit of christ the saviour . fourthly , i have also shewed you how you should know the one from the other , by their several effects . as first , the first light convinces of sins , but of none other then sins against the law ; neither doth it shew the soul a saviour , or deliver ( for that is the work of the spirit ) from the curse vvherevvith it doth curse it : but i shevved you , that vvhen the spirit of christ comes , and vvorkes effectually , it doth not only shevv men their sinnes against the lavv ; but also shevvs them their lost condition , if they believe not in the righteousness , blood , death , resurrection , and intercession of jesus christ the son of mary , the son of god. and thus much i thought necessary to be spoken at this time , touching the nature of conviction . now in the third place . though i have spoken something thing to this thing already , namely , concerning our lord the saviour , yet again , in few words , through grace , i shall shew , that he was made , that is , born of a woman , and made under the law , to redeem them that are under the law. my meaning is that god is our saviour . and for this , see isa. 45 , 15. where you have these words ; verily , thou art a god that hidest thy self , o god of israel , the saviour , and ver . 21. 22 , you have these words . who hath told it from ancient times ? have not ● the lord ? and there is no god besides me : a just god and a saviour , and there is none besides me . look unto me , and be ye saved all the ends of the earth : why , who art thou ? for i am god , and there is none else . also in isa. 54. 5. for thy maker is thine husband , the lord of hosts is his name : and thy redeemer the holy one of israel , the god of the whole earth shall he be called ▪ read also vers . 6 , 7 , 8. of that chapter . i could abundantly multiply scriptures to prove this to be a truth , but i shall only m●nd you of two or three , and so pass on . the first is in jude , ver . 25. to the only wise god our saviour be glory , and acts 20 28. joh. 3. 16. but you will say , how is god a saviour of sinners , seeing his eyes are so pure that he cannot behold iniquity , habak . 1. 13. ? for answer hereunto . first , when the fulnesse of time was come wherein the salvation of sinners should be actually wrought out , god sent forth his sonne , ( which son is equal with the father ) made of a woman , made under the law , ( that is , he was subject to the power and curse of the law ) to this end , to redeeme them that are or were , under the law , that is , to deliver us from the curse of the law being made a curse for us . from whence take notice , that when the salvation of sinners was to be actually wrought out , then god sent forth the everlasting son of his love into the world , cloathed with the humane nature , according to that in joh. 1. 14. heb. 2. 14. and 1 tim. 3 , 16. which saith , god was manifested in the flesh , that is , took flesh upon him . 2. this sonne of god , which is equal with the father , did in that flesh , which he took upon him , compleatly fulfill the whole law : so that the apostle saith , christ is the very end of the law for righteousnesse to every one that believes . this righteousness , which this christ did accomplish , is called the righteousnesse of god , rom. 3. 22. this righteousnesse of god , is by the faith of jesus christ , unto all , and upon all them that believe : my meaning is , it is imputed to so many as shall by faith lay hold on it . this is also part of the meaning of that speech of the apostle : as many as were baptized into christ , have put on ch●ist . that is , by faith have put on the righteousnesse of christ , with the rest of that which christ hath bestowed upon you , having accomplished it for you . this is also the meaning of the apostle , col 2. 9 , 10. where he saith , for in him ( that is , the sonne of mary , chap. 1. 13 14. ) dwelleth all the fulness of the godhead bodily . and ye are compleat in him . that is , in his obedience , and righteousness . which also the apostle himselfe doth so hard presse after , phil. 3. 6 , 7 , 8. saying , doub●lesse , i count all things but losse , for the excellency of the knowledge of christ jesus my lord , which lord was crucified by the jews , as it is 1 cor , 2. 8. for whom , that is for christ , i have suffered the loss of all things ( as well the righteousness of the law , in which i was blameless , * as all other things ) and doe count them but dung . that i may win christ : and be found in him , not having on mine owne righteousness , which is of the law , but that which is through the faith of christ , the righteousness which is of god by faith ; * which is unto all , and upon all them that believe . that place also in the ninth of daniel , v. 24 , 25. holdeth forth as much , where prophecying of the messias , he saith ▪ that it is he that came to finish transgression , and to make an end of sin , and to make reconciliation for iniqui●y , and to bring in everlasting righteousness . now that the righteousnesse of the sonne of mary is it , mind the 26. verse ; where he saith thus , and after threescore and two weeks shall messiah be cut off , that is , christ shall be crucified . but not for himself , that is , not for any sin that he hath committed ; for he committed none . then surely , it must be for the sins of the people . joh. 11. 50. as the high piest said , it is expedient that one man should die for the people , which man was the true messias , dan 9 24 which also is the son of mary , mat. 1. 18 , 19 ▪ 20 , 21 , 22. and the sonne of god , mat. 3. 17. and also the true god , 1 joh. 5. 20. and this messias , this son of the virgin , this sonne of god , this tree god , did not die for himself , for he had not offended ; neither did he fulfill the law or finish transgression , and bring in everlasting righteousness for himself , for he had not sinned , 1 pet. 2. 22. therefore it must of necessity follow , that this righteousness of god , this everlasting righteousnesse , is imputed to all , and upon all them that believe , rom. 3. 22. 2 cor. 5. 19. 20 , 21. but secondly , this messias , this son of mary , this son of god , this true god , he was put to death for the sins that his children had cōmitted , according to that saying , herein perceive we the love of god , in that he laid down his life for us . also in acts 20. the apostle speaking to the pastors of the churches , saith , feed the church of god , which he hath purchased with his own blood . now , i would not be mistaken . i doe not think , or say , that he died in his divine nature , but as it is written , he in his owne body on the tree did bear our sins ; which tree was the crosse , col. 2. 14. and as the apostle saith again , who when he had by himself purged our sins , sate down on the right hand of the majesty on high . and again , the apostle speaking of this glorious god , saith on this wise , col 1. ( being before speaking of his godhead ) in the 19. ver . for it pleased the father that in him should all fulnesse dwell ; and ( having made peace by the blood of his crosse ) by him to reconci●● all things to himselfe : by him , i say , whether they be things in earth , or things in heaven . and you who were sometimes alienated , and enemies in your minds by wicked works , yet now hath ●e reconciled . but how ? why in ver . 22. he tells you , that it is in the body of his flesh , through death , to present you holy and unblameable , and unreproveable in his sight . that is , christ , who is the true god , after that he had finished all actual obedience on earth , did in the power and strength of his godhead * yield up himselfe to the wrath of his father , which was due to poor sinners ( and that willingly ) according to that saying in 1 pet. 3. 18. ●or christ also hath once suffered for sinners , the just for the unjust : that is , the son of god for poor sinners ; that he might bring us to god , being put to death in the flesh , but quickened in the spirit . again , 1 pet. 4. ● . for asmuch then as christ hath suffered for us ( not for himself ) in the flesh , in his own body ( which he took of the virgin , 1 pet. 2. 24. ) let us arm our selves with the same minde . that is , let us die to sin as he did , that we might live to god as he did , and doth . and thus have i briefly shewed you , ● . that the son of mary is very god. 2. that he made the world . 3. that he is our saviour , and how . 4. that he died for sinners , and how . namely , not in his divine nature , but in his humane , in his own body , and in his own flesh , redeeming , his church with his own blood , acts 20. 28. and with his own life , 1 john 3. 16. john 10. 8. we shall now passe on to some other things ( the lord willing touching his burial , resur●●ction , ascen●on , intercession , second comming , resurrection of the body , and eternal judgement . his burial proved . and first , i shall prove by several scriptures that he was buried , and so passe on . first therefore see that place , matt. 27. v. 57. and so forward . after that jesus the son of god had been crucified a while , he gave up the ghost ; that is , he died ; and after he had been a while dead , joseph of arimathea went in to pilate , and begged the body of jesus , and pilate gave consent thereto . and joseph took the bod● of jesus , & wrapped it in clean linnen , and laid it ( viz. ) the body of jesus in his own tomb , and rolled a stone upon the mouth of the sepulchre , and departed , matth. 27. 57 , 58 , 59 , 60. also in luke 24 51 , 52 , 53 the apostle paul also teacheth so much , 1 cor. 15. 3 , 4. where he saith , for i delivered unto you first of all that which i also received , how that christ di●d for our sinnes according to the scriptures . and that he was buried . again , in acts●3 ●3 29. the apostle speaking there of jesus christ , saith , and when they had fulfilled all that was written of him , they took him down from the tree , and laid him in a sepulchre . and so much touching the burial of jesus christ the son of god. in the next place i am to prove , that that very man , whom the jewes did crucifie between two theeves , called jesus ch●ist , did rise againe . that very man , with that they body wherewith he was crucified upon the crosse , did rise again out of the grave in which he was laid . and this i shall prove by scriptures , by the testimony of angels , by christs own words after he was risen , and by the testimony of the apostles in the scriptures . first therefore cons●der , psal. 16. v. 10. where the prophet speaks on this wise of christs resurrection ; for thou wilt not leave my soule in hell , neither wilt thou suffer thine holy one to see corruption . which words the apostle peter cites in acts. 2. from v. 2● . to 32. also isa. 26. 19. in the person of christ , saith , thy dead meh shall live , together with my dead body shall they rise . see also john 20. 15 , 16. where mention is made of his appearing unto mary magdalen , and he called her mary , and she called him master ; which signifies that he was risen , and that she knew him after his resurrection ; for he was come out of the grave ; see ver . 6 , 7 , 8. again , another scripture is that in luke 24. 1 , 2 , 3. the disciples of jesus comming to the sepulchre , thinking to anoint the body of jesus , found the stone that was on the mouth of the sepulchre rolled away ; and when ▪ they wen● in , they found not the body of the lord jesus ; and at this they were troubled and perplexed , v. 4. but as two of them went up to emmaus , and were talking of what had befallen to jesus , jesus himselfe drew near , and went with them , v. 15. another scripture is that in mark 16. v. 9. which saith on this wise , now when jesus was risen early the first day of the week , he appeared first to mary magdalen , out of whom he had cast seven devils . where take notice how the holy ghost layes it down in these words , out of whom he had cast seven devils . to intimate to u● the certainty , that it was the same jesus that was born of the virgin mary , who did many miracles , and cured many diseases , who did also cast seven devils out of mary magdalen , that did rise again . yea , saith the holy ghost , it was the same jesus that did work such a wonderful miracle on mary , he appeared to her first , out of whom he had cast seven devils . and let these scriptures suffice to prove the resurrection of the son of god. secondly , you shall have the testimony of the holy angels also by the scriptures . and first look into mark 16. 3 , 4 , 5 , 6 , and 7. verses , the words are these , and they ( viz the disciples ) said among themselves , who shall roll away the stone ? they had a good mind to see their lord , but they could not , as they thought , get away the stone which covered the mouth of the sepulchre . and when they looked ( that is , towards the sepulchre ) they saw the stone rolled away , for it was great ; and entring into the sepulchre , they saw a young man , that is , an angel , sitting on the right side , cloathed with a long white garment . and they , the disciples , were affrighted . and he said unto them , be not afraid ( you have no cause for it ) you seek jesus of nazareth which was crucified ; he is is not here , he is risen , behold the place where they laid him . what scripture can be plainer spoken then this ? here is an angel of the lord ready to satisfie the disciples of jesus , that he was risen from the dead . and lest they should think it was not the right jesus he spoke of , yes , saith he , it is the same jesus that you mean ; you seek jesus of nazareth , do you not ? why , he is risen , he is not here . but doe y●u speak seriously , and in good earnest ? yea surely , if you will not believe me , behold the place where they laid him . this scripture , or testimony , is very clear to our purpose . but again , the next place is in mat. 28. 3. 4 , 5 , 6 , 7. in the third verse there is an angel ( as before ) bearing witnesse of the resurrection of jesus . his countenance was like lightning , and his raiment white as snow , and for fear of him the keepers did shake , and became as dead men . and the angel answered and said unto them ( viz. to the women who came to seek jesus ) fear you not : but let them that seek to keep the lord in his grave fear * if they will ; for you have no ground of fear , who seek jesus who was crucisied ; he is not here , for he is risen ; he cannot in be body here and risen too : if you will not beleeve me , come , see where the lord lay , and go quickly and tell his disciples that ●e is risen from the dead , and behold , he goeth before you into galilee , there shall you see him . but shall we be sure of it ? yea , saith the angel , loe , it is that have told you . see how plainly this scripture also doth testifie of christ his resurrection . here , saith the angel , you seek a saviour , and none will content you but he , even the same that was crucified : well , you shall have him , but he is not here . why where is he then ? he is risen from the dead . but are you sure it is the same that we look for ? yea , it is the same that was crucified , v. 5. but where should we find him ? why he goeth before you into galilee , where he used to be in his life time , before he was crucified : and that you might be sure of it there to find him , know that he is an angel of god that hath told you , ver . 7. and thus have you in brief the testimony of the angels of god , to witnesse that jesus the son of the virgin , the son of god , is risen from the dead . object . but you will say , might they not be deceived ? might not their eyes da●le , and they might think they did see such a thing , when indeed there was no such matter ? answ. well , because it is so difficult a matter , to be perswaded of the truth of this thing , that christ is raised againe out of the grave , that very man , with that very body ; though these things that have been already spoken , might be enough ( through grace ) to satisfie , yet because of the unbelief of some , we shall turne to some more of those infallible proofs that are spoken of in acts 1. 3. to prove the point yet more cleer . and therefore first of all , do but see how the lord doth deale with an unbelieving disciple , john 20 , v. 23 , 24 , 25 , 26 , 27 , 28. you shall see in the 23. ver . christ after his resurrection , is talking with his disciples , but thomas was not with them . but when the disciples saw him againe , they said to him , we have seen the lord , ver . 25. but thomas would not believe them . another time jesus comes to his disciples again , and then thomas was with them ▪ then so soon as the ●ord had said , peace be unto you , he turned himselfe to thomas , and said to him . thomas , reach hither thy finger , and behold my hands , and reach hither thy hand , and thrust it into my side , and be not faithless but believing , v. 27. as ▪ much as if the lord should have said , * come thomas , thou hast doubted of the truch of my resurrection very much ; thou saiest that thou wilt not believe , except thou doe feel with thy fingers the print of the nailes , and doe thrust thy hand into my side . come thomas , reach hither thy finger , and behold my hands , and see if there were not the nayls driven through them ; and reach hither thy hands and thrust them into my side , and feele if i have not the very hole in it still , that was made with the speare that the souldier did thrust into it , and be not so full of unbelief , but believe that my resurrection is a glorious truth . another in fallible proofe , is that in luke 24. from the 36. to the end of the 44. verse . in v. 36 it is said that the lord , ( even while they were talking ) stood in the midst of them , and said , peace be unto you : but they were so far from being at peace , that they were terrified , and supp●sed that they had ●eet a spirit . and jesus said to them , why are ye troubled , and why do thoughts arise in your hearts ? what , doe you thinke that i am a spirit ? do you think your eyes dazle ? behold my hands and my feet . look well upon me , and see my hands , and the holes in them ; and likewise my feet , and the holes in them , and know that it is i my self , and not a spirit , as you suppose , know , that it is i my self , and not an ther. doth your heart faile you ? then take hold of me with your hands , yea , handle me and see , for a spirit hath not flesh and bones , as ye see me have . and when he had spoken these things , he shewed them his hand● and his feet : as if he had said , come my disciples , take special notice of me ; do not be daunted , nor affrighted , but consider that it is i my selfe . well , they could n●t beli●ve as yet , but wondered that such a thing as this should be : and while they were thus wondering he did give them another infallible proof ; and he said unto them , have you here any meat ? v 41. as if the lord had said , come my disciples , i see that you are very full of unbelief , if you have here any meat , you shall see me eat before you all . and they gave him a piece of a broiled fish , and of an honey combe , and he did eat before them . againe , v. 42. the lord strives with another infallible proofe against their doubting , saying , my disciples , doe you not remember what discourse you and i had before i was crucified , how that i told you , that all things must be fulfilled , which were written in the law of moses , and in the prophets concerning me ? another infallible proof was , that appearance of his ▪ at the sea of tiberias , where he came to them on the shore , and called them , and provided for them a dinner , and wrought a notable miracle while he was there with them at that time , namely , the catching of 153. great fishes , and yet their net brake not . which as it was a great miracle , so it did also shew his power and authority over his creatures . besides his eating and drinking with his disciples after his resurrection ; and also his preaching to them , acts 1. 3. this is not the lead , viz. that he was with his disciples on earth 40 daies , which was almost six weeks , speaking to them the things concerning his kingdome : which was a mighty confirmation of their faith in his resurrection . i shall now briefly touch two or three scriptures which hold forth the disciples testimony of his resurrection . and the first is in acts 10. 40 , 41. in which place , the apostle speaking of the lord jesus , saith , ●im 〈◊〉 raised ●y the third day , and shewed him openly , yet not to all the people , but to witnesses chosen before of god , even to us ( saith the apostle : ) who did eat and drink w●●h him after he was risen from the dead . again , acts 4. 10. and acts 13. 29. 30 , 31. the words run thus . ( the apostle speaking of jesus , saith ) and when they had fulfilled all that was written of him , they took him 〈…〉 the tree , and laid him in a sepulchre . but god raised him from the dead , and he was seen many d●yes of them which came up with him from galilee to jerusalem , who are his witnesses unto the people . and thus far to●ching his resurrection from the dead . in the next place , i am to prove that this very man , christ jesus , the son of the virgin , in his very body , the same body that was crucified is above the clouds ▪ and the heavens . and though this is made light of by those men called quakers , and other in●idels of this generation : yet i am sure that it will prove true to their cost who re●ect it as erroneous and vain . but to prove it , first i shall prove that he is ascended . secondly , that he is ascended above the clo●ds , and the heaven . for the first , that he is as●e●d●d , see ephes. 4. 8. 9 , 10. whereore ( saith the apostle ) when he ascended up on high , he led captivitie captive , and gaue g●fts unto men . now that he ascended , what is it but that he descended first into the lower parts of the earth ? he that descended is the same that also ascended ( againe ) up , far above all heavens . againe , read joh. 20. 17. where christ after his resurrection from the dead , saith to mary magdalene , touch me not : for i am not yet ascended to my father : that is , i have not yet ascended with this my body wherewith i was crucified on the cross . but go to my brethren , and ●ell them ( meaning his disciples ) that i doe asc●nd to my father and your father , to my god and your god. object . but in that place ( may some say ) ephes. 4. 10. he that descended , is said to be the same that ascended : now there was no humane nature with god in heaven before the world was ; therefore if he be but the same that was with the father from all eternity , then the humanity of the son of mary is not ascended into heaven . answ. first , for answer , it is cleer from joh. 1. 1. that the word , or son of god , as he was a spirit , was with the father before the world was . but now , in the fulness of time , that is , when that time that the father and he had concluded on , was come , god sent forth his sonne ( which was with him before the world was joh. 7. 5. ) made of a woman , that is born of a woman . and he took on him the form of a servant , and was made in the likenesse of men , phil. 2. 6 , 7 now as he was borne of a woman , as he was in the likeness of men , ●o he ascended to the right hand of his father , in our nature and for this , i pray turne to act. 1. and there you shall find , that he is the same that was born of the virgin , that very man that was crucified ; if you compare v. 3 with v. 9 , 10 , 11. you will find it so to be . now in the v. 9. after he had spoken many things , while they beheld , that is , while his disciples looked on him , he was taken up , that is , he was taken up from them into heaven , as in v. 11. and a cloud received him out of their sight . and while they looked up stedfastly towards heaven , as he went up ( which heaven , was not within them ; if it had , they needed not to have looked toward the clouds and the heaven without them ) behold two men stood by them , not in them , in white apparrel , which also said ( that is , the two men , or angels which stood by them said ) ye men of galilee , why stand ye gazing up into heaven ? here again , they did not look within them , but stood gazing or looking after the lord jesus , the son of mary , who was carried away from them in a cloud , v. 9. but why ( say the angels ) do you stand gazing so much into heaven : your master will come againe after a certain time . for ▪ this same jesus , namely , which was crucified ▪ which rose again ▪ and ha●h been with you these 40 dayes , which also you see go into heaven , shall so come , ( namely in a cloud ) as ye have seen him go into heaven . but shall be not lose his body before he come again ? no say the angels , h● shall so come , that is , as ye have seen him go ; in like manner , that is with the same body . or else i am sure he cannot come in the same manner if he lose his body before he comes again ; for he went thither with that body . but th●t same jesus that was crucified , is he that went , or ascended up into heaven . if you compare luke 2● . v. 39 ▪ 40 , 41 , 42 , 43. with the 50. and 5● . verses of the same chap. you may cleerly find it so to be . and therefore if he come againe in like manner , he must come againe with the same body wherewith he was crucified . object . but you will say , the scripture saith , he that descended is the same that ascended , which to me ( say you ) implies , none but the spirits ascending . answ. for answer , we doe not say , ( as i said before ) that it is another that ascended , but the very same . that is , the very same christ , that was with the father from everlasting , did come down from heaven . that same christ also that came down from heaven did ascend up thither again : only , he descended without a body from heaven , and took flesh and blood upon him from the virgin. and though he descended without a body , yet ( he ) the very same christ , that descended without a body , the same did ascend again with a body , even that very body that he took of the virgin mary , see luke 24. from 39 to the 51. verses . now let me give you a similitude , for it is warrantable ; for both christ and his apostles did sometimes use them , to the end , soules might be the be●ter inf●rmed . the similitude is this . suppose there come into thine house a man that is naked , and without clothing , though he go out of thy house againe well clothed ; yet the same man that came in without clothing , is the same man also that go●s out of thy house , though very well clothed . even so it is in this case . the lord jesus came into the wombe of the virgin , ● spirit , mat. 1● . 18. but he came out of the womb clothed with a body , and went up into heaven again clothed with a body . compare luke 24. 39. with act. 1. 11. and act. 2. 30 , 31. now also i shal lay down some few things to be considered , for the better clearing of it , 1. consider , that he did say to his disciples , that he would go away from them : ( joh. 14. 3. joh. 16. 7. yea , saith he , i go and prepare a place for you ) and then i will ( after a long time ) come again and take you to my selfe , that where i am , that is , whither i am going , there ye may be also . now i say , if christ had not gone from his disciples ( for that was his meaning ) touching his bodily presence ; i say if he had not gone away from them , in respect of his bodily presence , he had said more then he had performed ; which is horrible blasphemie once to assert ; which going of his , is his going into heaven . see , 1 pet. 3. 22. secondly , consider , that there it was that he was to receive the promise of the father , luke 24. 49. 50 , 51. which promise was the shedding forth in an abundant manner the blessed holy ghost . and for this see act. 2. 33. therefore being by the right hand of god ( which is in heaven ) exalted , and having received of the father the promise of the holy ghost , he hath sh●d f●rth this which ye now see and hear● . for david is not ascended into the heavens , but he saith himselfe , the lord said unto my lord , sit thou at my right hand , till i make thine enemies thy footstoole . therefore let all the house of israel know assuredly ( for t is very t●ue ) that god hath made that same jesus whom you have crucified , both lord and christ. thirdly , consider , that if he were on earth , he could not be a priest , heb. 8. 4. now the man christ jesus is a glorious priest , heb. 7. 24. in the heavens , heb. 9. 24. and therefore he is able to save to the uttermost , all that come to god by him , seeing he ever liveth to make intercession for them . ( that man v. 25. ) fourthly , if he be not gone into heaven , both his own , and his apostles doctrine is false , yea , the witnesse of the angels also , 1 pet. 3. 22. act. 1. 9 , 10 , 11. which to think were damnable infidelitie in any man. fifthly , know that he is gone in o● heaven because the scriptures say he is ; which is the very truth of god , spoken by his holy apostles and prophets : yea , holy men of god , spake them as they were moved by the holy ghost . sixthly , consider , if thou sayest that that man is not gone into heaven , then thou must also conclude , that he is still in the grave : and if so , then thou sayest , that the prophets , apostles , angels , christ , god , and all are lyars , who have testified these things in the scriptures for glorious truths , isa. 26. 19. acts 10. v. 40 , 41 , 42. and 13. v. 30 , 34 , 36 , 37 , 38. ac●s● . 9 , 10 , 11. and as the apostle saith of himselfe , and the rest of the apostles and ministers of jesus christ , and we are found false witnesses of god , because we have testified of god that he raised up christ , whom he raised not up , if so ●e the dead rise not . but now is christ risen , and become the first fruits of them that sleep . for as by man came death , by man came also the resurrection from the dead , 1 cor. 15. 15 , 20 , 21. secondly , now i am to prove that he is above the clouds and the heavens , my meaning is , he is above the lowest heavens : for there are 3 as appears in 2 cor. 12. 1 , 2 , 3 , 4. i knew a man in christ ( saith paul there ) caught up into the third heaven : now , heaven in scripture , is taken sometimes metaphorically , and sometimes properly . first , metaphorically it is taken for the church and people of god ; as in rev. 12. 12. secondly , properly , it is taken for the material heaven , where the sun , moon , and stars are placed ; as in genesis 1. v 8 , 14 , 15 , 16 , compared together ; above which heaven . jesus the son of mary is ascended . therefore i pray you consider with me a little : and first , that when he went into this heaven into which he is gone , he went away from his disciples , as it is written , if i go not away , the comforter will not come ; so that he did not go into a heaven within them in his person , and humane nature . if so , he must needs go into that heaven without above the clouds and the stars , gen. 1. 8 , 5 , 16. 2. consider , he was caught away in a cloud , yea and was caught upwards from them , as it is acts 1. 9 , 10 , 11. and carried away into heaven , yea , and his disciples stood gazing or looking up after him into heaven , which heaven must needs be that above the clouds . 1. if you consider the posture of the disciples , they looked upwards after the cloud that did take him away . 2. consider the manner of his going , it was in a cloud . 3. he was received out of their sight . 4. and so received up into heaven ; which heaven must needs be above the clouds , where god is in his special presence . but further , 3. consider , that those believers that are alive at this day in the body , are absent from the lord , 2 cor. 5. 6. but now , if the man christ were ascended into that heaven within them ▪ he would neither be absent from them , nor they from him ; but in that he is absent from them touching his bodily presence , and they from him touching the same ▪ it is evident that that heaven into which he is ascended , must needs be without above the clouds . 4 consider , that that heaven into which the man christ is ascended , must contain him till the time of restitution of all things , as in acts 3. 21. into which heaven he hath been ascended above sixteen hundred years by computation . and i am sure there is not a saint that doth live in this world half so long , before he fall asleep , and be gathered to his fathers ; so that that heaven into ▪ which he is ? scended , is not within , but must needs be that above the clouds . but , 5. consider , that he that ascended from his disciples , was a man , with flesh and bones , not a spirit only ; for handle me , and s●e , ( saith he ) for a spirit hath not flesh and bones , as ye see me have , luke 24. 39 , 50 , 51. verses . now let the adversaries shew by the scriptures that there is any place in them called heaven , that is able to contain a man of some four or five foot long , the space of fifteen or sixteen hundred years ; besides that , therefore , it must needs be that heaven without which is above the clouds and stars . 6. consider , that heaven into which the lord jesus that man is ascended , must not contain him alwa●es for , saith the apostle , 1 thes. 4. 16. the lord himself shall descend from heaven with a shout , with the voice of an archangel . so that there is another descending from that heaven into which he is ascended ; and his descending from that heaven is to this end , namely , to take his people to himself , as it is v. 17. so that it is clear , that it is not any heaven within thee , into which the man christ that was born of the virgin mary is ascended , but it must needs be that heaven without which is above the clouds . 1. if thou consider , that the place into which he is ascended , even the heaven into which he is entred , is the same place where all the the deceased saints are in their spirits : therefore saith paul , i desire to depart , and to be with christ which is better . now paul did not in this place , p●il , 1. 23. mean the enjoying of christ only in the spirit ; for that he enjoyed in a great measure when he spake these words ; but he speaks of a dying , and a being with christ after this life is ended ; as is clear if you compare the 20 , 21 , 22 , 23 , 24. 25 , and 26 , verse , together , being absent from him while he was here in the b●dy , 2 cor. 5. 6. for whilst at hom● in the body , we are absent from the lord. so that that heaven into which the man christ is ascended , is not into his church on earth ; but into heaven without above the clouds and the stars . and this david doth prophe●ie of , psal. 47. 5. where he saith , god is gone up with a shout , the lord with the sound of a trumpet . now christ , as god meerly could not go up , being no lesse in one place then in another ; but as god man , or in his humane nature he went up ; as will clearly appear , epes . 4 8 , 9 , 10. where he speaketh of his trium●h over all the enemies of his people at his resurrection and ascension into heaven above the clouds . 8. when christ doth descend from that heaven into which he is now ascended , his saints and he will meet one another , just in the air , according to the scripture , 1 thes. 4. 16 , 17. for ( saith he ) the lord shall descend from heaven with a shout , with the voice of the archangel , and with the trump of god , and the dead in christ shall rise first , ( that is , they shall come out of their graves ) and then we which shall be saved alive ( at that day ) and remain , shall be caught up together with them in the clouds to meet the lord in the air , and so shall we ever be with the lord. pray mark here a little , and see what heaven the man christ is ascended into , and see if it be not the heaven without , above the sun , moon , and stars . when christ and his saints do meet the second time together , the one ascends and the other descends ; the one is caught up in the clouds towards heaven , the other descends from heaven towards the earth , and they must needs meet one another just in the air , that is , between the heaven and the earth . so then , the one coming from heaven , and the other from the earth , and their meeting being in the air , which is between heaven and earth , is an undeniable demonstration , that that heaven into which the man christ is ascended , must needs be that heaven without above the sun , moon and stars and thus much touching the son of mary , his ascending up into the heaven without above the clouds , acts 1. 9 , 10 , 11. acts 3. 21 , & 1 pet. 3 22 in the next place , now i shall prove the intercession of the man christ jesus , to be in the heaven that i have been speaking of ; though some have mocked at it and others have called it jugling , whose names here i shall not m●ntion ; only i shall admonish them that they doe not blaspheme the truth and sonne of god in his intercession i shall quote some of the scriptures that hold out this truth , and so passe on , and first of all , see psal. 16. 4. where david prophesying of the intercession of christ , saith , their sorrowes shall be multiplyed , that husten after another god , ( speaking of the wicked ) their drink offerings of blood will i not offer , nor take up their names into my lips . now , compare this with heb. 8. 4. where he saith , if he were on earth , he should not be a priest. and heb. 9. 24. for christ is not entred into the holy places made with hands ( meaning the temple which solomon built ) which are figures of the true : but into heaven it selfe , now to appear in the presence of god for us . wherefore he is able to save to the uttermost , them that come to god by him : seeing he ever lives to make intercession for them , heb. 7. 25 but you will say , is there a man made mention of here ? yes ; for the scripture saith , ther is one god , and one mediatour between god and men , the man christ jesus . and in that 8. to the heb. made mention of before ; where the apostle is speaking of christs priestly office , as he is in the heavens , compared with other priests that are on earth ; he saith v. 3. for every high priest is ordained to offer gifts and sacrifices ; wherefore ( speaking of christ ) it is of necessity that this man have somewhat also to offer : for if he were on earth he should not be a priest , seeing there are priests that offer according to the law , ( which law was the law of moses , chap. 9. from 19. to 23. where also he is speaking of the priesthood of the priests under the law , and their offering of the blood of bulls and ●oats , ( verse 12. compared with verse 19 , 20 , 21. ) and of the lord jesus the high priest of saints , and of his blood ( verse 14. compared with verse 24. ) now as men under the law did offer up the blood of b●lls and goats , so the man christ jesus did offer up his own blood to his father ; and this you may clearly see , if you compare heb. 9. 14. where he saith , how much more shall the blood of christ who through the eternal spirit offered himselfe without spot to god ; purge your consciences from dead works to serve the living god , with heb , 10. 12. where he s●i●h , but 〈◊〉 man ( meaning the s●n of the virgin ( cha● 2. 14. compared with mat. 1. 21. a●ter he had offered one sacrifice f●r s●ns for ever , sate down at the right hard of god. again . heb. 7 the 〈◊〉 i mentioned before , you shall find his intercession plainly held forth , if you read verse 22. and so on , where the scripture saith , by so much was jesus made the surety of a better testament . and truly they were many priests ( meaning the priests under the law ) because they were not 〈◊〉 to continue by reas●n of death , ( that is , the high priests under the law could not live ever in this world , because it was appointed to all men once to die . ) but when he speaks of christ jesus , he saith on this wise , but this man , because he continueth ever , hath an unchangeable priesthood ; wherefore he ( this man ) is able to save to the uttermost them that come to god by him , seeing he ( this man ) ever liveth to make intercession for them . and thus in brief have i proved through the assistance of the lord , the intercession of the son of mary , which is also the son of god. and this concerning christs priestly office , might serve also for a proof of his being in the heaven without above the stars . but all men may see ( unlesse they be blind ) that these are the truths of our lord jesus christ , and of god his father ; and that those men that oppose them ( as the quakers do ) are very violently possessed of the divel , and beside themselves ; and have neither the truth of god , non his spirit in them , 2 joh. vers . 9 , 10 , joh. 5. 38. 42. and now through the assistance of the lord , i shall come to the last that i promised , and that is to prove , that this very man christ , will come to judge the quick and the dead . and first , i shall prove the truth it self , viz. that that man shall come again to judge the world , quick , and dead . secondly , i shal shew you that his coming will be very shortly . thirdly , what shall be done a● his coming . fourthly , who shall stand when he shall come , and who not . for the first , that that man that was ●orn of the virgin mary , shall come again to judge the quick and the dead , read 2 tim. 4. 1. l ( saith paul ) charge thee therefore before god ( speaking to him , even to timothy , and so to all believers ) and the lord jesus christ , who shall judge the quick and the dead at his appearing and kingdom . now if you would know who this lord jesus is , look into acts 10. 38. and you shall see it was jesus of nazareth ; would you know who that was ? read mat. 2 toward the end , and you shall see it was the son of mary the virgin , who was espoused to joseph the carpenter . but read acts 10. v. 38 , 39 , 40. 41 , 42. you shall find these words , god annointed jesus of nazareth with the holy ghost and with power , who went about doing good , and healing all that were oppressed of the divel ; for god was with him : and we are witnesses of all things that he did , both in jerusalem , and in the land of the jews ; whom they sl●w , and hanged on a tree , even jesus of nazareth ; him god raised up the third day , and shewed him openly , not to all the people , but unto witnesses , chosen before of god ; even to us who did 〈◊〉 and drink with him , after he rose from the dead . and he commanded us to preach unto the people , ( that is , god commanded us ) and to testifie ( that is , to be bold in our preaching ) that it is he ( namely , jesus of nazareth , whom the jews did thus crucifie ) which was ordained of god to be judge of quick and dead . this is he also that is spoken of in acts 17. 30 , 31. the times of this ignorance god winked at ( meaning mens being without the gospel ) but now commandeth all men every where to repent , because he hath appointed a day ( which day , is the day of judgement , mat. 12. 36. ) in the which he will judge the world in righteousness , by that man ( namely , jesus of nazareth ) whom he hath ordained , ( compare this with that in acts 10. 38 , 39 , 40 , 41 , 42. whereof he hath given assurance to all men , ( that is , hath given a sure sign unto all men ) in that he hath raised him ( that is , in that he hath raised jesus of nazareth ) from the dead . this also is christs own meaning , mat. 24. where speaking of his second coming , he styleth himself the son of man , saying , and then shall appear the sign of the son of man , and so shall the coming of the son of man be , v. 27. so shall also the coming of the son of man be , v. 37. so shall also the coming of the son of man be , v. 39. where by the way it is observable to see how the lord of life and glory , doth in this chapter , where he speaketh of his second coming , for the most part style himself the son of man. surely he doth it to this end , because he would not have his humanity and the doctrine thereof , to be rased out from under heaven ; for he knew , that in the last daies , there would come mockers walking , after their own lusts , and saying , where is the promise of his coming , 2 pet. 3. 3. i could multiply scriptures to prove this doctrine of his second coming , as heb. 9. v. last 2 pet. 3. 2 thes. 1. 6 , 7 , 8. luke 21. mat. 24. mat. 25. rev. 22. 7 , 12. and the last , 2 cor. 5. 10. rom. 14. 10. acts 24. 25. but , secondly , i will shew you that his coming will be shortly . it is true , no man can tel neither the day nor the hour , yet so far as the scriptures will give us light into the neernest of his coming , so far we may go . and therefore i shall shew that his coming draws nigh by those signs that he himself said should be forerunners of his coming . and if you read mat. 24. you shall see many signs of his coming spoken of . first , there is a falling away from the faith spoken of . and that hath been fulfilled and is fulfilling every day . 2. wars and rumors of wars ●s another sign that his coming doth draw nigh even at the doors 3 the love of many waxing cold , is another signe that it is nigh , even the comming of christ : and how cold is the love of many at this day ? they that were hot two or three year agoe ▪ are now grown lukewarm and cold . they are cold in love to the lords appearing : they are cold in the profession of the gospel . they are cold in love to the saints , they are cold in the worship of god ; yea , very cold , which is a notable demonstration that the comming of the lord draweth nigh . 4. the stars falling from heaven ; ( that is profe ●ors falling from the faith which once they professed ) is another signe that the comming of the lord is at hand : and how many professors doe you see now a dayes , fall from the doctrine of god , and his son jesus christ , as though there were no such thing as a world to come , and no such thing as a lord jesus christ , and his second coming . 5. many poore souls will go on in their profession with lampes without oyle , just before his second comming . and the lord knowes that most of the professors of this generation , are such kind of professors , yea , very foolish professors , which is another sure signe , that the comming of the lord drawes nigh . 6. when the time of christs second comming is at hand , there will be but a very little * faith in the world . and the lord knowes , that there be many , who are now as high as lucifer , that at that day for want to faith will be thrown down to the sides of the pit : even into the very belly of hell. 7. another signe of christs second comming , is the carnall mindednesse of the most of the world ; and the very carriages of almost all men now living do discover this truth to be at this day fulfilled , and know that when they shall say peace and safety , then sudden destruction comes , and they shall not escape , 1 thes. 5. 1 , 2 , 3 , 4. 8. before christs second comming , there shal come many fals christs , and false prophets , and shall shew great signes , and wonders , to seduce if it were possible the elect. and is not this more cleerly fulfilled in our daies then ever it was , especially among those men called quakers , who being as persons , whose consciences are seared with an hot iron , and they being sealed up unto destruction , do some of them call themselves christ , and shew great signes , ( as their quaking ) and such a legall holiness , as makes the simple admire them , and wonder after them , which shewes the comming of christ to be very nigh . 9. before christs second comming , there shall come scoffers into the world , walking after their own lusts , and if ever this scripture was fulfilled ; it is fulfilled on these men called quakers : for they are the men , that at this day make a mocke at christs second comming , which shall be from heaven without ; and therefore saith the holy ghost , these mockers shall be such as shall say , where is the promise of his comming ? for since the fathers fell a sleep , all things continue as they were see 2 pet. 3. 3 , 4 , 5 , 6 , 7. and there you shall see their mocking and the reason of it . read , and the lord give thee understanding . but because i would not have thee think that i speake at randome , in this thing . know for certain , that i my self have heard them blaspheme ; yea with a grinning countenance , at the doctrine of that mans second comming from heaven above the stars , who was borne of the virgin mary . yea they have told me to my face , that i have used conjuration , and witchcraft , because what i preached was according to the scriptures . i was also told to my face , that i preached up an idoll , because i said , that the son of mary was in heaven , with the same body that was crucified on the cross ; and many other things have they blasphemously vented against the lord of life and glory , and his precious gospel . the lord reward them according as their work shall be . i could have hinted in many other things which christ and his apostles have shewed to be signes of his comming but i shall commend the holy scriptures unto thee , which are able to make the man of god perfect in all things , through faith in the lord jesus . now you have also the manner of his comming how i● shall be , most notably laid down in the scriptures . i shall 〈◊〉 in a few things touching it ; as first , he will come when there is but very few looking for his comming . when they shall s●y peace and safety , then sudden destruction commeth , 1 thes. 5. 1. 2 , 3 , which sudden destruction will be at his second commin● , for that is it which the apostle spake of in those three verses , then will all the world be caught at such an unexpected time that it will come upon them , even as a snare commeth upon those creatures that are caught in it . as it is written , luke 21. 35. for as a snare shall it come on all them that dwell on the face of the whole ear●h . which is all on a sudden , before they are aware . 2. he commeth with all his saints and angels . then will the lord descend from that heaven into which he now ascended , as it is written in 1 thes. 4. 16. then will be come and all his saints with him , as jude saith in his epistle , v. 5. then shall abell , and enoch , noah and abraham , david and job , peter and paul : together with all the saints which have been , now are , or hereafter shall be , and they shall sit on the throne with the lord jesus christ , as in mat. 19. 28. before whom shall all the nations of the world be gathered , as it is written , joel 3. 12. let the heathen be wakene● . ( or raised out of their graves , dan. 12. 2 ) and come down to the valley of jehoshaphat ; for there will i sit to judge all the heathen round about . which never was yet accomplished , though it shall certainly be , in in gods time : to the astonishment , & everlasting damnation of all those that shall continue mocking , or sinning against god and his christ. 3. he shall come in flaming fire , ( when he doth come again : he will come in such a manner , as will make all that shall be found in their sins rather seeke to creepe under a mountaine , then to meet the lord of glory , rev. 6. 15 , ) ( as esay saith , for behold the lord will come with fire , and with his charets like a whirlwind : to render his anger with fury , and his rebukes with flames of fire , esay 66. 15. to execute judgement upon all , and to convince all that are ungodly among them , of all their ungodly deeds which they have committed , and of all their hard speeches which ungodly sinners have spoken against him . jude 15. as i shall shew farther by and by . and ther●fore in the next place , i shall shew you , what shall be done when he is come . first , when christ is come the second time , they that are in their graves shall arise , and come forth of their graves ( as i said before ) in which they have laine according to that in job . 5. 28. where christ saith , marvell not at this , for the houre is comming in the which all that are in the graves shall heare his voice , and shall come forth : they that have done good unto the resurrection of life ; and they that have done evill unto the resurrection of damnation . you will say , are these graves spoken of here , the graves that are made in the earth ? yea , that they are , and for a further proof of the same , look into dan. 12. 2 daniel there speaking of the same thing , saith , and many of them that sleep in the dust of the earth shall arise , or awake , some to everlasting life , and some to everlasting contempt , or damnation . i shall not stand here to dispute any distinctions of the resurrections , only prove that the dead shall arise ; and that is a clear truth from the scriptures , acts 10. 42. rev. 20 11 12 , 13 , 14. and 1 thes. 4. 16. 1 cor. 15. 52. the dead shall be raised . 2. he shall call all men and women to an account for all their close sinful thoughts , words , and actions ; then will the secrets of all hearts be made manifest . then shall all thy adulterous , and theevish , and covetous , idolatrous , and blasphemous thoughts be laid open , according to that saying , their consciences also bearing them witness , and their thoughts the mean time , or while , accusing , or else excusing one another , rom. 2. 15. but when ? why , in the day when god shall judge the secrets of men by jesus christ , ver . 16. see also 1 cor. 4. 5. therefore judge nothing before the time ; what time is that ? why , when the lord comes ; what will he do ? he will bring to light the hidden things of darknes●● , that is , all those cunning , close , hidden wickednesses , that thou in thy life time hast committed ; yea , he will make manifest the counsels of the heart ; that is , the most hidden and secret things that are contrived and plotted by the sons of men ; then shal all the midnight whoremongers be laid open with all their sins ; then thou ( it may be ) who hast committed such sins as thou wouldst not have thy neighbour , thy father , thy wife , thy husband , or any one else know of for thousands , then thou shalt have them all laid open , even upon the house tops , luke 12. 1 , 2 , 3. then thou that hatest gods children , his waies , his word , his spirit ; then thou that makest a mock at jesus of nazareth , his second coming , then thou that livest in open prophaness or secret hypocrisie , then i say , will be such a time of reckoning for you , as never was since the world began , then you that shall die in your si●s , will cry to the mountains , fall on us , and cover us from the face of him that sits on the throne , and from the wrath of the lamb ( which lamb is the man christ jesus , joh. 1. 19. ) and ah , my friends ! if the very looks of god be so terrible , what will his blows be , think you ? then if all thy idle words shall be accounted for , as it is written , but i say unto you , that every idle word that men shall speak , they shall give an account thereof in the day of judgement , mat. 12. 36. and also all thy filthy actions shall be then regarded in such sort , as thou shalt receive a just recompence for them . and know , saith the scripture that for all these things * god will bring thee into judgement , eccles. 11. 9. then thou that are an unbeliever shalt be sure to fall under the judgement for all thy sins . first , thou must give account ; secondly , thou must fall in the judgement . oh my friends , there are hot daies acoming for all those that are found out of the lord jesus : behold , saith malachi , the daies come that shall burn as an oven , and all the proud , yea , all that do wickedly shall be as stubble ; and the day that cometh shall burn them up , saith the lord of hoasts ; and it shall leave them neither root nor branch . the day of judgement will burn like an oven , and all that have not the righteousness of christ upon them shall be as stubble . ah friends put a red hot oven , and stubble together , and what work will the●e be ? even the one will burn and destroy the other . 3. when christ doth come the second time , another end of his coming will be to purge out all things that offend in his kingdom , mat. 13. 41 , 42. then shall the son of man send forth his angels and they shall gather out of his kingdom all things that offend , and them that doe iniquity , and shall cast them into a furnace of fire ; there shall be weeping and gnashing of teeth . there are many things that doe offend in his kingdom now : namely , the lukewarm professor , he doth offend first the lord , secondly , his people . but then thou lukewarm offending professor shalt offend the church of god no more . secondly , the loose professors do also offend god , christ and his church . first , he scandals the gospel by his loose walking , and naughty carriages . secondly , he doth make the world blaspheme the name of god by the same . thirdly , he grieves the hearts of gods people , phil. 3. 18. but know that thou also shalt be taken away from offending any more , god , christ , and his saints ; and thou shalt have weeping and gnashing of teeth for thy thus offending , mat. 18. 6. 7. 4 another end of christs second coming is to cut of all the ignorant persons that are in the world . there is a generation of poor souls that do think to be excused for their ignorance : alas saith one , i am a poor ignorant man , or woman , and therefore i hope that the lord will have mercy upon me : we cannot , say others , do as such and such , and will the lord condemn us ? and thus poor souls , as they are in the broad way to destruction least they should misse of the way to hell ; do swallow down by clusters , that which will poyson them body and soul for ever , and ever . but you will say , what , will not the lord have mercy on ignorant soules ? ans. not on those who live and die in their ignorance . he himselfe hath said , esay 27. 11. because it is a people of no understanding , therefore he that made them will not have mercy on them , and he that formed them will shew them no favour . again , paul also in that 2 thes. 1. 8. saith , that when jesus christ shall come to judge the world , he doth come to take vengeance on all them that know not god , and that obey not the gospell of our lord jesus christ. but ye will say , who are those ignorant persons , that shall find no favour at that day ? or how doth the ignorance discover it selfe ? i shall only mention three or four sorts of men , and leave thee to the scriptures , which if thou read them diligently , will further lay them open before thee . and first , the prophane scoffer , who makes a mocke at the truths of god , and so goes on in his sins , for this see in 2 pet. 3. 3. which the apostle attributes to their ignorance ver . 5. and therefore he likens them to bruit beasts , chap. 2. 10. and 12. verses , who walke after the flesh , in the lusts of uncleanness , & speak evil of the things they understand not , and shall utterly perish in their corruption ; who because they understand not the scriptures , nor the power of god in them , speake evil of the truths therein contained , and think the lord like unto themselves , psal. 50. secondly , the formal professor , who hath onely a notion of the gospell , and some seeming holiness , but wants gospel faith : such are called foolish virgins , mat 25. 2 , 3. to whom christ will say in that day , verily , i know you not . adde hereto , those that think it enough to confess christ with their mouthes , and profess that they know god , but deny him in their works ; such notwithstanding all their profession , shall , if they so continue , perish eternally , being abominable , disobedient , and to every good work reprobate , or void of judgement , that is ignorant , tit. 1. v. 16. 3. the legal righteous man or woman , though they walke blameless as touching the righteousnesse that is in the law : for they being ignorant of gods righteousness , go about to establish their own righteousness , as reading , hearing sermons , prayers , publique or private , peaceableness with their neighbours , fasting , almes , good works as they count them , just dealings , abstinence from the grosser pollutions of the world , stricter obedience to the commandments of the first and second table ; all which with many other things may be comprehended in their own righteousnesse , and it is grounded on their ignorance , and goes on in rebellion ; and such ignorant persons shall in that day perish , not submitting through ignoranco to the righteousness of god , rom. 10. 3. compared with luke 19. 27. where christ saith that when he shall come the second time , he will command those his enemies , who submitted not themselves to him , who is called the righteousness of god , esay 46. 13. or would not have him to reign over them , to be slaine before his face . 4. those whose hearts are set upon the world , and follow the alluring perswasions of it ; the lord calls such fools , luke 12. 20 and pro. 7. 7. who go after it ( v●z the world , held forth by a similitude of a woman with the attire of an harlot ) as an oxe to the slaughter , or a foole to the correction of the stocks , till a dart strike thorow his liver , as a bird hasteth to the snare , and knoweth not that it is for his life : and knows not , marke , it is through ignorance , ver . 23. a fift end of christs comming , is , that his righteous ones might shine as the sun in the glory , or kingdom of their father , mat. 13. 43. there are many things that do hinder the people of god from shining forth as the sun now . as first , they have a body of death which makes them fetch many a groane in their journey to canaan , rom. 7. 24. 2 cor. 5. 2. they meet with many a sad temptation , which also makes them in heaviness many a time , 1 pet , 1. 6. they have also many other things that doe hinder their shining now ; but then the body of death shall be left off . my meaning is , that sin shall be no more in the natures of gods people then : their bodies that are now so vile , shall then be made like unto the glorious body of the son of god , who shall change our vile bodie , that it may be like unto his glorious body , according to the working whereby he is , able to subdue all things unto himself , phil. 3. ver . 21. 6. another end of christs coming shall be to take an account of his children , how they have laid out their talents , that he hath committed to their trust , mat. 25. 19. rom. 14 12. 2 cor. 5. 10. 7. another end of his coming , is , to set up his kingdom , which will be glorious indeed at his appearing , 2 tim. 3. 1. rom. 8. 19 , 20 , 21. i do but touch these things , because i would hasten towards a conclusion ; many other things might have been spoken to , but at this time i shal forbear . but you will say , who shall stand when he appears ? why , i told you before , that the ungodly shall not stand in the judgement , nor sinners in the congregation of the righteous , psa. 1. 5. let him be close or prophane , as i told you even now , all shall be laid open ; all shall be made manifest , all shall come into judgement . ah poor soul ! it is not then thy brave words will save thee ; it is not thine eloquent tongue that will then do thee any good ; if thou be without the wedding garment , thou wilt be speechlesse , as in mat. 22. 12. but thou that art a converted person shalt stand in the judgement ; thou that are born again shalt enter into the kingdom , and none else , joh : 3. 5. rev. 21. 27. but how shall i know that i am born again ? answ. why , if thou art born again , then thou knowest that thou wast not born a christian at first , eph. 2. 1 , 2 , 3. you hath the quickened who were dead in trespasses and sins . 2. thou knowest that once thou hadst no faith in the lord jesus ; and wert convinced of sin because thou didst not believe in the son of mary , jol. 6. 9. 3. thou seest all true joy through the blood and righteousness of the son of mary . 1 cor. 15. 57. rom. 7. 24. 25. 4. art thou born again ? then thou canst not be quiet till thou seest god smile , and lift up the light of his countenance upon thee , psa. 4. 6. and that through the face of the son of mary , the son of god. 5. thou knowest that god hath given thee thy faith , phil. 1. 29. eph. 2. 8. 6. art thou born again ? then thou knowest that the doctrine of the son of m●ry the virgin , is a right doctrine , 2 joh 9. 7. then also thou lookest for the personal appearing of the son of mary from heaven in the clou●ls , rev. 1. 7. the second time heb. 9 28 these things , though plain , yet if the lord set them home upon thy conscience , may be profitable both to thee and me . therefore let us examine the matter a little . and first , thou thinkest that thou art a christian ; thou shouldst be sorry else ; well , but when did god shew thee that thou wert no christian ? when didst thou see that ? and in the light of the spirit of christ see that thou wert under the wrath of god because of original sin ? nay , dost thou know what original sin means ? is it not the least in thy thoughts ? and dost thou not rejoyce in secret that thou art the same that thou ever wert ? if so . then know for certain that the wrath of god to this very day abideth on thee , joh. 3. 36. and if so , then thou art one of those that will fall in the judgement , except thou art born again , and made a new creature , 2 cor. 5. 17. but secondly , thou thinkest that thou hast been born again , ( 't is well if thou hast ) but least thou shouldst deceive thy poor soul , i pray thee consider , when did the spirit of the lord jesus shew thee that thou hadst no faith in thee by nature ? and when did the spirit of christ convince thee of sin , because thou didst not believe in him ? it may be thou hast been convinced of sins against the law , by the law , and thy own conscience , as the pharisees were , joh. 8. 9. and rom. 3. 20. i , but when didst thou see thy self a lost creature for want of faith in the son of mary ? if not , thou hast not yet been savingly convinced by the spirit of christ ; for that when it convinceth effectually of sin , it convinceth of unbeliefe ; though thou hast been never so much convinced of sins against the law , if thou hast not seen thy self under the power and dominion , guilt and punishment of ●in because thou didst not believe in christ , thou hast not yet been savingly convinced ; for that 's one work of the spirit to convince of sin , because they believe not on me ; saith jesus , the son of mary , who was espoused to joseph the carpenter ; but on the contrary , dost thou not say in thy heart , thou never hadst thy faith to seek , but hast alway believed with as good a faith as any one alive ; if so , then know for certain that thou hast no faith of the operation of god in thee , according to gods ordinary working ; and if so , then know that if the son of man should come to judge the world at this moment of time , that thou with all thy faith ( thou thinkest thou hast ) wouldst fall in the judgement , 2 thes. 2. 12. 3. art thou born again ? then thou seest that thy great sin was want of faith in the son of mary . then thou seest that it is he that was sent of god to die for the sins of the world , j●h . ● . 19 jo. 3. 16 , 17 , 18 , 19. act 13 38 , 39. and that thou art compleat in him , without any works of the law , rom. 4. 4. the● thou rejoycest in christ jesus and puttest no confidence in the flesh , phil. 3. 3. yet thou rejoycest in the flesh and blood of the son of mary , knowing that his flesh is meat indeed , and his blood is drink indeed , joh. 6. 55. out of which thou wouldst very willingly make thy life all thy daies ; out of his birth , obedience , death , resurrection , ascension , and glorious intercession now at the right hand of his father , heb. 7. 24 , 25. but if thou art wavering in these things , know , that thou art but a babe at the best , and for ought thou knowest , god maycut thee off in thy unbelief and cast thee into utter darkness , where there shall be weeping and wailing and gnashing of teeth . 4. art thou born again ? then thou seest all true peace and joy comes through the blood of the son of mary , and his righteousnesse , as in rom. 7. 24. & 1 cor. 15. 57. there are many poor souls that are taken with raptures of joy , and false conceited consolation , joh. 16 20. which doth come from the divel , and their own deceitful hearts ; but their joy shall be turned into mourning and sorrow of heart , luke 6. 24 , 25. but thou that art a christian indeed , and not in word onely , rejoycest in christ jesus the son of ma●y ; yea , though now you see him not , yet believing , you rejoyce with joy unspeakable and full of glory , 1 pet. 1. 8. and these two things are the fruits of thy faith , and of thy joy . 1. the lord jesus christ is very precious unto thee , 1 pet. 2. ver . 7. 2. thou dost purifie thine heart by this faith , and the power of the spirit of christ , which thou hast received into thy soul , rom. 8. 13. acts 15. 9. and 1 joh. 3. 3. but if thy guilt of sin goes off , and convictions go off any other way then by the blood and righteousness of the man christ jesus , thy guilt goes off not right , but wrong , and thy latter end will be a very bitter end , without faith and repentance ; for it is his blood through which all true peace comes , col. 1. 20. and there is no other name under heaven given among men , whereby we should be saved , but by the lord jesus of nazareth , acts 4. ver . 10 , 11 , 12. compared together . 5. art thou borne againe ? then thou canst not be quiet , till thou doest see god lift up the light of his countenance upon thee , yea , thou hast such a desire after the light of gods countenance , that all the glory , riches , honour , pleasure , profits &c. of this world will not satisfie , till thou doest see god to be a reconciled father to thee in the lord jesus christ ; as it is psal. 4. 6. joh. 14. 8. ps. 35. 3. then thou wilt not be quiet till thou doest hear from the son of mary , which is the lord of glory , 1 cor , 2. 8. such a voice as this , son be of good cheer , thy sins are forgiven thee ; and * my grace is sufficient for thee . but if thou canst content thy selfe with any thing below this , thou wilt , when all comes to all , be found but a rotten-hearted professor , who wilt have thy portion among the slothfull ones , who will fall in the judgement of the son of man , when he comes in flaming fire with his mighty angels , 2 thes. 1. 8. 6. art thou borne againe ? then thou knowest that god hath given thee thy faith that thou hast in his son : then thou art able to say through grace , there was a time in which i had no faith , there was a time in which i could not believe in the son of god for eternal life . but g●d , who is rich in mercy , for his great love wherewith he loved me , even when i was dead in sins and unbelief , ( which is the greatest ) hath quickned me together with christ : by grace i am saved , eph. 2. 4 , 5. through faith v. 8. 7. art thou borne againe ? then thou knowest that the doctrine of the son of god , the son of mary is a right doctrine , which is this . first , that the son of god which was with his father before the world was ( joh. 1. 1. john 17. 5. ) came into the world in the fulnesse of time , and was made in the likenesse of men , phil. 2. 7. being made of a woman or virgin , made under the law , to redeem them that were under the law , gal. 4. 4. and that was done in this wise . what the law could not do in that it was weak through the flesh , that is through our flesh , god sending his own son in the likenesse of sinful flesh , and for sin , condemned sin in the flesh , that is condemned him in the flesh for the sins of poor sinners ; for this , compare rom. 8. 3. and 2 cor. 5. 21. with gal. 3. 13. and it will appeare clearly to be the truth of god : also , that this son of god , which is the true god , as well as the son of mary , did bear our sins in his own body on the tree , 1 pet. 2. 24. and did spill his own blood , which is also the blood of god , acts 20. 28. that he died , and was laid in josephs sepulchre , joh. 19. 38 , 39 , 40 , 41. and rose again the third day , acts 10. 40. that very man , luk. 24. v. 39 , 40 , 41 , 42 , 43 , 44. and ascended up into heaven in a cloud , acts 1. 9 , 10. and 11. and there ever lives to make intercession for us , that very man heb. 7. 24 , 25. heb. 8. 3 heb. 10. 12. and in the last place , if thou art a christian , then thou lookest for that very jesus againe , whom the jewes did crucifie , john 19. whom god raised again as it is , 1 thes. 1. 10. i say thou lookest , thou waitest , thou hastenest after the comming of this lord jesus , which doth deliver thee from the wrath to come , 2 pet. 3. 10 , 11 , 12. heb. 9. 26 , ●7 , 28. 1 thes. 1. 10. yea , thou knowest , that this very man shall so come , in like manner , as his disciples did see him go into heaven , which was a ver● man , luke 24. 30. compared with ver . 50. 51. of the same chapter . yea , in a cloud he went away from his disciples , and in the clouds he shall come again , rev. 1. 7. to judge all that are in their graves , joh. 5. 28 , 29. dan. 12. 2. and shall receive all that looke for , and love his second comming , to himself , heb. 9. 27. 28. and they shall be for ever with him , 1 thes. 4. 16. 17. but the wicked shall be cast into eternal damnation , mat. 25. 46. these things i say , if thou be a christian indeed , thou believest , and ownest , and the faith of them doth purifie thy heart , 1 joh. 3. 3. and wean thee from this world , and the things thereof ; and if it is not from this principle , that is , if thy obedience do not flow from this faith , which is the faith of gods elect , as i have proved at large , thy obedience , thy zeal , thy self-denial , thy holiness , righteousness , yea , all that thou canst doe , is but sin in the sight of the great god of heaven and earth . for all true sanctification comes through the name of the lord jesus christ , by the operation of the spirit of god , 1 cor. 6. 11. but ye are washed , but ye are sanctified , but ye are justified , in the name of our lord jesus , and by the spirit of our god : and in cant. 1. 3. thy name is as an o●niment poured forth , therefore doe the virgins love thee . well then , seeing this is a truth of so great concernment , i beseech you , seeke to be throughly rooted into it by faith . and that thou maiest so be , examine thy heart ; yea , beg of god to help thee to examine it , and to throw out all that fancy that thou takest in stead of faith ; also throw away all thy own wisedome , yea , thy own righteousnesse also , and conie to god in the name of the son of mary , which is the son of god , and beg faith of him , true faith , the faith of the operation of god ; such a faith as he gives to his own elect , which will shew thee cleerly of these things ; so that tho●r shalt not deceive thy selfe with a fancy of them ▪ and the advantages will be many . 1. it will comfort thy heart against persecutions , temptations , and cross providences , as also james saith to his persecuted brethren ; be patient my brethren , saith be , stablish your hearts , for the comming of the lord drawes nigh . james 5. 8. 2 : it will through grace wean thy heart and affections abundantly from this world , and the things therein : who is he that overcomes , the world ( saith john ) but ●e that believes that jesus is the son of god ? 1 joh. 5. 5. who is he also that purifies his heart , but he that looketh for the second comeing of christ from heaven ( as in 1 john 3. 3. compared with 2 pet. 3. 10 , 11. ) to judge the world ? 3. hereby thou wilt be able to judge of all doctrines whatsoever , though they come never so nigh the truth , yet if they be not indeed the very truth , thou wilt find them and their doctrine lyars , rev. 2. 2. and 1 cor. 2. 15. 4. if thou beest throughly set down in this doctrine , even in the faith of this doctrine which i have held forth unto thee , thou wilt not be taken with any other doctrine whatsoever . what is the reason i pray you , that there are so many giddy-headed professors in these daies that do stagger to and fro like a company of drunkards , but this , they were never se led in the doctrine of the father , and the son ? they were never enabled to believe that that child that was born of the virgin mary , was the mighty god , is. 9 6. no , saith christ , he that is built upon this rock ( meaning the faith of himselfe , which is to believe that the son of mary is the christ of god , mat. 16. 16. ) the gates of hell shall not prevaile against him , v. 18. 5. the faith of this doctrine , will make thee labour in the work of god in the world . oh , how it will liven thy heart in the work of the lord ; especially , if thou livest in the faith of thy interest in christ , it will make thee labour to be found watching when thy lord shall returne from the wedding ; that when he doth come , thou maiest open to him immediately . luke 12. 35. 36. now seeing the comming of the lord jesus christ is so nigh , even at the doors , what doth this speak to all sorts of people ( under heaven ) but this ? first , to see whither they have oyl in their lamps or not ; that is , to search , and see , whither the spirit of the man christ jesus be in them or no ; for he that hath not the spirit of christ in him , is none of ch●ists , rom 89 ▪ thou that hast not the spirit of christ in thee , why , at that day ( let thy profession be what it will ) he wi●l say to thee , depart , i know you not , mat. 25. and if so , then thy latter end will be worse then thy beginning , as in 2 pet. 2. 20. 2. then what will become of all the prophane , ignorant , scoffers , self-righteous , proud , bastard-professors in the world ? if the children of god shall scarcely be saved , where shall the ungodly and the sinner appear ? 1 pet. 4 ▪ 18. 3. then what will become of all those that creep into the society of god people without a wedding garment on ? why , it will be said unto them , friends , how came you hither ? take them , and bind them hand and foot , and cast them into utter darkness ; there shall be weeping and gnashing of t●eth , mat. 22 11 , 12 , 13. 4. then what will become of all those that mock at the second coming of the man christ , as do the ranters , quakere , drunkards , and the like ? why read their doom in mat. 24. 50 , 51. the lord of that , of these servants , shall come in a day when they look not for him , and in an hour that they are not aware of , and shall cut them asunder & appoint them their portion with hypocrites , and there shall be weeping and gnashin of teeth . 5. then what doth this speak to the lords own people ? surely this , that they should be in a watchful posture , mark 13. 37. watch therefore over your own hearts , least they should be overcharged with surfeiting and drunkeness , and the cares ●f this life , and so that day come upon you unawares ; for as a snare shall it come upon all the dwelle●s upon the face of the earth , as it is in luke 21. 34 , 35 , 36. 2. watch over the devils temptations . oh , have a care in the first place , least by any meanes as the serpent beguiled eie , so your minds should be corrupted from the simplicity that is in christ : and the rather , because at this day he is very busie with his doctrines , and his ministers ; trying all waies , if by any means he might deceive you with fair speeches , and inticing carriages ; with a fair shew in the flesh , yet denying the lord , and refusing to be justified by the blood of jesus the son of mary , the son of god : watch i say over the divel , touching doctrines , for he labours as much this way as any way , for he knows if he can but get you to lay a rotten foundation he is sure of you , live as godly in your conceit as you will , and therefore , it is worth your observation , in that 24 of m●● . when christ is speaking of the signs of his coming , he breaks forth with a warning word to his disciples , to beware of false teachers , ver . 4. the very first words that he answers to a question that his disciples put to him , is this , take heed that no man deceive you . again , ver . 11. and many false prophets shall arise , and shall deceive many . and in ver . 24. he saith again , for there shall come , or arise , false christs and false prophets , and shall shew signs and wonders , in somuch that if it were p●ssible they should deceive the very elect . 3. take heed that he doth not deceive you in point of worship , that he make you not slight any of the ordinances of god ; for if he do , he will quickly make way for another temptation . 4. take heed that you also have not your lamps to trim when the bridegroom comes ; if you have , you many paradventure be ashamed and blush , before him at his coming , 1 jo. 2 last ver . therefore content not your selves with a profession of christ , and no more , for the divel may deceive , yea doth deceive a professing people many time . and if he will deceive a professing generation , he must come in this manner ; first , under the name christ ; secondly , with a fair shew in the flesh of outward holinesse , gal. 6. 12. thirdly , he must come with good words and fair speeches , rom. 16. 18. now though he come to drunkards , swearers , whoremongers , theives , liars , murderers , and covetous persons , in his black colours ; yet if he will come to deceive a profe●sing party , he must appear like an angel of light . and the reason why souls are deceived by him in these his appearances , is , because they are not able to distinguish betwixt the law and the gospel , the conviction● of conscience by the law only , and convictions by the spirit ; but do ( though they professe the lord jesus ) give eare to every wind of doctrine , and being unstable , as peter saith , do fall into the temptations of the divel , in wres●ing the scripture to their own destruction , 2. pet. 3. 16. in a word , you that have not yet laid hold on the lord jesus christ , for eternal life , lay hold upon him , upon his righteousnesse , blood , resurrection , ascension , intercession , and wait for his second coming to judge the world in righteousness , acts 17. 31. and you that have laid hold . i say to you , lay faster hold on your lord jesus , who so hath ●ares to hear , let him hear , matth. 13. 43. now , that thou mayst the more clearly understand my faith in the doctrine of gods dear son , i have thought good to hold forth again the doctrine in the former treatise by way of question and answer , as followeth . qu. seeing there are many 〈◊〉 christs gone out into the world , according as was prophesied of in former times ( mat. 24. 5 , 23. ) by the lord himself ; and seeing ( if we be saved ) we must be saved by a christ ; for he that misses of him ( saith the scriptures ) cannot be saved , because there is no way to come to the father but by him , as it is written joh. 14. 6. acts 4. 12. how therefore , is the knowledge of the true christ to be attained unto , that we may be saved by him ? answ. indeed to know christ , ( gods christ ) is as the scripture saith , the one thing necessary , luke 10. 42. without which all other things will avail nothing ; and therefore i shall according to the scriptures , first , tell you what gods christ is , and secondly , how the knowledge of him is attained unto . and therefore , first , gods ch●ist is true god , and true man. that he is true god , is manifest by that scripture in isaiah 9 6 where it is said , to us a child is born , to us a son is given , and the government shall be upon his shoulder , and his name shall be called wonderful counsellour , the mighty god , the everlasting father the prince of peace , also 1 joh. 5. 20. and we are in him , that is true , ( saith the apostle ) even in his son jesus christ , this is true god , and eternal life , see heb. 1. 8. joh. 1. 12. rom. 9. 5. joh. 20. 28. but secondly , that he is 〈◊〉 man , see again isa. 9. 6. where it is said , vnto us a child is born , unto us a son is given ; and compare it with mat. 1. 21. where it is said , and she shalt bring forth a son , and thou shall call his name jesus , for he shall save his people from their sins , see john. 1. 14. and the word was made flesh . 1. tim. 3. 16. god was manifested in the flesh . these two scriptures are expounded by heb. 2. 14. where it is said , forasmuch then as the children are partakers of flesh and blood , he also himself likewise tooke part of the same , that is , of flesh and blood , see rom. 8. 3. and compare it with luke 24. 39. where christ saith , behold my hands and my feet , that it is i my selfe ; handle me and see , for a spirit hath not flesh and bones as ye see ●e have . and he doth often call himself by the name of the son of man ( mat. 24. mat. 16. 13. ) to signifie that he is very man , as well as very god. q● . but why was he true god and true man ? answ. he was true man , because man had offended , and justice required that man should suffer and make satisfaction , and so it is written 1 cor. 1 5. 21. for since by man came death , by man came also the resurrection of the dead . and again , all we like sheep have gone astray , and the lord hath laid on him the iniquities of us all . and in 1 pet. 2. 24. where that 53. of esay is mentioned , he saith , who his own selfe bare our sins in his own body on the tree , that we being dead to sins should live unto righteousnesse , by whose stripes we are healed . and againe , god did prepare this body , the humane nature of christ , that it should be a sacrifice for sins , wherefore he saith , sacrifices and offerings ( that is such as were offered by the law of moses ) thou wouldest not have ; but a body hast thou prepared me , heb. 10. 5. in this body which god had prepared for him , which he tooke of the virgin , gal. 4. 4. in this he did beare all the sins of all his elect , 1 pet. 2. 24. and he must needs be true god , because , it was an infinite god that was transgressed against , and justice required an infinite satisfaction , and therefore he must be infinite that must give this satisfaction , o● else justice could not be satisfied and so it written , where the apostle is telling the pastors of the church of ephesus , by what they were redeemed , he tells them , that god did purchase them with his own blood , acts 20 28 see 1 joh 3. 16. where he saith , herein perceive we the love of god in that he laid down his life for us . not in his divine but in his humane nature ; for as i said before gods christ was of both natures , esay 9. 6. r●m . 9. 5. 1 j●h . 5. 20. joh. 1. 1. 14. true god and true man , and the divine nature did inable him to undergoe in his humane nature , all that sin , curse , and wrath that was laid upon him for us ; and to overcome , and obtain eternal redemption for us , heb. 9. 24. 3. q● . how did this christ bring in redemption for man ? ans. why first , man brake the law of god ; but this man did fulfill it again , and became the end of it for righteousnesse to every one that believeth , rom. 10. 4. 2. man was foiled and overcome by the devil ; but this man christ did overcome him again , luke 4. heb. 2. 14. 15. and that for us . 3. man did lose the glory of god : but this man hath obtained it again . 4. man by sin lost eternal salvation : but this man by his own blood hath obtained it again for him , heb. 9. 12. 5. man by sin brought death into the world : but jesus christ that man hath destroyed it again , heb. 2. 14. compared with hos. 13 14. and brought in life and immortality , 2 tim. 1. 10. rom. 5. 15. q. but how are we justified by this mans obedience ? ans. all our iniquities were laid upon him , isa. 53. 6 , 8 , 11 , 12. and his righteousnesse is bestowed on us , if we believe , as it is written , even the righteousnesse of god which is by faith of jesus christ unto all , and upon all them that believe . and this is it which paul so much sought after , when he saith , yea doubtless , and i count all things losse , 〈◊〉 do count them but dung , that i may win christ , and be found in him , not having mine own righteousnesse , which is of the law , but that which is through the faith of christ , the righteousness of god by faith , phil. 3. v. 8 , 9. q. how doe men come by this righteousnesse and everlasting life ? ans. by faith men lay hold upon it , and apply it to their own souls in particular , gal. 2. 20. for it is by faith they are justifyed , as also faith the scripture , rom. 5. 1. that is faith laies hold on and applies , that which this christ of god hath done , and is a doing , and owns it as his own . q. what is this faith that doth thus justifie the sinner ? ans. it is a gift b , fruit c , on work d of the spirit of god , whereby a soul is enabled , under a sight of its sins , and wretched estate , to lay hold on the birth , righteousnesse , blood , death , resurrection , ascension and intercession of the lord jesus christ , and by the assistance of the spirit , whereby it is wrought , to apply all the vertue , life and merit , of what hath been done and suffered , or is a doing by the same lord jesus christ , to its own selfe in particular , gal. 2. 20. rom. 7. 24. 25. as if it selfe had really done all that the lord jesus christ hath done , : i doe not say , ●hat the soul doth any thing for justification , but it doth know , that whatsoever jesus christ hath done in point of justification , is given to , and bestowed upon it , rom. 3. 22. and god finding the soul in him , that is in christ , doth justifie it from all things , from which it could not be justified by the law of moses , acts 13. 38 , 39. q. well , but is there no way to come to the father of mercies but by this man that was borne of the virgin ? is there no way to come to god but by the faith of him ? ans. no , there is none other name under heaven given among men whereby we must be saved , acts 4. 12. and jesus himselfe , that was borne of the virgin mary said , i am the way , the truth , and the life : no man commeth to the father , but by me , joh , 14. 6. q. and where is this man , that was borne of the virgin , that we may come to the father by him ? a. he ascended away from his disciples in a cloud , into heaven , as we may read act. 1. 9 , 10 , 11. q. what doth he there ? ans. he ever lives to make intercession for all that come unto god by him , heb. 7. 25. that is , they that shall come out of themselves to him , and venture their ▪ soules on what he did and suffered when he was on earth , & is doing now in heaven ; shall certainly be saved : for he ever lives to save them , that doe thus come to the father by him . and it is , because , he spilt his blood for all that shall by the faith of gods elect lay hold upon him : and thus it is written where he saith , we are justified freely by his grace , through the redemption that is in christ jesus . mark it , whom god hath set forth to be a propitiation , through faith in his blood ; to declare his righteousnesse ; that is , to declare gods righteousnesse , for the remission of sins that are past , through the forbearance of god ; to declare i say at this time his righteousness , that he might be just , and the justifier of him that believeth ( or layeth hold ) on jesus , rom. 3. 24 , 25 , 36. q. but did this man rise again from the dead , that very man , with that very body wherwith he was crucified ? for you do seem as i conceive to hold forth so much by these your expressi●ns . a. why do you doubt of it ? q. doe you believe it ? ans. yes , by the grace of the lord jesus christ , for he hath enabled me so to doe . qu. and can you prove it by the scriptures ? answ. yes . q. how ? answ. first , from that scripture in luke 24. 37 , 38 , 39 , 40. where christ himselfe after ●he was crucified appeared to his disciples , ( who having seen him ) supposed they had seen a spirit . but he said , why are ye troubled , and why doe thoughts arise in your hearts ? behold my hand and my feet , that it is i my selfe , and doe not think you see a spirit ; handle me , and see , for a spirit hath not flesh and bones , as ye see me have . this he spake after he was crucified , luke 23. 33. and buried , v. 53. and rose againe from the dead , chap. 24. 6 , 7. many other scriptures could i give for the proof hereof , as acts 10. 39 , 40 , 41 , 42. and acts 13. 28 , 29 , 30 , 31. 1 thess. 1. 10. only read acts 2. 29 , 30 , 31. where the apostle proveth the same , bringing in the words of the prophet david for a testimony thereof , saying , he being a prophet , and knowing that god had sworn with an oath to him , that of the fruit of his loynes according to the flesh he would raise up christ to sit on his throne ( saith ) he seeing this before , spake of the resurrection of christ , that his soul was not left in hell , neither his flesh did see corruption . mark it , his flesh did see no corruption , v. 31. but if he had not risen againe , his flesh had seen corruption . but he rose again from the dead , that very man , that very body ; for his flesh did see no corruption ! q. why did he rise againe from the dead with that very body ? answ. 1. because it was not possible he should be holden of death . 2. because in his humane nature he suffered for sin ; and if he had not recovered himselfe from that very curse , even from under death , and all other things that lay on him , which he had through the sins of his children subjected himselfe unto , he had not overcome sin , hell ; death , the law , and the devil ; but had been overcome by them ; and if so , then had not redemption been obtained for sinners ; for it was at his resurrection from the dead , that god said unto him , thou art my sonne , this day have i begotten thee : ( as saith the apostle ) and we declare unto you glad tidings , how that the promise made unto the fathers , god had fulfilled the same unto us their children , in that he hath raised up jesus again : as it is written in the second psal. thou art my son , this day have i begotten th●e , acts 13 30 , 31 , 32 , 33 , 34 , 35. and it is this , namely the resurrection of that man from the dead , that doth give us ground of hope ; as in 1 pet. 1. & 3. where he saith , he hath begotten us again to a lively hope , by the resurrection of jesus christ from 〈◊〉 dead . 3. because god intends to redeem the bodies of his saints out of their graves in which they have lien many a yeare , john 5. 28 , 29. rom. 8. 23. 1 cor. 15. 52. and to possesse them with his own glory ; and when this comes to passe , then shall that scripture be fulfilled , that saith , he shall change our vi●● body , that it may be fashioned like to his glorious body , according to the working ( of his mighty power ) whereby he is able to subdue all things to himself . phil. 3. 21. and he hath given us assurance thereof , in that he hath raised up jesus our lord again from the dead , acts 17. 31. q. but doe you think that these our bodies that we doe carry about with us in this world , after that they are dead and buried , and rotten , shall rise again out of those graves into which they are laid ; when the scripture saith , flesh and blood shall not inherit the kingdome of god ? answ. flesh in scripture is taken more wayes then one ; as first , it is taken for the workes of the law ; where the apostle saith , received ye the spirit by the workes of the law , or by the hearing of faith ? are ye so foolish , having begun in the spirit , are ye made perfect by the flesh ? by flesh here , he meanes the law ; as is clear , if you compare gal. 3. v. 2. & 3. with v. 10 , 11. 12. again sometimes flesh is taken for sinnes , rom. 8. 1. 5. and sometimes is is taken for the bodies of the saints , * as subject to distempers , to pain , sicknesse , corruptions , to death , by reason of sinne , * 2 cor. 4. 11. 2 cor. 7. 5. now the apostle in that place , where he saith flesh and blood shall not inherit the kingdome of heaven , or of god , his meaning is , sinful flesh and blood , or the sin , with any imperfection that is in the bodies of the saints , shall not inherit the kingdome ; and that you shall find to be the mind of the holy ghost , if you read with understanding the latter end of the same verse , where he saith , neither doth corruption inherit incorruption . that is , sin , or any imperfection of the body , shall not inherit eternal life ; for saith he in ver . 53. this corruptible must put on incorruption , and this mortal must put on immortality . mark here i pray you , though he saith flesh and blood shall not inherit the kingdom of god , yet he saith this corruptible must put on incorrution : for the trump shall blow , and the dead shall be raised ( as christ saith , they that are in the graves shall hear his voi●e , john 5. 28. and shall come forth of their graves incorruptible , 1 cor. 15. 52. and shall all appeare before the judgement-seat of christ , 2 cor. 5. 10. rev. 12. 1● . 13. see also that scripture phil. 3. 20. 21 where the apostle saith , he waited for christ the saviour from heaven . and what shall he doe when he comes ? why , he shall change our vile body . mark it , it must be our vile body that must be changed . but if it be changed , then how can it be the same ? not the same in respect of sinne , or bodily infirmities , but the very same in respect of substance : for , saith he , it is our vile body that must be changed , and it , the very same , it shall be fashioned like to his glorious body . and if you ask , how is it possible that this should be done ? he answers , according to the working whereby he is able to subdue all things unto himself , phil. 3. 21. q. but do you think this is certain ? methinks the scriptures semingly hold forth so much , yet i cannot believe it , for it is contrary to all reason . a. truly the scriptures do not only hold forth so much seemingly , but they do most really , and plainly hold out these things , to all those that have received the spirit of the lord jesus christ. for it is it , and it alone , that can reveal these things . for no man knows the things of god , but the spirit of god , 1 cor. 2. 11. now if thou wouldst know these things , thou must first receive the spirit of the son of god , without which , thou canst not know so much as one of the fundamental truths of the gospel of our lord jesus christ. q. but there are those in our du●es , who reject this doctrine that you lay down , concerning the lord jesus christ , as you lay it down , and they are for a christ within , for a cross within , for a resurrection , and intercession within ; and they do not hold as you do , a christ without , and a resurrection of christ without , and intercession of christ with u● ; i , and they have very much scripture for that which they say too : and therefore what should such as we do , that stand tottering and shaking in these distracted and dangerous times ? for our poor souls are in very much doubt what way to take . ans. therefore , i will speak a few words to you by way of discovery of the falsity of such opinions ; and a word of direction how you should understand the truth . first , therefore , he that cries up a christ within , in opposition to a christ without , that man , instead of having the spirit of christ in him , is possessed with a spirit of delusion ; for where the spirit of christ is in truth , that spirit causeth the soul to look to the christ that was born of the virgin , for all justification ; as it is written , howbeit , when he , the spirit of truth is come , he shall lead you into all truth ; for he shall not speak of himself , but what soever he shall hear , that shall he speak , and he will shew you things to come , mark the next verse he ( saith the son of the virgin ) shall take of mine and shall shew unto you , joh. 16. 13 , 14. he shall take of mine ; what is that ? why surely it is , he shall take of my godhead , my humanity , my birth , my righteousness , my blood , my death , my resurrection , my ascen●ion , and intercession , my kingly , priestly , and prophetical offices , and shall shew you the life , merit , and value of them . and this was it which was revealed to paul by the holy spirit , here spoken of , 1 cor. 15. 1 , 2. to the 8. moreover brethren , saith he , i declare unto you the gospel which i●p eached unto you , which also ye have received , and wherein ye stand . by which also ye are saved , if ye keep in memory what i preached unto you , unlesse ye have believed in vain . but what is this doctrine ? why , i delivered to you first of all , that which i also receive ● . what was that ? why , how that christ died for our sins according to the scriptures . and that he was buried , and that he rose again the third day according to the scriptures , ( there is his death and resurrection preached ) and that he was seen of cephas , then of the twelve ; after that he was seen of above five hundred brethren at once , of whom the greatest part remain unto this present , but some are fallen asleep . after that he was seen of james , then of all the apostle . and last of all he was seen of me ( saith paul ) as of one born out of due time . this is it i say , that the spirit of truth doth hold forth to poor sinners , a christ crucified without the gates of jerusalem , luke 23. 32 , 33. buried in joseph● se●ulcher , v. 53. risen again the third day , luke , 24 6. ascended away from his disciples in a cloud into heaven , as in act. 1. 9 , 10 , 11. and there ever liveth , that very man , with that very body , to make intercession for all that receive him , heb. 7. 24 , 25. this is i say the doctrine of the spirit of truth , whatsoever is the spirit of errour . q. but do not the scriptures make mention of a christ within ? 2 cor. 13 5. a. yes , and he that hath not the spirit of christ is none of his , rom. 8. 9. but he that hath it , is led out of himself by it ; and as i said before , it shews the soul , what the blessed son of the virgin mary hath done and suffered , and is a doing for it . therefore hereby know we the spirit of truth from the spirit of errour . every spirit that doth confesse that jesus christ is come in the flesh , is of god ; that is , that spirit that doth confess that jesus christ took flesh upon him , and in that flesh did bear our sins , 1 pet. 2. 24. col. 1. 20 , 21 , 22. 1 pet. 3. 18. 1 pet. 4. 1. and after he was taken down from the cross , and laid in a sepulcher , rose again from the dead ; that very man , with that very body , wherewith he was crucified : that spirit that doth believe and confess this is of god , and is the blessed spirit of christ , whereof h● spake , when he was yet with his disciples touching his bodily presence : for he ( saith the son of mary ) shall glorifie me , for he shall take of mine and shew it to you , joh. 16. 13 , 14. i have answered this already in my epistle to the first treatise . therefore believe not every spirit , but try the spirits whether they be of god , for many false spirits and prophets are gone out into the world , therefore have a care how thou receivest the voice that speaks to thee , but try whether they are according to the truth of gods word as it is written , to the law , and to the testimony , if it be not according to this word , it is because there is no light in them , isa. 8. 20. therefore try a little , doe they flight gods christ which is the son of the virgin , that spirit is of the devil , 1 cor. 12. 3. 2. doe they say that that blood of his which was shed without the gates of jerusalem doth not wash away sin , yea all sin from him that believes ? that is a spirit of antichrist , 1 joh. 1. 7. 3. doe they say , that that man that was crucified without the gates of jerusalem , is not risen again ( with that verybody wherwith he was crucified out of the sepulchre ) luk. 24. 38 , 39. that is a spirit of antichrist . 4. do they say that that very man that was crucified with that very body , is not now in the presence of his father , absent from his people touching his bodily presence , though present in spirit ? i say who ever they be , that say he is not there , they are of the divel : for the proof of this see acts 5. 30. and 31. and compare it with heb. 7. 24. 25. the god of our fathers ( saith the apostle ) raised up jesus . but what jesus ? whom ye slew ( saith he to the jews . him , the very same whom ye slew ) hath god exalted with his right hand to be a prince and a saviour , to give repentance unto israel and forgiveness of sins . and indeed , here is my life , namely the birth of this man , the righteousnesse of this man , the blood of this man , the death and resurrection of this man ; the ascension intercession of this man for me , and the second comming of this man to judge the world in righteousness , acts 17. 31. i say here is my life , if i see this by faith without me , through the operation of the spirit within me ; i am safe , i am at peace , i am comforted , i am encouraged , and i know that my comfort , peace , and encouragement is true , and given me from heaven , by the father of mercies , through the son of the virgin mary , mat. 1. 21. who is the way to the father of mercies , joh. 14. 6. who is able to save to the ut●●rmost , all that come to the father by him , heb. 7. 25. because he , that very man ; with that very body wherwith he was crucified is ascended into heaven , acts 1 , 9 , 10. 11. and there , ever lives to make intercession for them that come to god by him . this is the rock , sinner , upon which if thou be built , the gates of hell , nor ranter , quaker , sin , law , death , no nor the divel himself , shall ever be able to prevail against thee , mat. 16. 16 , 17. 18. and here i leave thee to the wisdome of the great god , who if he hath chosen thee in his son , and brought thee to him ; and hath made thee by faith to lay hold on him , thou needst not fear the divel with his siftings , snares , wiles , and fiery darts , wherewith he doth destroy thousands ; but mayest with the apostle ( if thou live in the power and life of the love of god towards thee ) cry out , i am perswaded , that neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature shall be able to separate thee from the love of god which is in christ jesus our lord , rom. 8. 38 , 39. and now reader , if thou be a true christian i am sure , that these be the things that appearto be the glorious substantial truths to thy soul , and thou doest not care for that comfort that doth not make this man , the son of the virgin precious to thy soul , 1 pet. 2. 7. for thou knowest , that it is he , that hath deliver'd thee from the wrath to come , 1 thes. 1. 10. b●t as for you that are disobedient , except you mend your manners , you will stumble and fall backwards , and be broken , and snared and taken , isa. 28. 13. and wonder and perish because you believe not . * a few words more , and so i shall have done , and they are words of counsel to thee ; have a care thou receive not every christ that is profered to thee , though it may appear very excellen● to thy foolish heart : for under the name christ , are men deceived , as it is written , many shall come in my name , saying , i am christ , and shal deceive many . mat. 24. 5. but have a care that thou receive that christ , that was borne without thee , fulfilled the law in his humane nature without thee ; spilt his blood without thee , is risen againe and ascended without thee , and maketh intercession without thee : and that he , that very man that was borne of the virgin , will come againe in the clouds without thee ; and this truth must thou receive by that spirit that he hath promised to send and give to them that aske him : and that shall dwell in thy heart , and shall shew thee what the son of mary the virgin the son of man , the son of god , the true god hath in his body done for thy soule , joh. 16. 13 , 14. and if thou receive him in truth , then though thou doe not boast , nor brag of thy holiness , as those painted hypocrites called quakers do : yet thou wilt do more worke for god in one hour , then they , even all of them , can do in all then life time . take my counsel , and the lord jesus christ have mercy upon thy soul and body . farewel . some questions to the quakers , or a few quaeries to those who are possessed with a spirit of delusion in this generation . be ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you , 1 pet. 3. 15. and i beseech you do it in sincerity . 1. if thou sayest that every one hath a measure of the spirit of jesus christ within him , why say the scriptures that some are sensual having not the spirit , jude 19. and when christ tells his disciples of sending them the spirit , he also saith , the world can not receive it , joh. 14 17. 2. what is the church of god redeemed by , from the curse of the law ? is it by something that is done within them , or by something done without them ? if thou answer , it is redeemed from the curse of the law by something that worketh in them . then i ask , why did the man christ jesus hang upon the cross on mount calvary without the gates of jerusalem , for the sins of his people ? and why do the scriptures say , that through this man , is preached to us the forgiveness of sins . that is , through his blood ; eph. 1. 7. which was shed without the gates of jerusalem , heb. 13. 12. 3. what scripture have you to prove , that christ is , or was crucified within you , dead within you , risen within you , & ascended within you ? 4. is that very man that was crucified on mount cal●a●y between two thieves , whose name is jesus , the son of mary , i say , is he the very christ of god , yea , or no ? 5. is that very man , with that very body , within you , yea , or no ? 6. was that jesus , that was born of the virgin mary , a real man of flesh and bones , after his resurrection from the dead , out of josephs sepulcher , yea , or no ? for the scripture saith he was , as in luke 24. 39. if so , then did that man that said handle me and see for a spirit hath not flesh and bones , as ye see me have ; i say , did that man go away from his disciples ( and not into them , in his body ) as these scriptures declare , luke 24. 39 , 40. compared with v. 50. 51. also acts 1. 9 , 10 , 11 or did he with that body of fl●sh go into his disciple , as some fond dreamers think . 7. hath that christ that was with god the father before the world was , no other body but his church ? if you say no , as it is your wonted course . then again i ask you , what that was in which he did bear the sins of his children ? if you answer , it was in his own body on the tree , for so saith the scripture , 1 pet. 2. 24. then i ask you further , whither that body in which he did bear our sins , ( which is also called his own body ) was , or is the church of god , yea , or no ? again , if you say he hath no body but the church , the saints , then i ask , what that was that was taken down from the cross , and laid into josephs sepulcher , luke 23. 51. 52. now i know , that as christ is the head of his church , so the church is the body of the head , which is christ. but as christ is the mediatour between god and men , i say , as he is mediator , so he is a man , 1 tim. 2. 5. and absent from his saints in the world , as is clear 2 cor. 5. 6. therefore . as he is a mediator , and a man , so he hath a body that is absent from his church , which body is descended from his disciples , above the clouds , into heaven . if you say no , then i ask you , did he leave the body behind him , which was born of the virgin mary , which walked up and down with his disciples in the world , was afterward hanged upon the cross , buried , rose again from the dead , with which body he did eat , drink , and likewise walk with his disciples after his resurrection from the dead , and did bid his disciple see ▪ if he were not flesh and bones , yea , or no ? finis . j. bunyan . notes, typically marginal, from the original text notes for div a30208-e620 a heb. 13. 12. jo 16. 20 b jo. 19. 38 39 , 40 , 41. c jo. 20. 1. 12. d mar , 16. 7. e luke 24 16. f luke 24 39 , 40. h act. 1. 3. i act. 1. 9 ; 10 , 11. k heb. 7. 24. 25. act. 10. 42 & 17. 31. 2 pet. 3. 10 , 11. m act. 13. 37 , 38 , 39. rom. 3. 25 eph. 1. 7. rev. 1. 5. heb. 1. 2. & 9. 14. though i shall goe seemingly about in answer to this question , yet it will be very profitable to them who shal weigh and consider the severall sentences hereof . * the spirit of christ is the earnest of that ●heritance that christ as he was god and man did obtain . col. 1 2● . ephes 1. 13. 14. * the objection answered . joh. 8. 9. it is the spirit of the divel that doth tender the scriptures contemptible and low . gal. 2. 20. rev. 22. 17. nothing ●an make us accepted with god , but the merits of jesus christ. the ranters doctrine is false . the doctrine is true , and of god , whatever the man be . a 1 tim. 1. 13. b mat. 20. 6 , 7. c rev. 3. 17 , 18 , 19. d exek . 18. 21 , 22. notes for div a30208-e3650 tit. 1. 2. when these words were spoken , the covenant was not actually sealed ; for that was done when the blood of christ was let out upon the cross . * to be holy and without blame , is that which god intended for us in that glorious covenant ; and by it alone we are holy and without blame before him in love ; for we are compleat in him alone with whom the covenant was made , col. 2. 10. tit. 1. 2. god hath a christ own ▪ distinct from all other things whatsoever that is called christ , whether they ▪ be spirit or body , or both spirit and body , and this is signified , where he saith , the lord christ. notes for div a30208-e4860 gal. 3. 13. * they that are redeemed must have redemption wrought out for them thorow their natures ; for except that nature that sinned do bring in recovery from the curse that is due to it for its sin , that nature that sinned must suffer for its own sin . gen. 49. 8 * joh. 9. 37. joh. 17. 5. a believer hath no law to fulfill for justification ; only believe on what the man christ jesus hath done and be saved . a that is , borne of the virgin . see heb. 9. 22. and compare it with heb. 8. v. 3. where he saith it is of necessity that this man hath somwhat also to offer , which man was jesus , ch● . 7. 22. gal. 2. 10. john. 10. 15. heb. 9. 12 gal. 3. 10. notes for div a30208-e7080 ●al . 4. 4. compare rev. 1. 1. if all the quakers and ranters in the world , : were but under the guilt of one sinful thought , it would make them to cry out with cain my punishment is greater then i can bear , gen. 4. 13. mat. 3. 17. rom. 3. 25. rom. 5. 9. heb. 9. 12. 1. tim. 1. 10. heb. 1. 2 , notes for div a30208-e9020 * if works would do it , what need as there of faith ? but it is evident that works will not ●●ve , becau●● there must be 〈◊〉 in the blo●d of jesus the son of mary . rom. 8. 10 jude 6. mat. 8. 26. rom. 5. 15. mat. 27. 3 , 4 , 5. he hanged himselfe immediately after . * gal. 3. 10 * for a proo● here of take the carriage of the pharisees towards our saviour , who while they trusted in moses , crucified jesus , 〈◊〉 cor. 2. 8. objection answ. 2. * phil. 3. 8. because , faith is the gift of god , eph. 2. 8. phil. 1. 29. * col. 2. 12. * acts 24. 25. acts 1. 11 act. 17. 31 heb. 9. 14. john 16. 5 , 7. 1 tim. 2. 5. heb. 7. 24 , 25. gal. 1. 8. rom. 1. 20. joh. 6. 44. joh. 16. 24 mat. 3. 17. heb. 1. 9. notes for div a30208-e10830 1 john 5. 20. object . gal. 4. 4. joh. 1. 1. joh. 17. 5 joh. 10. 3 gal. 3. 1● 13. rom. 10. 4 rom. 3. 22 gal. 3. 27. * phil. 3. 6 * rom. 3. 22. 1 joh. 3. 16. acts 20. 28. ● zac. 12. 10 ● pet. 2. 24 ● heb. 1. 3. ●ol . 1. 19 , ●o , 21 , 22. john 19. 22 , 30. * see heb. 9. 14. and read that verse with under standing . isa. 63. 3. dan. 9. 26. rom. 6 10 col. 1. 22. notes for div a30208-e11880 * they are they that had need to fear and tremble ; for they deny faith of the son of god. * o how doth the lord condescend ! to the end he might strengthen the faith of one that is weak . mark 8. 31 mark 14. 21. john 21. read that whole chapter . act. 10. 4. see 1 cor. 15. 1 , 2 , 3 , 4. 5 , 6 , 7. 8. joh. 20. 17. tit. 1. 2. gal. 4. 4. acts 1. 10 , 11. see mat. 25 , 19. ma● . 13 34 acts 1. 3. act. 2. 30. 31. joh 15. ● . 1 cor. 9. 24. 25. mat. 25. 19 eph. 6. 9. 1 pet. 3. 22. heb. 9. 24. 1 ▪ pet. 3. 2. ●eb . 9. 24. ●ev . 1. 17 , 8. ●ev . 2. 8. the scripture speaking of highest implies a lower . john 14. 2 , 3. joh. 16. 7. acts 1. 9 , 10 , 11. job 22. 12 , 13 , 14. heb. 12. 22. 1 tim. 2. 5 joh. 16. 6 , 7. joh. 14. 1 , 2 , 3. phil. 3. 20. 1 thes 1. 10. 1 tim. 2. 5. p●●v . ● . 8. p●●v . 17. ●8 . mat. 25. 1 , 2 , 3 , 4 , 5. 6 , 7. these thinges i doe but hint in , though i could inlarge upon them luke 18 8. * lay 1 jo. 3. 3. to thy heart , and compare thy condition with it , & thou wilt find this a glorious truth . mat. 24. 24. mar. 13. 22. ● pet. 3 3. 1 thes. 1. 10. p●l . 3. 20. 2 tim. 3. 16. 17. * though sinners will be unwilling to come to judgement , yet this will be their misery , god will bring them : mal. 4. 1 , 2. men seeking to get encouragement from their ignorance , doe more harden themselves in sin , and ●●are in greater danger of eternal damnation . this 27 of isaiah and the 11 verse is a notable confutation of the ignorants hypocriticall hope , where he saith , he that made them will have no me●cy on them , and he that formed them will shew them no favour . 2 cor 4. ● 〈◊〉 . 5. 12 * 2 cor. 12 9. heb. 11. 6. rom. 14. 23. 2 cor. 11. 14. rom. 5. 12 b eph. 2. 8 c gal. 5. 22. d 2 thes. ● . 21. act. 2. 24. 1 cor. 25. 50. col. 1 27. * act. 17. 21 notes for div a30208-e21420 gal. 3. 3. act. 13. 38 pet. 2 24 col. 1. 20. &c. luk. 24. 51 act. 1 9 , 10 11 , luk. 23. 26 & 33. 53. luke 24 v 3 , & 6. & 15. & 41 , 42. & 39 & 50. act. 10. 41 the holy roode, or christs crosse containing christ crucified, described in speaking-picture. / by iohn dauies. davies, john, 1565?-1618. 1609 approx. 152 kb of xml-encoded text transcribed from 40 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a19902 stc 6330 estc s105199 99840928 99840928 5472 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a19902) transcribed from: (early english books online ; image set 5472) images scanned from microfilm: (early english books, 1475-1640 ; 985:9) the holy roode, or christs crosse containing christ crucified, described in speaking-picture. / by iohn dauies. davies, john, 1565?-1618. [80] p. printed [by iohn windet] for n. butter, london : [1609] in verse. printer's name and publication date from colophon. signatures: a-k⁴. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -crucifixion -poetry. 2002-11 tcp assigned for keying and markup 2003-01 apex covantage keyed and coded from proquest page images 2003-02 judith siefring sampled and proofread 2003-02 judith siefring text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion the holy roode , or christs crosse : containing christ crucified , described in speaking picture . by iohn davies . and who in passion sweetely sing the same , doe glorifie their owne in jesus name . crux christi clauis coeli . london printed for n butter to the right honourable , well accomplished lady , alice , countesse of derby , my good lady and mistresse : and , to her three right noble daughters by birth , nature , and education , the lady elizabeth , countesse of huntington , the lady francis egerton , and the lady anne , wife to the truely noble lord , gray , lord chandois that now is ; be all comfort when so euer crost . though long , yet ( loe ) at length what was design'd , to you and yours ( great lady ) now is come to your faire hands , to mooue your fairer minde to minde his paine that is true pleasures summe : for , siren-pleasures , that but sense allure , must with the pleasures flowing from this paine be clens'd ; else those will runne to helles impure ; while these to eden faire reflow againe . the crosse ( true tree of life ) doth fairely grow in midd'st thereof ; of whose fruite if you taste the nectar'd iuyce will so your soule oreflow that she will be ioy-drunke with that repast ! to flesh and blood this tree but wormewood seemes , how ere the same may be of suger-chest ; but* that which quickens flesh , the crosse esteemes to be , of comforts , better then the best ! vpon the crosse ( as on a touch ) we may trie our soules value whether great , or small : if there , it ( washt with water-strong ) doth stay , we may be sure it's most angelicall ! but ( with a touch ) if from this touch ( the crosse ) it fleetes , as if the crosse did crosse i'ts kinde , then , doth it shew that it is full of drosse , till in afflictions flames it be refinde . but you ( with salomon ) haue erst suruaid ( nay prou'd ) the value of earthes deerest ioyes ; then hardly can your iudgement be betray'd , vnlesse sense will not see their felt annoyes . now , as you are the roote from whence doe spring true royall branches , beautifying their stocke ; to this tree beare them : and , faire branches clinge to it , as iuy to th' immortall oke : for , roiall branches to the royalst tree doe cleaue by kind , sith there they kindly thriue : then , ladies , of this tree embracers bee which , when ye die , will make you more than liue ! when sensuall pleasure filled hath a cuppe of her sweete liquor for you ( sith too blame ) stirre it about before yee drinke it vp , with some parte of this tree to purge the same , els , like sweete poison , it will bane the soule ; but , highly-lowly ladies , ( good , as great ) your great minds powers ( borne great ) can soone controule vaine pleasures siege , and so their spoiles defeate : for , pleasures most ore'come the weakest minds vnfenc'd with vertue , lying ope to vice : whose iudgements eury flash of pleasure blinds borne but to honours shame and preiudice . then , o firme quadruple ( in vnitie ) of highly borne , ( so , kindly noble ) hearts , i wish all pleasures flow from caluery , ( most holy mount ) into your inward'st parts . and stil i 'le pray ( without times smallest losse ) the crosse may blesse you from your comforts crosse. your honors humble seruant , and deuoted beadsman . iohn dauies . ❧ to the authour . thine art and subiect both such worth containe , that thou art best requited in thy paine . edvv. herbret knight . ¶ to m. iohn davies , my good friend . svch men as hold intelligence with letters , and in that nice and narrow way of verse , as oft they lend , so oft they must be debters , if with the muses they will haue commerce : seldome at stawles me , this way men rehearse , to mike inferiours , nor vnto my betters : he stales his lines that so doeth them disperee : i am so free , i loue not golden-fetters : and many lines fore writers , be but setters to them which cheate with papers ; which doth pierse , our credits : when we shew our selues abetters : to those that wrong our knowledge : we rehearse often ( my good iohn ; and i loue ) thy letters ; which lend me credit , as i lend my verse . michael drayton . ad libri lectorem . write on , and haue the palme : continue still in sacred style , to treate of powres diuine : inuoke no mortall grace : for , angels will from heauen descend , to grace this tract of thine , changing each blacke into a golden line . write on : o blessed subiect ! god , and men , in heauen , and earth , approoues , applaud thy paines : zeale seekes not art : yet , see no barren pen to common trifles hath enlarg'd the reines , nor suckt the borrowed blood from stranger veines . hence , all distrest may to their soules apply true , sauing comfort : for , the loue that could enforce a god for wretched man to die , curst , crost , and scornd , tormented , bought , and sold and all for such , to whom such grace he would , cannot , in iustice , but extend reliefe to such as mourne their sinnes , and rue his griefe . thrice happy then be thou , stird vp to spend the guifts he giues thee , to so blest an end . n. deeble . to all passionate poets . ye poets , that in passion , melt to inke , vvherewith melpomen drawes her saddest lines , so melt ; that so my thirstie pen may drinke of you , made liquid for the sadd'st designes : for , were all spirits of poets made intire , and i therewith inspir'd ; and , had i pens made of times saddest plumes , yet full of fire , all were too cold for passion for these threns ! here is a ground for art , and sorrowes soules ( diuinely holpe ) to prooue their descant on : this vvorld of griefe so whoorles on passions poles that still it varies , though it still be one ! then braines , if ere yee did your owner steed , my heart hereon , through my pen , make to bleed ! iohn davies of hereford . the holy roode or christes crosse . sonet . since all , that all , is altogether vaine , vncertaine , mortall , momentanie , vile , vvhich this sin-biac'd bowle , the earth , containes , my penn an heau'nly ditty shall compile . uouchsafe , sweet christ , my paper , be thy crosse : my pen , that naile , that nail'd thine holy hand : mine ynke , thy blood , wherewith thou didst ingrosse th' acquittance of my uowes infringed band : the subiect of my songe , let be thy glory ; the burden of the same , thy glories praise ; the summe whereof , thy passions sacred story , let these be all , and some of all my laies ; for , heau'nly quires , by nature , do reioyce vvhen art , in graces quire , reares natures uoice . while that blest body , sauiour of each soule , ( whose bodies are the temples of his spright ) hung on the crosse , by death , death to controule the temples vaile stones , graues , earth , skies , and light , rent , claue , op't , quakt , and ( thundring ) waxt obscure , to see life dye , and griefe theire god deuoure ! these lifelesse bodies , wanting soules , and sence , ( with sense of his soules , soule-tormenting , smart ) condole ( prouok't by pitties violence ) his paine ( though they of paine can feele no part ) they sencelesse are , yet paines that sence exceed , make their obdurate sencelesse hearts to bleede . and wilt thou man , gods image , angells lord , emperor of earth , and all hir brest doth beare , made so ( in loue ) by him , not him affoorde ( seeing him dye for thy loue ) one silly teare ? o aire and earth why doe ye not conspire to burne this turfe , that water wants , with fire ? aswell the crosse , the hammer , nailes , and speare , did crucifie thy iesus , as the iewes : no , no , thy sinnes his crucifiers were ; that by his death , they might their life excuse . o synne how sinnefull art thou , sith thou must excuse thy crymes , by crimes much more vniust ? i st not enough the soule quite to subuert wherein thou liu'st , but must thou spoile him too through whome the soule doth liue , by whom thou art ; and so do that , that doth thy selfe vndoo ? then , blame not faith , thy foe to spoile thy state when thou thy selfe , thy selfe dost dissipate . thinke man ( whose feete are swifter fa●re then thought to doe what ere is opposite to good : ) thinke that thou seest him on his face longe straught in praier , and in passion sweating bloud : sith from al parts for thee his bloud out flies , giue him one drop of water from thine eyes . a birde there is ( as pliny doth report ) that in the time of treading sweateth bloud ; that birde , ciconia height sweates so in sport , but this kinde pellican in maestiue moode : so that , in pleasure , sweats begetting young , but this , in paine with sanguine sweate among : this kinde , most kinde , soule-sauing emperick his owne blood broacheth so our soules to saue ; and for our healths he maks his owne heart sick , yea dyes : that by his death , wee life might haue : then sith this blest by-parted man-god dies for mans loue , mans loue should be like likewise . thinke now thou seest ( o ioy-griefe-breeding sight ! ioy for his merit , griefe for his annoy ) perditions child with men , swords , staues , and light , the lord of light to catch , and so destroy : now thinke thou seest that reprobate by birth , ( with kisse ) betray the lord of heau'n and earth . then see , ah see , how they ( limbes of that lord that lords it in deaths gloomie continent ) his tender hands bind with a boist'rous cord , so strait , that straight , with rigour violent , it seemes to cut in two those tender hands , for , soft flesh yeelds , when such rough force commands . and canst thou see , ( o thou thou carelesse man thou worme , thou insect , slaue to base contempt ! ) freedome thus bound for thee ? if so thou can , and yet liue loosly , th' art from grace exempt : o that the god of grace , as man should die for man , whose grace in loosenesse most doth lie ! now thinke , o thinke , thou seest those hounds of hell , ( that yelp out blasphemies about their pray ) with vngraue gate , to runne doe him compell , and with tumultuous noyse him lead away : ah see how he that staid the sunnes swift course , through thicke and thin doth ( sta●lesse ) run perforce ! ierusalem , o faire ierusalem , figure of heau'n , built on celestiall soyle ! yet wast beheau'nd through blessed bethelem , shall yet her heau'ns blisse in thee suffer foyle ? o be thou not ingrate , but dash to dust ( with thine owne downfall ) thine owne folke vniust . thinke now thou seest the sonnes of babylon ( infernall furies ) furiously present meekenesse it selfe , this harmelesse holy one to annas , high priest , low hels president : where he with armes and hands ( meeke lambe ) stands bound , to heare , what sense of hearing might confound . here truth it selfe with falshood fowle is charged , to which for making mild and iust replies , a cursed fist on his blest face discharged a furious buffer that enflam'd his eies : ah see thy god how he doth reeling stand , with blood-shot eine by force of hellish hand ! o damned hand ( fell engine of reproach ) how dar'st thou strike that awfull sacred face , before whose dread aspect the heauens crouch , before whose maiesties most glorious grace the seraphins with reuerend feare doe quake , and all th' infernal legions trembling shake . what franticke fit , what rage did thee incense , what fiend , what desperat furie made thee dare to offer him that barb'rous violence , that is of god the liuely character ? why didst not dread lest his high hand of powre vpon thy pate would suddaine vengeance powre ? saw'st thou not iustice sitting in his front , as well as mercie in his eies to sit ? did both at once thy cruell eies afront , and yet thy heart and hand not staid by it ? did deitie in his face make a stand yet that not make thee ( diuell ) hold thy hand ? then is it cleere thy hand is none of thine , ( much lesse thy heart that did thy hand direct ) but it is hels , and wrought hels damn'd designe ; or els that grace , that face might well protect : nere durst the diuell tempt him with such force , then though the fiend be selfe ill , thou art worse . canst thou ( o tell me , tell me canst thou ) man , with th'eie of thought , behold this drierie sight with dried eies ? those eies that whilome ran with blood for thee , wilt not one drop require ? why should the sunne and moone ( the heau'ns bright eies ) then looke on thee but as thine enemies ? now thinke , o thinke , thou see'st ( o sauage sight ) his foes inhumane hale him thence in haste along the streetes with clamour , rage , and spight , to caiphas house , where he was so disgrac't as neuer man , much lesse a god could be , yet neuer god more good to man than he ! bound ( as before ) he stands , ( in whom we rest ) afront the face of that pernitious priest ; who , with the scribes and elders , there are prest in their reproachfull slaunders to persist : meane while ( meeke soule ) though he from guilt be cleare , yet stands he mute , as though he guiltie were . see the coniuring , proud , remorcelesse priest rend , in fell rage , ( too like a furious fiend ) the pompous vestures of this pithonist , when christ doth ( vrg'd ) aright his cause defend : whereat the rest , in depth of scorne , and hate , his diuine truth , with taunts doe deprauate . and to expresse the rancor of their spight , they blindfold him , and make his face as t' were a drumme , to call his foes against him to fight ; for , still a tab'ring on his face they are : so fast their fists doe fall as drum-sticks , while the drumme doth sound alarum to the broyle . but that which doth all credit farre exceed , ( but that all credit to this truth is due ) they in his louely face ( o loathsome deed ! ) doe spitting spall , or rather spalling spue ! o heau'ns can ye endure to see your king more vilely vs'd than toad , or vilest thing ! o wonder ! farre surmounting wonderments ! o more than most profound humilitie ! doe they ( fiends ) varnish with fowle excrements , that face whose grace the heau'ns doth glorifie , and he endure it ? what should we endure when he ( most pure ) for vs was made s'impure ? men if they spit doe choose the fowlest place vvhere to bestow their eie-offending fleame : is no place fowler than his heau'nly face to cast that filth that reaketh hellish steame ? o dongue , o dust , o heire of rottennesse , vvilt ere be proud seeing such humblenesse ! god silent is whiles diu'ls doe spit on him ; the heau'ns are whist , whiles hell reuiles their lord : the measure of abuse , vp to the brimme , these hellish furies fill in deed and word : vvhat could gods hate inflict ▪ since hell began that was not heaped on this god and man ? the wound was sore that crau'd a salue so sharpe : the disease shamefull that fowle shame must cure : though dauid healed saul with sound of harp , our dauids selfe must swoune ere health procure : so many sauls possest with sathans store , must make the remedy exceeding sore ! o pride ! the swelling sore that nought can swage , but such extreame deiection of the highest ; o sinne ! that do'st within the marrow rage , can nothing kill thee but the death of christ ? o depth profound of heau'ns iust doomes ! who may tracke out th'almightie in his pathlesse way ? he ( patient ) beares these contumelious wrongs , so to supplant the kingdome of our pride ; he , ( onely wise , knowing what to all belongs ) knew base we were , vnlesse he should abide basenesse it selfe , to honour vs thereby , and knewe we could not liue , but he must die . thinke now how he , that giues eternall rest , did restlesse passe away that hellish night ; vvhere darkenesse children still did him molest , vvith whatsoere his soule could most despight : if any ( forc'd by sleepe ) began to nod , like diuels they wake themselues by grieuing god. there sits he blindfold , that doth all things see ; bats flying in his face , that light doe loath ; each one as irefull as an angrie bee doe sting his blessed soule and body both : o restlesse hate that rest reiects ; wherefore ? because the lord of rest should rest no more . ye heau'ns weepe out your world-enlight'ning eies ; showre downe the sunne and moone in teares of blood : so ( in grosse darkenesse ) make a deluge rise of gore , to glut these furies with that flood : for , such a bloody worke of darkenesse done ( by fiends , or furies ) nere saw moone nor sunne ! o hell , that do'st all cruelties surround , blush with bright flames ( that blacke to burne are wont ) vntill thy faces flush these fiends confound , sith thee in crneltie they farre surmount : light them with flames , coufounding with their light , to see the meed of their past hellish spight . but , o fraile muse , be not transported so ▪ vvith passion past the patience of thy christ ; vvho praies for those that thus doe worke his woe ; then ( o ) doe not his praier so resist : but he is god : but meerely man can nere endure such liellish rage to see , or heare ! kind nature , night ordain'd for sweet repose to tired lymbes , and wits , through daies turmoile ; but they the same quite opposite transpose , and in tormenting christ , themselues they toyle : how can it be but , in eternall night , iustice , with restlesse plagues , should them requite . vvhat diff'rence is betweene those hymnes diuine the angels chaunt vnto his praise in heau'n , and these discordant notes of harsh repine they are as fame , and shame , no lesse vneu'n : for , sanctum , sanctum , sing those sacred quires , but , crucifige , crucifige , theirs . o sweet celestiall spirits angelicall are ye not maz'd with worlds of wonderment to see the subiect of your praises all to such shame subiect , yet therewith content ! your tongues vnable are , though most diuine , such paine and patience rightly to define ! what temper is that heart , that is so hard that feeling this , from bleeding yet forbeares ? vvhat substance are those eies , that in regard of this distresse , dissolue not into teares ? if eies seeing this , melt not , and hearts that feele , they are not hearts , nor eies , but flint , or steele . but harke ! now crowes and curses interchange , the cocke and peter striue to crowe , and curse ( who should exceed ) but peter ( o most strange ! ) giues three for two , and yet he had the worse : vvere not infernall legions and thefe fiends ynough to vex thee christ ? but must thy friends ? wert thou so hardie peter in thy word , what time , in peace , thou vowd'st with him to die ? and wert thou no lesse hardie with thy sword in the first fight ? and , from him now wilt flie ? that man that ouercomes must weare the crowne ; thou art no man , a wo-man put thee down . though all forsake him , thou wilt neuer faile him : these be thy vaunts , and ( vaunting ) this did'st vow ; yet thou , with griefe , do'st with his foes assaile him , and to a maid , more than a maid , do'st show thy woman-weakenesse , weaker than a woman , for , better is a woman farre , than no man. saw'st thou that man was god ? yea god and man in all his workes ? and did he by his pow'r , strengthen thee weakling , ( for , he all things can ) to march vpon the seas foot-failing floore ? saw'st thou by reuelation , he was christ ? and yet , for feare of his crosse , him deni'st ? fear'st thou that crosse , that is the tree of life ? what! loath'st thou death ? and yet do'st feare to liue ? do'st strife eschew , that is the end of strife ? wilt thou not take , because thou wilt not giue ? is thy soule rationall ? and yet thy soule doth reasons reason brutishly controule ? did he in loue ( o 't was a matchlesse fauor ! ) take thee with him ( more firme to make thy faith ) to see god , this god glorifie on thabor ? and , heard'st his voyce , whom heau'n and earth obai'th , say 't was his sonne , more bright than sunne , thou saw'st yet from god , and his sonne thy selfe withdraw'st ? soule-wracking rocke , ( faiths rocke of ruine ) peter , art thou for christ his church a fit foundation , that in faith , from faith , sans faith art a fleeter ? tends thy faiths fleeting to faiths confirmation ? if that stand fast , that hath so false a ground , it most miraculous must needs be found ! did'st thou desire ( with glorie rauished ) to tabernacle tabor there to dwell ? vvould'st thou in heau'n with christ be glorifi'd ? and not consociate him in his woes hell ? art thou austere in life ? yet , sensuall , thou eschew'st the gall , and wilt but honie chew ? gods councels are his owne , therefore vnknownè ; all whose intents no rules of reason want ; els , that to thee , he hath such fauour showne vvhat reason i st ? but , god is god , igrant , by whose prerogatiue he may doe all , and make thee and his firmer by thy fall . do'st thou esteeme it such a fowle reproach to know that wisdom whence all knowledge springs ? think'st it no shame to set such shame abroach as cracks thy credit , and the king of kings ? was grace s'inglorious found , that for thy grace , thoú gracelesly abiur'dst him to his face ? could they acknowledge him that were his foes , vvhen thou deniedst him that wert his friend ? by thy deniall they might well suppose that he was such as ( falsly ) they pretend : weepe peter weepe , for fowle is thine offence , wash it with teares springing from penitence . t' was time to turne his soule-conuerting eies to thee peruerted peter , reas'nlesse man ; lest brutish feare , which did thee ( beast ) surprize , should make thee ( as thy selfe ) thy god to ban : can mercies eies behold a fault so fowle , with louing looke , and not in anger scowle ? they louing lookt ; o constant lord of loue ! what is vile man , that man thou valuest so ? must his redemption make thy heart to proue ( though he false-hearted be ) such hels of woe ? let loue it selfe , this loue alone admire , that loues for hate , and dies through loues desire ! those glitt'ring sunnes ( his bright transpiercing eies ) on peters eies , as on two fountaines , shine ; by whose attractiue vertue dropsarise , then downe distill in showres of angels wine : who with heau'ns hoast therefore , their tongues imploy to praise their god , in hymnes , starke drunke with ioy ! vvho cannot loue , to thinke on loue so high , that loues in mercie , iustice obiects hate ? yea , loues a man that doth that loue defie ; vvho cannot die for such loue , liues too late : let neuer adams sonnes , through eaues offence , to god and nature vse such violence ! this hellish night beeing ended , then suppose this heau'nly day-starreled to plutos court : ( pilats i would say , but respect of woes he there endur'd , made true , and false report ) yet did this comet cleare make pilate pause , ere doom'd him as contagious by the lawes . in the diuine sweet features of his face , ( that might an heart of steele relent with ruth ) pilate , no doubt , beheld a world of grace , and well perceiu'd his innocence and truth : yet must he die , doe pilate what he can , and for his iudge that monster is the man. to doome to death rights wrongers is but right , although we wrongfully , doe deeme them so ; that 's wronging right , as men , that haue no sight in that which righteous god alone doth kno : but when the conscience cries the doome is wrong the tongue pronounceth , hell confound that tongue . dismist by pilate , see thy most iust iudge from this iudge most vniust , led to a king much more vniust ; loe , how hee 's forc'd to trudge through thicke , and thin ; harke how their clamors ring about his eares ; and , see the people flocke to see whereat to wonder , gaze , and mocke . to herod come , that long had long'd to see him , see now ( as if some iuggler he had bin , that would shew tricks to all men that would fee him ) how he prouokes him some trick to begin : but , for he silent stands , and thwarts his mind , he holds him but a foole , and foole vnkind . oye great princes little doe ye know what wrong you doe vnto your high estate , tinsult through pompous pride , on states below , and thinke all fooles not frolickt with like fate : ye are no gods , and therefore know ye not whom ye abuse , and what may be your lot. this foole , wise foole , holds him , full wise , a foole ; and on the mantle must , that fooles doth fit : he learn'd his wisdome in grosse follies schoole , but , wisdome on her throne in christ doth sit : one seem'd , not was ; the other was , not seem'd ; yet seem'd a god indeed , though man was deem'd , he man was deem'd indeed , that stird vp strife , and crost the course the way ward world still runnes : life was accus'd , with deadly sinne , in life ; god , was a diuell deem'd , by sathans sonnes : a diuell deem'd , or man that had a diuell , but such a man is worse , or full as euill . but , wrong ( that wrencheth eu'ry right awry , and doth her selfe , her selfe oft contradict ) that supposition now doth flat denie ; and for a foole hee 's tane , and nam'd , and nickt : had he a diuell bin , or they as wise as diuels be , more smooth had bin their lies . here wisdome , that baptizeth with his sp'rit all godly wise , is baptiz'd for a foole : their angers glowing heat , with this despight , they thinke , in red-hot raging hate , to coole : if his loue lik'd the foole , that fooles detest , for vs poore fooles , he lik'd that he lou'd least . olet , yea let weake humane-wisdome vaile her peacoks plumes , and make swift wing from fame ; by this example let her courage quaile , and haue no heart to hurt her honors shame : if he whom angels praise , and heau'ns adore endure such shame , let earth seeke fame no more . he was accus'd , of what not ? so 't were euill ; glutton , wine-bibber , loath'd samaritan , dam'd sinners coapesmate , one that had a diuell , soule-slaying schismaticke , nor god , nor man , but hatreds hydra , bred in stygian poole , and to conclude all clos'd all with the foole. o had i art to satisfie desire , ( that would , with words , throwe downe mans pride to hell ; that would past heauen , if it could , aspire ; and makes the bulke with ranke ambition swell ) i would vpon this ground , set such a straine as should surmount the reach of voyce , or braine ! meekenesse looke on thy selfe , and blush for shame to see thy selfe , thy selfe surpassed so : humilitie , low , low , stoop thy high fame , thou art surmounted farre , farre , god doth kno ! thou boundlesse flood of vertues confluence , thy bounds in him haue endlesse residence ! looke glorie on thy lord , thy god behold , inuested with contempts derided coat ; yet see what constant grace his face doth hold ! o earth , fraile earth , thy props strong patience note ; and neuer lift thy selfe , thy selfe aboue ( to loue thy selfe ) vnlesse this lord to loue ! see , see , how he , in midst of all extreames , ( the proper place where vertue is confi'nd ) though mad misrule his name , with shame , blasphemes , yet his rare patience passeth humane kind : which well be wraies this man is more than man that loues for hate , and bl●st , when spight did ban ! how mute was he among so many lies , lowd lies ( god wot ) braid out by his accusers ? how still ( meeke lambe ) among so many cries offowle mouth'd hounds , his hunters , and abusers ? in few , he show'd so many guifts of grace , that men might cleerely see god in his face ! god in his face for , mong the sonnes of men was not a fairer , or forme more diuine : the paragon of beau●ie was he then , which , in his sacred shape , did brightly shine : for beautie was constraind her selfe t' excell , when shee him made faire without parralell . yet could not so great grace , ( grace , great as god ) infus'd in all his parts , protect this man from the most roguish whip , and slauish rod ; but , he must brooke them both ▪ doe what he can : and yet he did what none but god could doe ; which he , they sed , did like a diuell too ! but , what will not spight say , to worke her spight , against what good soere , that thwarts her will ? shee 'l call the brightest day , the darkest night ; and god , a diuell ; good , the cause of ill : for , if her conscience once be cauteriz'd , shee is a very fiend and worse aduiz'd ! for , rage is mad and cares not what shee doth ; and spight , enraged , cares lesse what shee saies : then what 's to be expected from them both ? but words and deeds that god , and man dispraise : though god raignes ouer all , by natures right , yet is he subiect to mans hate and spight ! the heauens sou'raigne , is thus subiect made to hels damn'd vassals vilest villanie ; yet faith , and reason , discreet soules persuade , that hell is subiect to heau'ns deitie : then by this short account , which yet is right , hell is not halfe so bad as hate , and spight . yet , though they befarre worse than what is worst , they ( onely ) fill the iewes hard , hollow hearts : from whose aboundance their tongues ( most accurst ) doe speake ; and so are mou'd their other parts : if hate , and spight , be curst hearts onely mouers , they must be murders spightfull-hatefull louers . these spights thus past , ensues spight , past despight ; for , to the piller bound , hee 's post alone : without one friend t' entreat , or wrongs to right ; compast with hearts ? nay stones , more hard than stone : for on his virgin skin ( most delicate ! ) flesh-tawing whips engrosse the deeds of hate ! and yet this was but pilats fauour to him , a fauour with a witnesse , witnesse wounds ! nay rather wound ; for , they , quite to vndoe him , with wounding stripes , each wound , in one confounds : for , from his heeles to head he doth appeare not as a man , but gastly wound he were ! o heau'ns ! wrap ye the earth with endlesse wonder ! gaze angels with immortall admiration ! great thunderer ! why do'st forbeare to thunder ? and dash to dust this brasse-neckt generation ? it well appeares th' art from all passions free , that art not passion'd passions such to see ! o! can the heart of flesh be steeled so , or steele it selfe , so adamantine made , as but t'vphold the eie to see this woe , and heauinesse the heart not ouerlade ? then may i boldly say , if so it can , there 's nothing harder than the heart of man ? o! that there were some new words lawf'lly coyn'd much more significant than currant'st words ; or that all wofull words in one were ioyn'd ; and by that one more made , as art affoords , i would ( though all , and more , too little were ) make this his plight , in colours right , appeare . can any thing , that hath but feeling sense be so obdurate ( though it feele it not no otherwise than by intelligence ) as not to melt away , in passion hot , to see these passions ? passions call i them ? yea so ; but , yet much more than most extreame ! romes world commanding nation ( though prophane ) did priuiledge their people from the rod : are ye ( iewes ) for an holy nation tane ? yet whip vnholily heau'ns holy god ? whip him that with an yron rod doth bray all flesh to dust , that dare his word gainsay ! this sight doth c'oud , with care , the heau'ns bright eies , to see such glorie dim'd with such disgrace : good-nature hardly can it selfe suffize with teares , to mollifie this most hard case : for , thus it stands , christ ( god and man ) abides that man , to heale himselfe , should wound his sides ! the plague for slaues , on him these slaues inflicts the whip's for slaues , or rogues that be vnruly : yet tyrrany , that good lawes interdicts , on innocence and truth doth lay it truly : truely their falshood , and their tyrrany , is true idea of all villanie ! if stones did , welling , streame forth water store , what time meeke moses rod had strooke the rocke ; then , if we see our rocke of refuge gore rent out by whips , and not our founts vnlocke to let out water-drops , it to condole , t' were pittie mercies drops should purge our soule . o depth past sounding ! way past finding out ! didst thou in knowledge infinit foresee that man should fall , ( made mutable no doubt by thine owne hand ) thus to be raiz'd by thee ? from all beginnings pleasure tookst in paine , to make the slaue for whom thy selfe was slaine ? here flesh lay finger on thy mouth that mumbles ; dispute not wisdoms will , nor mercies pow'r ; suffizeth thee that grace her glory humbles to lift , base thee , to top of glories tow'r : doe thou admire in silence , this , so geason , because the cause thereof surmounts thy reason ! for , this is such a gulph of mysterie , that angels , saints , nor god , as man can sound ! it 's darker farre than hell to reas'ns bright eie ; wherein no rest nor bottome can be found : the sunnes ecclipse the eies of flesh annoyes ; but , reasons eies gods sonnes ecclipse , destroyes ! god did from all eternitie foresee what man would doe ; and , what was christ his lot : then might haue chosen to haue made man be ; and so haue spar'd christs paines , that spar'd him not : but , that he ( knowing all ) gaue way to it , confounds , in endlesse maze , all humane wit ! iustice , and mercie , as it seemes to sense , were most impatient of their quiet rest ; ( sith vertues worke , to show their excellence ) which made deepe mercie , iustice high , digest ! for , other reason , reason cannot giue , to make faith such a mysterie beleeue . had men and angels in their iustice stood , then , diuine iustice vnimploid had bin ; and , mercies pow'r had nere bin vnderstood , had it not bin for , most rebellious , sinne : then , did mans fall make resting-mercie rise , to striue with iustice for gods glories prize ! nor , wast alone for his owne glorie meere that he did man create , or re-create ; but for mans good ; that so he might appeare ( that nothing was before ) in blessed state ! for , with that glory he could pleas'd haue bin which ere worlds were , he had himselfe within ! yet seeing nothing , nothing can deserue ; and man , of nothing , beeing some-thing made , yea , such a some-thing , as all things doe serue , that god is good to man , it doth persuade : then to the glorie of his goodnesse , hee made himselfe man , for man , and man to bee ! and , is gods glorie so high priz'd a thing , that sor it he his owne heart-blood will spend : and from the height of heau'n himselfe to fling to hell , to make his glorie so ascend ! then , mad are men , who for his glorie were , to set at naught a thing that is so deare ! then , what are these ( what shall i call them ) iewes ? ( the nam 's too good , though now it 's worse than ill ) what , what are they that so great grace refuse , and in disgracing it continue still ? hell , name thine owne ; sor , too poore is the diuell to yeeld , or name a name so rich in euill ! god damn'd the diuell , for one sinfull thought , and , put him quite past hope the help of grace : but , he the iewes hath from damnation bought ; yet still they seeke that goodnesse to disgrace ! then , cleere it is , the iewes , so sold to euill , are farre worse , than what 's farre worse , than the diuell ! now , thinke thou see'st this soule of sacred zeale , this kindling cole of flaming charitie , dispossed all in post ; not for his weale , but , for his further future miserie . here see the true character of distresse for pitty show'n to people pittilesse ! o god! what man , this miserable man , would not haue pittied ? and with woe haue pin'd ? no eies can weep , except for this they can ; griefe comming not for this , comes out of kind : then what kind are those men that ioy at this ? no name can name them , they are so amisle ! christs darling gospeller mu'sd that the iewes ador'd not christ , as iesus , for his deeds : more mai'st thou wonder ( saint ) that i refuse to doe his will , for whose amisse he bleeds : wonders , haue lesse force to confirme beleefe , than to confirme true loue hath his true griefe . what violence ( surmounting violence ) vail'd his high maiestie to state so vile ? was it not loue in highest excellence , man vnto god , by both , to reconcile ? for , god , and man , did god , and man accord , through loue , that nere agree'd but with this lord ! o man ! canst thou , canst thou o vnkind man , a moment breath , and not breath out his praise ? what! is thy mortall life but on short span ? and wilt not loue his long loue , thy short daies ? t' were pitty then a gods heart-blood should be like worthlesse water spild for louing thee ! but looke ! ( o heart-diuiding dreyrie sight ! ) see , see thy iesus ( o flint-hearted iewes ! ) king'd with a crowne of thornes ( o spightfull spight ! ) of piercing thornes , that doe transpierce his browes ! see how they mall it on , in ruthlesse rage , that thornes doe seeme his braine-pan ( bruiz'd ) to gage ! daughters of sion , see king salomon , crown'd , by his mother on his mariage day ! ye sonnes of salem , see gods glorious sonne , enrob'd with wounds , and blood , all goarie-gay ! all gentle iosephs weepe , none can doe lesse , to see your brother brought to such distresse . is that head crown'd with thornes , vpon whose crowne depends the highest heau'ns resplendant roofe by whose * reuulsion it would soone fall downe , yet did a weake post hold this prop of proofe ? who brought this strong alcid●s downe so lo ? t' was i his deianire that seru'd him so . yet , heau'nly hercules , though plagu'd thou be , thy hydra-labours will thee deific ; we , pagan ▪ ofsprings , aye will honour thee , not as a semi , but sole god ; and cry holy holy , holy , iesus christ , lord god of saboth , our true eucharist ! o thou all-powreful-kind omniparent , what holds thy hands that should defend thy head ? is sinne so strong , or so omniualent , that by her pow'r , thy pow'r is vanquished ? why , sinne is nothing ; o! then nothing ist that binds thy hands , that nothing can resist ? thy head all heau'nly wisdome doth containe , ( that 's onely wise ) and stands it with the same to weare a crowne that yeelds both shame , and paine , and so seeme proud of dolor , and defame ? art glories god , and pleasures soueraigne , yet lett'st their contraries ore thee to raigne ? could not thy head , that compasse can , what not ? compasse mans deere redemption with lesse losse ? thy wisdome neuer can be ouershot ; then , shot the same at such a crowne and crosse ? o strange ambition of humilitie , to couet hell , to giue hell , heau'n thereby ! for , what 's the world , but hell ? yea , hell at best ! yet , for the world , he brookes these hels of woes ; that so the world of heau'n might be possest ; for , with his saints , through hell , he thither goes : first he is crown'd , then crost , both with annoy ; but they are * crost , then crown'd ; and both with ioy ! but , o my soule ! to stirre , in thee deuotion , vpon this ground of griefe thine eie still fixe : see here the king of heau'ns earthly promotion , crown'd with sharp thornes , and made a crucifixe ; which ( bruzing ) broach his browes ; lo , for our sakes , his head is bruized , that should bruize the snakes ! to king him right , hee 's scepter'd with a reed ; as if his kingdome were but like a kex : then crouch they with , haile king : then straight areed , who smote thee iesus ? thus his soule they vex : o bat-blind fooles doe ye infatuate that wisdome that makes wisdome gouerne fate to pitty wretched wights , orewhelm'd with dole , an humane dutie t' is , which men should doe : but , to deride a poore distressed soule , a sauage part it is , and damned too : yet , such is their damn'd in humanitie , that they make merry with his miserie ! o thou that do'st the heads condecorate of kings terrestriall , with emperiall crownes ; why lett'st weake wormes thy head dedecorate with worthlesse briers , and flesh-transpiercing thornes ? it 's to acquite the pennance of our pride by this poll-deed , with blood exemplifi'd ! the speare the pen , his pretious blood the inke , wherewith he , iesus , to this deed subscrib'd ; and consummatum est , the seale did sinke to our quietus est , that were proscrib'd : then , by that iesus sign'd so with his hand , seal'd with his gore , we cleare discharged stand . ah might it please thy dread exuperance , to write th'excript thereof in humble hearts and giue them vs : then , by recgonizance , wee 'l aye be bound to praise thee , for our parts : and if our indeuotion breake our band , our little all shall rest at thy command . our little all ; for , all we haue's but little ; nay , lesse than nothing ; all we haue is thine : wilt haue those soules which thou in vs didst settle ? retake them as thine owne ; for , th' are diuine . wilt haue our bodies which thou didst create ? then take them to thee thou true panaret . such forfeiture , were too too fortunate for such vnhappie bodies , lucklesse soules : then , would we euer our bonds violate , sith freedome so their forfeiture enroules in booke of life , in heau'ns exchequer rich , where we , as free , as freely would keep touch . and thou my soule should'st be the antitype of what thou art , sith thou art slaue to sinne : true patterne of true vertues archetype then should'st thou be ; and being , rest therein ! yet resting so , that , thou shouldst euer moue to him , that hath so deerely bought thy loue ! that though confusion shall dispuluerate all that this round , orbiculer , doth beare , yet , he that so doth supererogate , shall aye , in order , my thanks organs heare : the orbs of heau'n shall stop , and time shall stay ; but , they shall sound his praise an endlesse day ! faine would i fix my thoughts , with these sharp thornes , to these sore wounds , that these sharp thornes doe tent ; such sight a squemish stomacke ouerturnes , but comforts mine , with matter subiacent : my thorny sinnes , each thornes deep sepulture , doth , in charybdises of blood , deuoure ! for , looke how pikes in battailes-front are pight , to bide the shocke of foes , crost eu'ry way : so through his browes these thornes are crossed quight , to bide the shocke of sinnes , which him affray : these thornes , through pierc'd ( besides that is within ) haue length enough to pierce the head of sinne. but now my soule make thou a swift regresse , ( yet rose-sweet is the ingresse to these briers ) from whence , through sense thereof , thou did'st digresse , and view , with wonder , what the heau'n admires : for , god that is most iealous of his honour , for men , most vile , endures most base dishonour ! iustice , vniustly , for iniustice deemed ; and scourged , crowned , wounded , prest to die : a worme , no man , this god-man , for man , seemed ; for , formelesse is diuine formositie ! drie root , parcht plant , burnt leafe , and wither'd flow'r , yet fruit it hath , that hath reuiuing pow'r ! as when bright phebus ( landlord of the light ) and his fee-farmer luna , most are parted , he sets no sooner , but shee comes in sight : so , when our sinnes from god had vs auerted , the lord of life no sooner set in death , but gaue vs ( lunaticks ) life 's light beneath . he that the earth within his palme includes , and heau'ns embrace-all measures with his span , a rough-cast of thicke gore his body shrouds ; then , blood exhausted , flesh is weake , and wan . for , as thornes did his head , conuulnerate : so , rods all round did him excoriate ! it 's pleasant to recount our woe in weale ; these stripes had i deseru'd , which he endures : these deepe incisions , my prides swellings heale then must i ioy in counting what it cures : " to tell the ierkes with ioy , that ioy do bring , " is both a wealesull , and a wofull thing . these most herodian-cruelties effected ; his people-pleasing dooms-man him presents to furies fell , ( with hellish rage affected ) that ioy in his past hellish languishments : yet for he hop'd to point at pitty than in sorrowes map ; he saith , behold the man ! behold the man , and not the god behold ? yes bifax , god and man behold in him : his person both those natures doth infold ; but , man thou see'st , but god thine eies doth dimme : thine eie is mortall , and no mortall eie can brooke the splendor of heau'ns maiestie ! yet had thine eies bin equall ( though obscure ) thou might'st haue cleerely seene this spotlesse man a god in word , in deed in life , in pow'r : but hee 's most blind that will not see , and can . the earth did interpose it selfe betweene thee , and gods sonne , else god thou mightst haue seene . but what prouok'd thee , pilate , so to rue , his case in case no more but man he were ? thou heard'st ( no doubt ) his words and works were true wonders , and miracles ; which made thee feare ; and , fearing , rue his case : but feare , nor ruth , can make thee ( false-heart ) to acquit this truth . the more is thy soules torment , by how much the more thy soule did eie his truth , and pow'r ; if his disgrace , and griefs did make thee gruch , thy gruching soule , thy greater griefe procures : if thou , vnlike thy selfe , thy selfe do'st thwart , thy dole dies not , when thine owne crosse thou art . can that cleare element , that quencheth fire ( although it cleare thy hands ) thy conscience cleere ? or quench a soules iust ( with sinne raged ) ire ? no , hypocrite , to wash th' art nere the nere : but drops of grace , and teares , well mixt with mone , may pierce , with falling , the chiefe corner stone . nor can a princes lawes , if most vnright , excuse the iudge , that iudgeth by those lawes : nor ignorance shall guiltinesse acquite ; the iudge must iudge his owne , and prince his cause : for , if his lawes would haue him iudge amisse , he breakes gods law , to keep those lawes in this . then iudges ( though therefore ye be misiudg'd ) if man , without god , make herodian lawes , iudge not by them , though ye by them be iudg'd ; sith meanes to ill effects , are like their cause : it 's better die ( for loue of equitie ) than that , by vs , an innocent should die . but , ah ( alas ! ) alas it is too true , too many iudges of this iron age , ( with brazen faces ) will crosse christ anew , for princes loue , rewards , and patronage : these , these are they , that make the world so ill ; who make the lawes speake as their sou'raignes will. how many lands grone vnderneath this load ? those patrons of oppression so abound ; who make an hell , where-ere they make aboad ; and for coyne , crost ; the crosse of christ confound : for , hauing got the law into their hands , make law , for meede , crosse christ , and lawes commands . all ages had a grudge of this disease ; but , this age lies quite speechlesse of the same : for , iudgement oft is mute ( for want offees ) and fingers things , in signe of death , with shame : christs crosse him speed , that thinkes to speed in suits that hath but onely liquids for these mutes . many a wofull mothers sighing childe goes to the gybbet , by their iudge misdoom'd , because they had not iudgements hands defil'd with that wherein shee seekes to be intoom'd ! o crime of crimes ! when men must lose their breath not for their faults , but theirs that doome them death . and many a fathers , true begotten , sonne , inuokes the heau'ns , for iudgement on their iudge ; by whom , both they , and theirs , haue bin vndone , either for want of giuing , or some grudge : who , through their iudges fault , are lands bereft , and oft by him hang'd afterwards for thef● ▪ then can no death , nor torment be too sore for iudges , iudging for loue , feare , or meed ; whose skinnes were nail'd to iudgement-seats of yore , that iudges eies , thereon , might daiely feed : for , though the prince be good , if bad they be , his realme is rul'd , as nought were worse than hee ! now , soule returne , with thy sole soules returne , it will not be , they will not pittie him ; againe he goes , no torment serues their turne , but death , with torment , must part life , from lymme : now , barrabas is free'd , christ iudg'd to die ; onespils , the other sheds blood , diuersly ! that man-destroyer is from death preseru'd ; this man-preseruer , death must straight destory : right 's made away , and wrong is still reseru'd ; in nought but in christ crucifi'd they ioy : so , doe good christians too , but here 's the ods , they are the diu'ls demeasne , but christians , gods. the ruthlesse crucifige now they crie , like hungrie hounds that close pursue the pray ; whose blood to sucke , their pliant iudge they plie with ceaslesse clamours , him to make away : and thus ( to vrge him to 't ) they crie at once , his blood be on vs and our little oncs . these cries , for blamelesse blood , diuerberate the high resounding heau'ns conuexitie : that bloods lowd cries the skies doe penitrate with shrill vindicta's irresistably : " if men haue blood for blood , by iustice course , " gods blood in equitie hath much more force . mans blood is spilt , for spilling blood of man ; because mans spirit alone , resembleth gods ; but god's the thing it selfe ; by iustice than betweene both bloods is ods , surmounting ods ! the ransome of the world is rich , ( christ knoes ) who spils it then deserues a world of woes . the damned doomes-man hath him iudg'd to death , ( the diu'll that diu'll elinguate for his doome ) o wau'ring weather-cocke ! what way ward breath turn'd thee about , from thy first holy-doome ? doth thy damn'd double tongue iudge him to die , whom selfe same tongue , before , did iustifie ? past is thy iudgement on this iudge of all ; his iudgement on thee is , as yet , to come : thy doome , in thy owne thoughts was partiall ; but he , on thee , shall giue a righteous doome : pilate farewell ; till then , christ bids th'adue , when fiends shall plague thee , as fiends plague him now ! now , eie of sp'rite , behold this spectacle ; christs crosse him speed , crosse on his backe he beares ; that tree , ( that soule-refreshing vmbracle , together with our sinne ) his shoulders teares : " when crosse , and sinne and gods most heauie hate " depend on flesh , they flesh doe lacerate ! ah! see how th'all-supporting shoulders bow vnder this burden most importable ▪ and , how his legs do double , as they goe ; as forc'd to beare much more than they are able ▪ ( disabled through our frailtie ) lo , how he yeelds to th' oppression of this yeelding tree ! hee , all whose life was nothing but a crosse of all soule-vexing crosses , life to wracke ; those , by retaile he had , but this , in grosse , is laid on him ; so , quite to breake his backe : backe-broken loe , he wends , with these graue freights , to cast this crosse-like anchor in deaths streights . no step he treads , but to those streights they tend ; crossed with christs-crosse , or a crosse per se : hee mutes , and consonants did adde to th' end : his mother 's bitter teares the liquids be : the iewes the vowels are , that spell his woe that life expels ; these make the christ-crosse row ! see how the sweat fals from his bloodlesse browes , which doth illiquefact the clotted gore : his burden paines him so with pinching throwes , that ( lab'ring ) loe , he faints with trauell sore : his corp'rall powres annihilated quite ( with paines incursions ) loe , yeeld now out-right . now at a stand he staies yet hardly stands ; for , bloodlesse , breathlesse , powrelesse , is his body : now faints that pow'r that heau'n and earth commands ; his body bloodlesse all , and yet all bloody ; drawne out by boyst'rous blowes sanguinolent , which make him stand with body double bent ! o see my soule , ah cast thy carefull eie vpon this miracle-surmounting wonder ! the body of thy god is wrencht awry , and double bow'd this massie burden vnder ! is he made crooked that was euer streight ? he is so made , but made so most vnright . ah see how his most holy hand relies vpon his knees , to vnder-prop his charge : now simon-cyrene help , or els he dies , the crosse hath broke his backe , it is too large : then , take it off , lest malice be preuented , and he die yer fell furie be contented . weepe daughters of ierusalem amaine , here , wash his wearie body with your teares ▪ though he , in loue , doth will you them refraine , yet sith he , for your loue , this burden beares , help , with your sorrow , to condole his griefe , for , mates in meane , yeeld miserie reliefe . weep ioy and mirth , although it crosse your kind , to see your kind lord thus vnkindly crost : crost all , in all ; in life , death , body , mind ; but , crost least in his crosse , that crost him most : for , that , though eruell , most did him relieue , sith it did end , the deaths , that life did giue . it 's mercie the condemned , straight to rid out of the paines , to which condemn'd they be ; christs cursed crosse then shew this mercie did ; for which , ere since , it 's call'd a blessed tree ! where paine , it selfe , doth pittie more than men , who will not pittie , there , the pained then ? it 's sed , the longer that the world doth weare the worse it is ; the last daies are the worst : but , these last times , though bad , doe nothing beare that can , so martyr ought , that nature nurst : and did not truth , it selfe , the same avow , who would beleeue this tragedie were true ? then who 's a particle of highest pow're , that will not weepe to see it brought so low ? what eies so gorgoniz'd , that can endure , to see the all-vpholder forc'd to bow ? then , sith hee 's bow'd that canopi'd the skie , let earth in center of her center lie ! dismount your tow'ring thoughts , aspiring minds ; vnplume their wings in flight pennipotent ; sith hee that flees on wings of swiftest winds , and with heau'ns monarch is equipolent , deignes to detrude his super-excellence so low , to checke base earths magnificence ! o thou that back'st the sun-bright cherubins , and gallop'st ore the glitt'ring lampes of heau'n , behold thy sonne sole lord of seraphins , humbled to earth ; nay , with the earth made eu'n ! o let his deiect highest lowlinesse , our pride , and thy fell plagues , for pride , suppresse . remount vs by his fall , from whence we fell ; he 's fall'n in 't hands of synne , of griefes the ground ; those selfe same hands , threw vs from heau'n to hell ; yet by 's hard fall , o let vs backe rebound : and for we are the mammothrepts of sinne , crosse vs with christ , to weane our ioyes therein . vpon this stand of christ still could i stand , to view , with pitties eies his wondrous plight : my muse is g●auell'd here in silos sand ; and all profunditie orewhelmes her spright , that weakenesse so should crosse th' almighties will , as prest to goe , yet opprest standeth still ! now let a sacred trance transport thy spirit o man , ●o that vnholy-holy mount ; christ-crosse supporting mount , where he did merit by bitter death , from death , thy lifes remount : mount-tabor all will mount to see his glorie , but few his griefe , will mount mount caluarie . there see , ah see , ( though torture-tyred quight ) how he ( weake worme ) creeps vp the hill in haste : yet , lo , the ruthlesse iewes , with maine , and might , ( beyond his might ) do lugge him to his last : as doubting feeble flesh would faint , and die , to crosse their , crosse-intended , crueltie . fell enuie dies with death ; but , malice liues in life , and death of those shee seekes to bite : the death of whom her , halfe dead , oft reuiues ; yet , grieues that death hath freed them from her spight : then malice doth gainst mercie most rebell ; for shee her foes pursues past death , and hell ! when ionathan ( all fearelesse ) scal'd the rockes where , charg'd he was with troupes of philistines , his man him equall'd in sustaining knocks : then ( loe ) our ionathan ( charg'd with our sinnes ) now climes vp caluerie , to foyle our fone , and shall we ( cowards ) leaue him there alone ? when sauls bold squire had seene his lord to fall vpon his sword , he forth with did the same ; and , rather chose death with his generall , than spare his life to die with liuing shame : then sith our saule falles on his iustice sword for vs , wee die should , like wise , for our lord. now haue they scal'd this mestiue mountaine top , ore-topt with dead mens tops , and fleshlesse shins : ( a grim aspect ! ) but here , with ioy they hop , sith here their plaies catastrophe begins : among deaths tropheies , th'engine of his death , is laid along the dead-skull-paued earth . see , see , my soule , ( ah harke how it doth cracke ! ) the hand of out-rage , that deglutinates his vesture , glu'd with gore-blood to his backe , which his enfestered sores exulcerates ! ah ●●e a god! or rather graue , god knowes , for , now more like a graue , than god he showes : there stands he shaking in a feauer-fit , while the cold aire his wounds confrigerates ; where on some cold stone ( faint ) hee 's saine to sit , which to it selfe his sores conglutinates : the while his tort'rers make the morteffe ready , to hold the crosse , that must sustaine him , steedie . which beeing done , see how their teeth they grinde , and rudely rend , not raise , him from that stone : there sticke the cataplasmaes still behinde , as proofs how they doe part this holy-one : they beare him to the crosse , but so they beare him , as in their portage they doe rather teare him . see now thereon how they long-straught him stretch , and first one hand ; fast to the same they naile ; meane while hard by doth stand a ruthlesse wretch , that gainst this lambe , with open mouth , doth raile : alas the while , what dolor is he in ah now , eu'n now , sweet christ , thy woes begin . there with one hand , nail'd to the tree , he lies , hand-fasted so to dolors heaui'st hand ; the while his foes protract their tyrranies , that so his crosse might still lie at a stand : who fretat time that fled , they thought , too fast , and past , in pittie , from the pittie past . yet that no time might scape , without offence , they fill his eares with blasphemies the while ; the while spight studies so to plague his sense , that ceaslesse plagues times pittie might beguile : while heminds nothing but their onely good , and freely bleeds , to saue them with his blood ! his holy heart doth ake , more for their sinne than for the torments which they make it prooue ; who opes his heart , to take his plaguers in , till he gods plagues , by plagues , from them remooue : did euer mercie , iustice so oreflow , to saue iniustice , while it workes her woe ? mercie , orewhelm'd in woe , to iustice praies to pardon vniust damned cruelties ; and with deep sighes , and groanes her griefes bewraies , lest iustice should confound her enemies : o mercie infinite ! how much are wee ( loose in our liues , and manners ) bound to thee ? and yet this mercie , patience , grace , and loue , can nought auaile , their rage to mittigate ; who trie what paine the perfect'st flesh may prooue , yer paines the vitall powres quite dissipate : trieye conclusions , diuels , on your god , that brookes your ierkes to free you from the rod ? now time , not mercie , mooues their hearts of steele ( because the sunne wends ( mourning ) to the west ) to take the other hand like paine to feele ; yet still prorogue the consummatum est : so , to the crosse that hand they slowely fixe , and still his paine with mockes and mowes they mixe . both hands thus nail'd ; loe , how they skip for ioy , to see the blood come spinning from his vaines : and , for they would his sight the more annoy , like , worse than fiends , they triumph in his paines . then glorious is his triumphs excellence , that such spight conquers with such patience ! his hands thus handled , then his feet they take , and with a naile of more than ample size , they boare them through ; which makes them so to ake , that it wrings water from his manhoods eies ! weepe angels saints , and ye celestiall spheares , to see your glories eies , ecclipst with teares ! thus beeing fixt vpon the senslesse crosse ( how beit it crackt in token of its cares ! ) now here , now there , the same they turne , and tosse , which scarse can beare* that , which her burden bears : if heart of oake , with these griefes , broken be , what hearts haue they , that ioy the same to see ? for , loe , with ioy to see the same they hie , while he , sweet christ , lies nail'd amidst the throng : here stands one grenning with his necke awry ; there stands another , lolling out the tongue : meane while , o christ , thy paines no tongue can tell , saue onely thine , that knew'st such paines too well ! well , yet at length his body vp they reare , the poize whereof , constraines the crosse to cracke : ah harke ( my muse ) harke , harke , how in the aire it groanes to feele the god of natures wracke : cracke on , sweet crosse , and call for vengeance due , against those wolues which natures god pursue . thus beeing rear'd , he hou'ring hangs on hie , in doubt , as yet , what place in the aier to haue ; for , now this way he reeles , and by and by the other way , hee 's tossed , like a waue : the while on dolors deepes , in stormes of strife , with armes displai'd , he swimmes to lose his life ! now vp he is , and past the pikes thus farre , as one spu'd out of heau'n , and cast from earth ; for , heau'n , and earth do both against him warre , who trauels now , with our redemptions birth : the whiles the fiend doth tempt him , in these woes , that so he might that blessed burden lose . but now , ah now ensues a pinching paine ; for , hauing brought him to the sockets brimmes , ( that should the reeling crosse , and him sustaine ) they iog it in to lacerate his lymmes : no maruell though the temples vaile did rent , beeing neere such tearing of th'omnipotent ! o christ , my iesus , ( deere , celestiall sweet ) in this annoy , thine ease , as should appeare , was nought but this , to rest thee on thy feete , when as thy hands with hanging wearie were : and then to ease thy nummed feet againe , thou mak'st thy hands thy heauie corps sustaine . if for thine aking head thou seekest ease , then loe , a wreath of thornes bewraps thy browes ; whose piercing pricks , thy head doe so disease , that it confounds the same with pinching throwes : that head , whose members it exhilerates , now agonizing anguish macerates . all members feele the anguish of the head , in animals whose soules are sensitiue ; except , through accident , the same be dead ; but members to reioyce , when head doth griue is most vnnaturall ; but grace in this , makes headsannoy become the bodies blisse ! if towards the heau'ns for help thou cast thine eies , lo , there thou seest thy fathers browes to bend , against mans sinne , which on thy shoulders lies , so that he lookes more like a foe than friend . if to the earth , for help , thou look'st againe , loe , there thyfoes stand prest t' increase thy paine , in this extreame thy friends fled euery one , albeit thou did'st foretell they should doe so : onely thy mother , and thy darling iohn , stood by thee still , wringing their hands for woe : these blessed paire , repaired to thee then when thou seem'dst left of god , and loath'd of men , the hatefull homicide , the damned theefe , which on thy left hand hoong , derides thy pow'r ; and for thou wouldst not yeeld thy selfe reliefe , thou couldst not ; he ( wretch ) thought , with thought vnpure : so , many deemethy members loft of thee , when they with mortall torments martyr'd be . but faith is most compleate , when sense hath nought where on to giue her , but the least repose ; when meanes , whereby her battailes must be fought , faile vtterly ; yet , shee no ground to lose : this faith is worthy of the crosse , and crowne , because when all is lost , shee holds her owne ! this faith the theefe , that on thy right hand hoong , had in full force ; for , what saw he in thee , ( saue extreame patience in a world of wrong ) that he should thinke thee god and man to be ? who iustifi'd thee , to be iustifi'd , and praid to thee , as to man deified ! o thou true theefe , more true was neuer any , would in thy case i were for all thy paine ; thy paines , to day , shall passe to pleasures many , too many for mans heart to entertaine ! o blessed theefe ( so blest was neuer theefe ) to die with him whose death 's thy soules reliefe ! but now , o christ , how far'st thou all this while ? not well , i wot , though well it be for me : ah looke how all thy foes doe grenne , and smile , to see thy vile aduancement on this tree : come downe , say they , and saue thy selfe , for why , thou art gods sonne , and therefore canst not die . but , these their words are most irronicall , proceeding from the depth ofscorne , and hate : and all their words and deeds tyrannicall ; vndoing all that doe thy woes abate : o! enuious serpents hatcht in hèll belo , what fiend a faultlesse soule could torture so ? downe from the height of his exalted crosse he casts his daz'led eies , with motion slow , vpon his blessed mother ; ah how closse her heart with woe is shut , to feele his wo ! his woe shee feeles ; for , of her flesh is he , then all his bodies paines , her bodies be . his bodies paine , her soule and body pines ; her extreame loue in all extremitie , his passions feele ; for , such loue nere repines to suffer with her obiect feelingly : if then , her loues life , death of deaths , indures , iudge what a hell of woe her soule immures ! woman ( quoth he ) behold , behold thy sonne ! ( thns said in few , as he had said thus much ; ) behold his end , that at thy selfe * begun ; behold his body , that nore filth could touch , is now desil'd with blood , and festred sores , both which ( thou seest ) that body all begores ! behold thy sonne ! now nail'd vnto a tree ; whom to thy breast , of yore , thy loue did naile : behold his head , which oft was wound by thee , now thornes , sharp set , doe wonnd , and sore assaile ! those limbes , which thou hast milk-bath'd on thy lap. are now allore besmear'd with bloody rappe . ah! see those eies , in which thou woont'st to prie , as if therein thou saw'st a world of grace ! now see them ( sinking ) stand , as death stood by , whose gastly presence inserenes my face : woman , behold thy sonne ! plagu'd thus for this , that hee , for mans deere loue his iesvs is . o! heart-strings hold , or rather heart-strings breake ; what heart can hold , all this to see and heare ? then can a womans heart ( by nature weake ) the heauie weight of gods fell vengeance beare ? the plagues he felt , gods wrath for sinne inflicted , for which , shee 's fellow-feelingly afflicted ! o blessed virgin marie ! ( holy mould that bare the blessed fruit of lesse-flow'r ) sith grace , gainst nature , made thy heart to hold , that must be full of grace , so full of pow'r ! o let eternitie thy lauds enshrine within all mouthes , or humane , or diuine . and well mai'st thou be called full of grace , sith that the god of grace thy wombe did fill ! and blessed art thou , for that blessed case , among all men and women of good will : for , they must euer blesse thee , that beleeue thou gau'st him flesh , by which their spirits doe liue . o starre ! giuing light , for light , to iacobs starre , shine thou with light translucent in that spheare his spheare surrounds , and mooueth without iarre ; in that immediate orbe to his appeare a glorious lampe , to lend all women light , that walke , or wander in this worlds darke night . let neuer mouth be found so full of gall , as to exaugurate thy blessed name ; but be thou blest with praise perpetuall ; and let both heau'n and earth sound out the same : sith thou bar'st him , that on his body bare the pennance of our sinne , thy cause of care . my mother , and thine owne ( quoth he againe ) o iohn behold ; and , take thou mine as thine ; be thou her sonne , in all that doth pertaine to all those blessed sonnes , whose sire is mine : in loue , in care , in diligence and dutie , be thon her sonne , sith this to sonnes is sutie . comfort her heart , her woe-crosse-wounded heart ; shee is a wo-man , man asswage her woe with manly comforts ; thou more cheerefull art , although thy gall be full of grièfe , i know ; yet being strong thou better maist sustaine it , and help her heart , with griefe split , to containe it ! you that passe by this place , * behold me too , and see if any paines be like to mine ! read on my head what i was borne vnto ; acrowne : and yet my crowne my head doth pine : witnes the holes the same makes in my erowes , and witnes that , that from those fountaines flowes . see , see , ah see , how i , that made this all , am made ( farre worse than all ! ) a meere offence ! looke in my face , if thou canst for thy gall , and seest onght there , like me , but patience ? for , there thou seest ( bath'd in sanguine streames ) where paine , and patience sits in high'st extreames ! o you that passe by me , see how i hang in torment such , as no flesh ere did feele ; as if all paines , in one , were in each pang ; as if the serpent more than stung my heele : the ease i haue , is worlds of all disease ; sith man shall fure the better , farre , for these . number my bones ; for , now they may be so , ( sith bare they be ) and tell how many must make vp the true anotomie of wo ; for , in me you shall find that figure iust : sith paine was neuer proud of her degree , vnull , in purple , shee was crown'd in me ! you that doe passe by me , see how my palmes for you are rent , and all their sinewes crackt ; o giue me then , at least , your pitties almes ; sith for your treasons ( ah ) i thus am rackt : then , sith this racke , from wracks doth set you free , can you doe lesse than loue the racke for me ? my paines not onely free you , from annoy , ( yea , such annoy , as no thought can conceiue ) but make you owe , withall , all endlesse ioy , which , for your loue , in'pangs of death i giue : then , o deere pilgrims , pittie you my paine , and loue , o loue me , lest i die in vaine . you that doe passe by me , my feet behold , ( that in the way of sinners neuer stood ) how they my body beare , not as they should , yet as they should they beare it , for your good : then , wash my feet ( with marie ) with one teare , sith all your sinnes , they , with my body , beare ! and see if you can any place espie about that body , free from wounds , or bloes ; if not , then pittie me , for whom i die , pittie , o pittie , my vnpittied woes : but , if you cannot , woe be to me then ; for , i had nere felt woe , but for you men. the fountaine of my blood ( my liuer 's ) drie ; in vaine my thirstie veines doe sucke the same : no burning cole can be more hot than i ; for , vehement paine , doth all my parts inflame : in eu'ry nerue , like wild fire , it doth rage , without one drop of mercie it to swage . see , see how anguish makes my soule to beat my panting sides , for holding her in paine ; who seeks ( poore soule ) to shift her wearie seat , which plagues her more , the more shee toiles , in vaine : sith thus in loue , for man , sh'endures this doule , then , in loue , pittie ( man ) my painefull soule . and let it grieue thy soule , my soule to grieue , that thus doth languish for the loue of thee : o let not thine , with mine vnkindly striue ; but that , but one soule be twixe thee , and me : and let true loue , in deed , one , both vs , make ; that am thus more than broken , for thy sake ! the time hath bin ( as knowes eternitie ) i rid vpon the glorious cherubins ; and in my hand held all felicitie ; that now am made a packe-horse for thy sinnes ! i was , as god doth know , high as the high'st , till i , for thee , tooke on me to be christ. there was a time , i was ; what was i not that was not more than infinitly blest ? but now thy curse is fall'n vnto my lot , and all to turne thy curse vnto the best . i giue my life for thine ( as thou do'st proue ) nay , heau'n for hell , and all but for thy loue ! the time hath bin when angels compast me , still chaunting hymnes in honour of my name ; but , now am compast with a company ▪ of wretched wormes , that gnaw mine honours fame : which fame to me , ( witnesse my woes ) is deere ; then , iudge what 't is such blasphemies to heare ! no sense , pow'r , part , in body , or in soule , nor parts of those parts , but , in all extreames ; tormented are , in part , and in the whole ; and quite orewhelm'd with diuine-furies streames ! sith then , o loue , i am thus plagu'd for thee , pittie , o pittie ( deare loue ) pittie me . sith god hath lest me , as i heau'n haue left ; and paine hath put me where her life doth lie ; nay , sith my selfe , am of my selfe bereft ; sith beeing life , to giue thee life , i die : sith , this , and more than this , is done for thee , pittie ( deere loue ) in loue , o pittie me . o! natvre , carefull mother of vs all , how canst thou liue , to see thy god thus die ? to heare his paines , thus , thus for pittie call , and yet to find no grace in pitties eie ! thy frame , deere nature , should be quite dissolu'd , or thy whole powers into teares resolu'd ! his anguish hauing this , in silence , said , see , now , how he sore labours for the last ; the last deneere of sinnes debt beeing defraid , it now remaines that death the reck'ning cast : but , heauy death , because the summe is great , takes yet some longer time to doe the feat . but now , my soule , here let vs make a station , to view perspicuously this sad aspect ; and , through the iacobs-staffe of christ his passion , let 's spie , with our right eie , his paines effect : that in the lab'rinth of his languishment we may , though lost therein , find solagement . the mind , still crost with heart-tormenting crosses , here , finds a crosse to keepe such crosses out ; here , may the loser find more than his losses ; if faith beleeue , what , here , faith cannot doubt : for , all his wounds , with voice vociferant , crie out they can , more than supply each want ! this holy crosse is the true tutament , protecting all ensheltred by the same ; and though disasters face be truculent , yet will this engine set it faire in frame : this is the feeble soules nere-failing crouch , and grieued bodies hard , but wholesom'st , couch . looke on this crosse , when thou art stung with care , it cures forth-with , like moises metl'd snake : what can afflict thee , when thy passions are pattern'd by his , that paines , perfections make ? wilt be so god vnlike , to see thy god embrace the whip , and thou abhorre the rod ? see , see , the more than all soule-slaying paines which more than all , for thee and all he prou'd ; what man , excepta god he be , sustaines such hels of paine for man , with mind vnmou'd : what part ( as erst was sed ) of all his parts but tortur'd is with smarts , exceeding smarts ! his vaines , and nerues , that channellize his blood , by violent conuulsions all confracted : his bones , and ioynts , from whence they whilome stood , with rackings , quite disloked , and distracted : his head , hands , feet , yea all from top to toe , make but th' imperfect corps , of perfect woe ! o that mine head , were head of seau'n-fold nyle , that from the same might flowe great floods of teares , therein to bathe his bloodlesse body , while his blood effuz'd , in sight confuz'd , appeares : then should my teares egelidate his gore , that from his blood founts , for me , flow'd before . o burning loue ! o large , and lasting loue ! what angels tongue thy limits can describe ? that do'st extend thy selfe all loue aboue , for which all praise , loue ought to thee ascribe : sith skarce the tongue of gods humanitie , can well describe this boundlesse charitie ! why doe i liue ? alas why doe i liue ? why is not my heart loue-sicke to the death ? but , shall i liue , my louing loue to grieue ? o no , o rather let my lose my breath . then take me to thee , loue , o let me die onely but for thy loue , and sinne to flie . stay me with flagons , with fruit comfort me ; now i am sicke , heart-sicke of sweetest loue : then let me liue ( sweet loue ) alone in thee ; for , loue desires in that , belou'd , to moue : i liue , and moue in thee ; but yet , o yet , i liue to moue ; that is , to make thee fret ! shall fleshlesse frailtie , o! shall euer flesh extercorate her filth thee to annoy ? or shall the same be euer found so nesh as not t' endure paine-temporall , that light toy ? the heau'ns fore-fend that flesh should so offend , sith god , in flesh , was wrackt , flesh , marr'd , to mend . looke turkes , and pagans on this spectacle ; see , through the same , the errors ye are in : this is true faiths intire subtectacle ; propitiatorie sacrifice for sinne : this is god crucifi'd , which ye despise , because his manhoods meekenesse hurts your eies . tell me would euer man but god , and man , freely , of selfe accord , accord to beare gods anger 's plagues , for man , which no man can , that on this god and man inflicted were ? none but a god , whose pow'r is infinite , can brooke the paines that are indefinite ! let goe his workes , meere metaphisicall , which world will witnesse , though the world doth hate him , ( that might suffice to prooue him god in all ) and looke but on the price his friends did rate him , with all the plagues his powres , for foes , sustaine , you must confesse 't is god that bides such paine , and that your faith is false , and golpell vaine . who ioy vnmeasurable can beare , vnioy'd , and griefe intollerable sustaine , vngrieu'd , must needs be god ; that is with neither cloy'd , and of his grace , by neither , is depriu'd : this is that god , that all-supporting pow'r , our faiths foundation , and the churches tow'r ! to thee my god , my lord , my iesus christ , will i ascribe all glorie , pow'r , and grace ; thee will i serue ( say pagans what they list ) and , with the armes of loue , thee still embrace : that for my loue , in loue , do'st deigne to die this death of shame , my life to glorifie . o let the summe of all , be all and some , comprised in thy heau'n-surmounting praise , that wast , that art , and shalt be , aye to come , the subiect of thy subiects thankfull laies : who , with aduanced voice , doe carroll forth , the praise of thine inestimable worth ! and sith thy soule , for me , is so conflicted , my soule , to thee , in griefes , shall be affected ; and , for thy flesh , through loue , is so afflicted , my flesh , for thy high loue , shall be deiected : soule , flesh , and spirit , for thy spirit , flesh , and soule , shall ( longing ) pine , in flesh-repining dole . mine onely schoole shall be mount caluerie , the pulpit but the crosse ; and teacher none but the meere crucifixe to mortifie ; no letters but thy blessed wounds alone : no commaes but thy stripes ; no periods but thy nailes , crowne of thornes , speare , whips , & rods. none other booke but thy vnclasped side ( wherein 's contain'd all skils angelical ) none other lesson but christ crucifi'd will i ere learne : for , that is all in all : wherein selfe-curiositie may find matter to please the most displeased mind . here , by our masters nakednesse , we learne what weeds to weare : by his thorne , crowned head , how to adorne vs : and , we may discerne by his most bitter gall , how to be fed : how to reuenge , by praying for his foes ; and , lying on his crosse , how to repose . for , when we read him ouer , see we shall , his head with thornes , his eares with blasphemies ; his eies , with teares ; his honnied mouth with gall ; with wounds , his flesh ; his bones with agonics all full : and yet ( withall ) to heare him say , so man might liue , he would thus languish aye ! o worke without example ! and o grace without deseruing ! loue ! o largest loue surmounting measure ! that for wormes so base and basely bad , such hels of woes doth proue ! had we bin friends , what would he then haue done , that , beeing his foes , no woes for vs doth shunne ? for , lo , he hangs in torments most extreame , wrapt in the intrals often thousand euils ; while ( christ ) thy foes thy noble name blaspheme , and raue against thee like out-ragious diuels : from out their banefull bulkes all spight they spue , till paine did hydra-headed paine subdue ! bvt now , begin the angrie heau'ns to scoule , and phebus hides from thee his golden head : now , sathan toyles , to tempt thy sacred soule : now , sinkes thy body downe , as it were dead : now , quakes the earth , now rends the temples vaile , and now thy senses doe themselues assaile . now , frownes thy father , with a dreadfull looke ; now , burnes his wrath , which fire thy soule doth feare : now , gape the graues of saints , which now awooke from out the sleepe of death , wherein they were : now roares the thunder in the gloomy skie , now sathan yelles , because his foile's so nie . orion , now , doth muster misty cloudes , wherewith the foggie aire is dark'ned quight : and now , thy fathers face from thee he shrouds , that whilome woont , on thee , to shine so bright : all which compell thy manhood thus to crie , ely , ely , lammasabacthanie ! now , downe thy holy head begins to sinke ; and now the hand of death doth close thine eies : thy tongue , enflam'd with paine , now thirsts for drinke ; which beeing reueal'd , that want , spight straight supplies : who giues thee ( ah ! ) ( to plague thy taste withall , in gall of bitternesse ) the bitter'st gall ▪ but ( by the way ) here note , my mournefull muse , the great ! ( ah tearmes i want aright t' expresse ) the monstrous malice of these cankred iewes , who not content his corps with paines t' oppresse , doe nerethelesse his senses seeke to spill , and grieue because his soule they cannot kill ! o sonnes of sinne , can ye see iustice-sonne ( so like the sonne of all impietie ) thus made a chaos of confusion , with angels so to range you orderly , yet liue disord'red ? then ( ah ) what remaines but lookt-for worlds of all confused paines ! say , for his glorie , he endures these stormes without respect of your peculiar gaine : alas ! what glorie can god haue of wormes , but such as he might lothe , sith vile , as vaine ? then , sith he for yours ( not his glory ) dies with shame , for shame die ye for his likewise . sith he that 's lord of blisse , and all renowne , diues to the ground of shame , and sorrowes seas , to fetch vp iemmes of ioy , for glories crowne , to place but on mans head , in worlds of ease ! then man should to the ground of deep'st annoy diue for like iemmes , his lord , alike , to ioy . had we but selfe-loue in the kindest kind , this loue alone would force vs this to doe : for , this selfe-loue ( not like the other , blind , seeing what ioyes such woes doe whaft vs to ) makes vs , for our owne future endlesse ease , loue to be ducking still in sorrowes seas . christs bitter , and his latest draught thus drunke , the pangs of death begin each limbe to racke ; now picks his soule , the lifes locke of his truncke ; for now his deere heart-strings begin to cracke : father , quoth he , to thee i giue my soule ; for now is finish'd both my life , and doule . and for the vp-shoot , longius , with a speare , doth pierce his side , and cleeues his heart in twaine ; from which , as from an hallowed fountaine cleere , both blood , and water gusheth forth amaine : drinke now an health , my soule ; for , this is wine , will all thy faculties , with grace , refine ! for , this is christ , through whose sides ( soules to saue ) all men are crucifi'd : with whose last breath all men gaue vp the ghost : within whose graue all buryed be : by whose arise from death all are reuiu'd : for , he , as we beleeue , did liue to die , that we might die to liue . in paradise from one selfe head did flow foure streames , of earth , to bathe each droughtie limbe : from christ ( faiths paradise ) blood floweth fo ; from whose heart , through his hands , and feet , doth swimme ( on floods of gore ) the arke of grace , where in th'elect are sau'd from beeing wrackt through sinne . and from his side ( beside ) came welling forth both blood and water full of misterie ; blood to purge sinne , and water of like worth , to note new birth in christian infancie : from all whose bodies parts to parts , and whole , blood streamed forth to clense each bodies soule . the blood of beasts effuz'd in sacrifice were typicall ; yet pleas'd the angrie high'st : but that did this ( most pure ) blood symbolize ; those shadowes were dispell'd by iesus christ true iustice sunne , in whom no shadow is , either of change , or sinne , or ought amisse . here , perpendicularly hangs the line by which from out the worlds maze men do goe vnto a world more ample , more diuine , without which all goe wrong to rightest woe : then goe by this , you that would not be lost ; for , hereby you goe right , how euer crost . and if foule sinnes , glu'd fast to flesh , and blood so closely cling that they will not away vnlesse vnloosed with a sanguine flood , this working deluge will not let them staie : noes flood confounded all , saue eight alone , but this saues all that it hath ouerflowne ! now hath the great creator , for mans sake , the second adam cast into a sleepe ; whiles of his heart-blood hee his spouse doth make ; for whom his heart doth blood , and water weepe : which compound teares are turn'd to ioy , intire , for his heart-blood effects his hearts desire ! which deere desire , was one deere spouse to haue , to be co-partner of his griefes and ioyes ; which when he wooke , his god vnto him gaue , to comfort him in comforts , and annoies : which when n he saw , he held ( most faire to see ! ) filesh , of his flesh , bone , of his bones to be ! now hath the monster flesh-deuouring death got him within his bowels ; but ( thoughdead ) looke how a woman , groaning , languisheth in child-birth till shee be deliuered , so groaneth death , who trauelleth in paine , till of his charge he be discharg'd againe . and as the * babylonian dragon brake so soone as daniels lumpes his mouth had fill'd ; so , death , that of lifes lord a meale did make , in sunder brake , and vtterly was spild : his mawe could not digest that blessed bit , made most immortall by his eating it . nor could he vomit vp this bread of life , which ( poyson-like , while it in him abides ) had with his nature such vncessant strife , that it brake forth the next way through his sides : sending celestiall beames , not to the skie , but to the throne of highest diuinitie . nor could he ( as some beasts rechew their meat , to cause the same the better to disgest ) rechew this bread , so fast , and so compleat made by his chewing , that it now must rest as free from passion , as from violence , garded with powre , and glories excellence . o! that all spirits of high intelligence , ( by royall armies ) would themselues immure in my blunt braines ; that , by their confluence , i might expresse ( with nectar'd phrases pure ) the praise that to this passion right pertaines , whose sacred vertue , sacred vertue , staines ! the vertue of this passion is of pow'r reuenges red , to change to mercies white ; this passions vertue is so passing pure , that fowle to faire it turnes , and darke , to light : " the land-marke to true rest , when troubles tosse " ( in sorrowes seas ) is christ vpon the crosse. ye vnconfused orders angellick in order come to take this blood effuz'd : bring forth celestiall bowles , with motion quick , to which this pretious blood may be infuz'd : let not one drop be lost of such rare blood , that makes men passing bad , exceeding good ! couer this aqua-uitae with your wings from touch of infidels , and iewes prophane : they haue no int'rest in this king of kings ; whose blood they suck'd , which blood will be their bane : make much thereof , sith but the least drop of it is worth ten thousand worlds for price , and profit : yet , let poore spirited conuerts , drinke their fill ; and i will their drie soules , till with it they swell ; such diuine surfetting is wholesome still ; for , noysome humors it doth quite expell : yea , though , with griefe , they swell , and breake with paine , such griefe brings ioy , and makes them whole againe . the elephants , of yore inur'd to warre , before the fight , some blood were vs'd to see ; which them incenst , the more to make them dare ; then , if a beast shall not our better be , sith christ wee see quite drown'd thus in his blood , we must endure the racke , as he the rood . fiue founts he opens ; whence , doe ( gushing ) flow red seas , to drowne our blacke egyptian sinnes ; that they nomore may seeke our ouerthrow : then , should we goe , like israels denizins , though wasts of woes , orethrowing eu'ry let , till we into the land of promise get ! now , to this lifelesse , yet life-giuing body returne my soule ; see , see , how like a clod he hangs , with gastly-grimme aspect , all bloody ; ah who would weene this man should be a god ? and yet what man can doubt it , sith he died as man , for men , that this god crucified ? what cheere o holy marie , gods deere mother ? how fares thy heart , transpierc'd with sorrowes sword ? thy sonne is slain ; yet sure there is none other that kils , and straight reuiueth with a word ! if he alone hath this almightie pow'r , doubt not but he himselfe , himselfe will cure ! what! doe i doubt that thou a doubt do'st make of his reuiuall ? o! i wrong thee much ifso i should ; for , thy faith cannot shake , sith it is stai'd by gods vnshaken touch : then , that thou should'st be thus , so woe-begon , i see no cause , saue natures course alone . nature will yerne , when monstrous minded men prodigiously doe violate her lawes : but when they wracke her selfe , what will shee then ? will shee not mourne ? to grieue , hath shee no cause ? shee were vnlike her selfe , and her selfe foe , if ( toucht so neere ) she were not toucht with woe . then , sacred saint , thou must haue leaue to mourne : thy losse is great , although thy gaine be more : thy heart must rend , to see thy deere heart torne ; it needs must bleed , when it s so full of gore : if it be drie , through bleedings great excesse , would mine , for thine , might bleed , and neuer cease . and sith twixt you is such proximitie , that thou do'st throughly taste the smart he feeles , i le turne my speech a while alone to thee , to comfort thee with ioy which faith reueales : and though thou now triumph in endlesse ioy , this might be sed to thee in thine annoy . thine eies that see ( engulpht in seas of tears ) griefes obiects , greater than they are indeed , dissolue in brine to season so thy cares , that sorrow may thereon with pleasure feed : " when sorrowes swellings burst out of the eies , " the heart doth hold to giue them fresh supplies . thine eares beleeue all sounds ( how sweet so ere ) are but the accents of a tragicke voyce ; the angels notes doe seeme but parts to beare in the confusion of an irkesome noyse : " for , when the body is without the head , " what musicke makes the trunke but dull , or dead . the ecchoes of thy plaints doe seeme to thee the mournfull cries of riuers , rockes , and hills ; as though their maker them had made to be true feelers of his paines , thy griefes , their ills : " for , when as natures god feeles violence , " nature makes nought that hath not feeling sense ! each glimpse of ioy to thee is like the spoiles of some rich kingdome to her conquer'd prince ; which are the markes of her recurelesse foiles , and , without warre , his warring thoughts conuince : " for , others mirth doth then become our mone , " when they make merrie with our losse alone . what ere delights the eare then renouates the woefull want of thy sonnes fu gred words ; for , angels voice but recapitulates the misse of that which sweeter voice affoords : " and to be minded of the losse of ioy " doth make vs find , in old losse , new annoy . as loue ( that highly prizeth pricelesse things ) trebles the price of those of highest rate ; so , reason and iudgement ( faithlesse almightie wings ) lifting thy soule to see thy high estate , makes his crosse thy crosse-crosse-let ( treble crost ) because so well thou know'st what thou hast lost . and all the sweetes thy senses apprehend , are but as crummes of thy late royall cheere ; which thy erst full-fed soule doe but offend , and make thy looke more hunger-pin'd appeare : " the pallat vs'd to ful-disht daintie cates , " the homely crumms of course crusts deadly hates . worlds-glorie is to thee a lightnings flame , which doth but light to see calamitie : for , out it goes when it hath show'd the same , and hell doth leaue behind , t' affront the eie ; for , glorie , in his grace , did so excell , that heāu'n with it compar'd is worse than hel. for , killing in his owne life-giuing death the sacred life of liues ; it doth ensue all liuings things died , with his yeelding breath ; so made death victor , and did death subdue ! " but , by death to subdue lifes conquering foe , " is life in death though flesh , and blood say no. no , no , sai'st thou ( deere saint ) as flesh thou art , whose blood doth boile , in passion , for thy losse : for , through his death thy life feeles mortall smart ; so , his crosse , tree of life , is thy lifes crosse : " for , grace , and nature beeing opposite , " doth breed an endlesse bate twixt flesh and sp'rite . when faith doth reason into loue transmute , then faith , through loue , surmounteth reasons reach : and scornes with flesh and blood once to dispute : but in the metaphy sicks reas'n doth teach : yet now thy faith , and loue , and reas'n conspire to reaue thy rest in quest of thy desire . thy loue , by reason of thy miseries , engulphs thy memorie in griefe so deepe , that thou forgett'st thy fore-past promises , remembring but ( thy hearts ease ) still , to weepe : " for , when hearts-ease doth from the heart depart , " nature enforceth teares to ease the heart . but , yet the inward presence of thy sonne , his outward absence ( deere saint ) may supply : who from thy wombe into thy heart is gone , that thou mai'st feele him much more vitally : then , in thy heart ( which sorrowes sword doth wound ) hemakes his tent , to tent and make it sound . but , if thou feel'st not yet this lord of life stirre in that liueli'st feeling part of thee , it is sith passions there are yet in strife , sprung from his passions which perfections be : but kept he not the peace in so great strife , no , force of nature could maintaine thy life . thy teares doe ( quenching ) feed the sacred fire that natures lead transmutes to graces gold : zeale blowes the coles of thy diuine desire to haue ( as earst thou had'st ) thy sonne in hold : but since thou hast him in thy better part , as sure thou hast him , as thy soule , or heart . yet , for his sight thy thirst is so extreame ( the ocean of which comfort swels so high ) that though into thy parts the whole should streame , yet could it not their sore thirst satisfie : " for , that which is belou'd , without annoy , " the senses seuerally would stillenioy . then hauing him but in thy heart , thy heart hath so much sorrow , with that boundlesse blisse , that grace , by nature , is perplext in part ; so the whole heart thereby perplexed is : " for , till flesh puts on immortalitie , " it cannot shake off natures qualitie . yet wert thou by his mouth forbid to weep , whose biddings and forbiddings are such lawes , as all are bound religiously to keepe , sith , to infringe them , doth perdition cause : and , sith the vnion twixt you two is such , thy weeping for thy selfe , himselfe doth touch . tooke he not flesh of thee ? then is the same thine , by the law of nature , which is his : for , nature neerer vnion cannot frame , which makes thine eies to fashion teares amisse : and , sith true loue doth make you most intire , then must thy teares fall crosse to his desire . but yet thou sai'st , but for thy selfe thou weep'st , when thou weep'st for him , beeing one with thee : and so thou ween'st his holy heast thou keep'st , who , for thy selfe to weepe , gaue libertie : nay , rather gaue command , which to transgress must be most damnable , or little lesse . the fault therefore , herein , ( if any be ) must be ( thou ween'st ) in beeing one with him : which sinne , thou sai'st , proceedes of grace in thee ; both which , in both thine eies , thou mak'st to swimme out of election ; so , presumptuously thou sinnest thus by graces regencie : for , if the sunne in sable him inuolu'd when lights inlight'ner quencht was in his blood ; if natures frame was like to be dissolu'd , to see her maker marr'd in likelihood : then o! who cannot weepe for such a losse , his heart 's more hard than ( heart of oake ) the crosse. thine heart , and eies ( for , both alike doe moue , sith heart and lookes are one in deed , and show ) doe pay him tribute of religious loue , which he hath paid , and thou to him do'st owe : for , what he paid thou ow'st by double band which grace , and nature sealeth with thy hand . this dew of grace nere falls but straight the sunne of iustice doth exhale it to his spheare : and if the fowlest face it ouer runne , in mercies eies it makes it christall cleare : for eies that so oreflowe , are wels of grace , wherein god loues to looke , to see his face ! for , this imperiall water thy poore heart the lymbecke is , to styll it through thine eies ; from hearb of grace ( call'd rue ) by sorrowes art ; and , made , by quenchlesse flames of loue , to rise : wherein the angels loue themselues to plunge , and ioy to draine these drops becomes the spunge . vpon this water-streames , with winds of strife , thy soule doth saile vnto the port of peace : to raigne for euer in the land of life , with him for whom these surges neuer cease : for sith these waues doe whaft from sinne to grace , from grace to glorie then , they passe apace . thy sunne is set , and at his going downe , these brackish seas did rise to meete his fall ; that tethis of thy true loue , to thine owne , in her moist lap receiues this light of all : but sith thou know'st , by nature , he must rise , let grace with comfort cleere thy cloudy eies . no doubt thou would'st ( by force of that strong tie ) ensue his steps , though glutted with his gore : and could'st a death , with hels of torment , die , so thou might'st liue with him , that dies no more : " then to be barr'd of what loue doth desire , " turnes loue to langor , and her frost , to fire . how liuely were that death , whose deadest meane the dead'st cadauer , with a touch , reuiues : and makes immaculate soules most vncleane , beeing death of deaths that giueth life of liues : " and honnied were the death of such a life , " where sinne and grace arc still at mortall strife . for thou yet liu'st as many deathes to feele as thou liu'st howres ; and , no lesse griefe to taste then was thy welfare in his onely weale ; which , beeing extreame , then extreame woe thou hast : but , cheere thee ( saint ) sith nought , so violent can ( though it perfect were ) be permanent . liue out thy liuing death then , in such peace , as to thy dying life may yeeld repose ; let woes encrease , past , present ioyes encrease ; for , they doe winne , at length , that long doe lose : " and when as griefe 's enthron'd in greatest grace , " then downe it must , and ioy possesse her place . and though thy soule liues more by force , then choise within thy dying corps , her liuing tombe , yet , beeing there interr'd , shee may reioyce it did , and doth both god and her enwombe : then o how blessed is that earth of thine , that two such sp'rites of life doth still enshrine ! that sepulcher of death , and seate of life thy blisfull-blislesse-blessed body , o i want fit words ( while words are all at strife , ) thy bodies ten-times blessed state to show : for , that stanch chest those pretious iewels keepes that keepe the chest secure in dolors deeps . then melt not , o melt not thy heart away in flames of loue , but loue to loue him still : for , if thou heartlesse be , where shall he staie ? and if thou kill'st thy heart , thou his do'st kill : for , thine is his , then for him tender it , with loue that is , for lasting , onely fit . thou think'st ( perhaps ) so well he loueth thee , that if thy soule for that deere loue should die , he would giue thee his soule , thy soule to be , sith soulelesse , now , his body , yet , doth lie : but sith from death to life he will remoue , he his must vse ; then keep thine for his loue thou canst not feare his losse that all reliues , for , ardent loue quite kils the ague feare : he can reuiue himselfe , that all reuiues ; and can make all , as if they neuer were : then sith faith holds , he is omnipotent , hold thee , by faith almightily content . let those whose faith begins but now to sprout , or senslesse things that feele the force he felt , themselues vnto their makers fortune sute , while their kind bowels , in compassion , melt : but be thou ioyfull , as thou faithfull art , " sith faith sucks comfort out of holy smart . the place that held him , earst , thou held'st an heau'n ; the time thou him enioy'dst , a merrie maie : comforts diuine , the duties to him giu'n ; the aire wherin he breath'd , eternall day : if these seem'd thus , whiles yet he liu'd to die , what are they now he liues immortally ? then let not feare doubt more than faith confirme , sith doubts are grounds for griefe to descant on : and each mishap our hopes doe make infirme ; though it we meete not , with suspition : " to force our friendship on a mortall foe , " makes folly triumph in our ouerthro . but , loue that hath in feares and hopes no measure , the more it longs her obiect to possesse , the more it doubts thereof , the dire displeasure ; and beeing disseis'd thereof , doth hope the lsse : but o! this loue is humane , not diuine , for faith will not let feare true loue decline . christ , to thy longing-loue , is as the riuer vnto the chased hart , which still he seekes ; and as men thirstie , mind but moysture euer , so loue doth thinke on nought , but what it likes : if that bee not , it seekes no more to bee , but beeing , it would be that , bond , or free . loue cannot liue without her obiect long , sith shee then ( longing ; ) liues a dying life : who weenes her right , then , to her offers wrong , as doth the husband that forsakes his wife : " for , in our deeds , which reason might reproue , " we scape vnshent , if they were done in loue . while loue doth lacke the oyle that makes it flame , it is all eare , or eie , to heare , or see who can bewraie , or where abides the same , that there she may in loy , or sorrow be : and listens vnto newes with longing-heed , in hope thereby to find her longingsmeed . if it be good , shee hopes it 's without peere ; if bad it be , shee feares it 's worse than ill : but be it good or bad , shee it must heare , although the ioy or sorrow her may kill : " desire doth neuer rest till that be had , " which , like to that desire , is good or bad . clothe him with diamonds that quakes for cold , or cramme his purse with crownes that 's hunger-pin'd : that , for a freeze gowne giue his iewels would , this , all his crownes for crusts of coursest kin'd : " as each supplie supplies not each defect , " so , nought contents desire , but his elect. they that haue most , are held most rich to be ; and they that haue their wish , held most to haue : then , as in him is all that 's wisht of thee , so hee 's the summe of all that thou canst craue : " it is the greatest gaine that can be made , " to get eternall good , for goods that fade . but rest these thoughts which thee of rest depriue , in paradise where he ( thou know'st ) do the est ; for there , he said , the theefe should , with him , liue , that day that he of life was dispossest : " then , when the life of loue is dead to griefe , " and liues to ioy , ioy is dead loues reliefe . hee , for vs , captiu'd our captiuitie ; and , what is that but death , the due of sinne ? which now he triumphs ore , in victorie , that we might still reioyce , not grieue , therein ▪ " when griefe is slaine , it is a wrong to ioy " our powres , in sorrowes seruice to imploy . yet greater cause of griefe griefe cannot giue : but greater cause of ioy , ioy cannot yeeld : griefe , ioy resists , and ioy , with griefe , doth striue ; thus , twixt these two , still doubtfull is the field : but ioy , at last , ( as true griefe doth presage ) shall victor be , and no more battell wage . for , this is he ( who though thus skarrified , tormented , slaughtred , and thus vilipended : that is , indeed , the first man deified , whom men-of-god , as-god , to men commended : to him the prophets gaue this testimonie , that , he should liue , as man to die for many : his skinne , the whips ; his flesh , thornes made vnsound ; the nailes , his nerues ; the cruell speare , his heart : sharp woes , his soule ; gods wrath , his mind did wound ; so , wounded was , in all and eu'ry part ! thus , his soules-soule was sacrifiz'd for sinne , that so our soules might , their lost glory , winne . his hand of pow'r , at first did figulate the belsire of mans most vnconstant kind : and shall those hands , that hand did figurate , this hand-almightie , by their frailtie bind ? no , no ( alas ) the scepter 's in that hand that doth both heau'n and hell , of right , command ! hee , like the glorious , rare arabian bird , will soone result from his incinderment , ( which flaming loue , and charitie had fir'd ) of sole selfe-pow'r , and owne arbitrement : and though his toyles be ( silke-worme like ) his tombe , yet shall his actiue sp'rite his flesh vntombe ! diuinely then , with triumph caesared , he shall reblesse thee with ten thousand blisses ; whereby thy soule shall aie be rauished with many millions of sweet comforts kisses ! whose sweetes shall be so super-naturall , that they , perforce , thy cares shall cordial . then cheere thee sacred virgin , mourne no more : the worst is past , the best is now to come : thy blessed wombe , his blessed body bore , to die accurst , for which , he blest thy wombe : the curse we caus'd , for which , he death indures , then mourne no more , but let the griefe be ours . fraile-fleshes signiorizing tyrant , fell , ( vsurping monarchie in her effects stearne hydra-headed sinne , with death , and hell ) he by his death , to free our flesh , subiects : then let lifes death , that lifes death doth reliue , kill thy quicke woes , and thy dead ioyes reuiue . serene thy woe-adumbred front , sweet saint ; let ioy transluce thy beauties blandishment : thy sonne feeles not ( for death is sence restraint ) yet sees , though dead , thy liuing languishment : which well he wots ( though it of loue proceed ) auailes him not , nor mends his killers creed . thou know'st thy charge , thy master thee impos'd , sacred euangelist , his soules deere loue ; to thee her sonne , as to her sonne dispos'd ; o then discharge thy charge , for her behoue : and like a sonne , yeeld her sad heart reliefe with words that flow from fellow-feeling griefe . come , come , o ioseph , nichodemus come , make haste , post haste , to take his body downe : he yet craues pitty , though he yet be dumbe : yet , by your ruth , your loue may yet be showne : though feare of men , did make ye god forsake , yet god , sith ye are men , will mercie take . you did none other than his minions did , whom , of base groomes , his grace did minnionize ▪ yet , in his troubles all their heads they hid , and left him for their sinnes a sacrifize : yet sith his armes are spread , them to embrace , ye may be sure hee 'l take you too to grace . then sith in loue , ye haue obtained leaue to take him downe that , humbled , so was raised , then downe retake him , and withall beleeue , he shall ( in heau'n remounted ) aid be praised : vp with your scala-coeli to the tree , to take downe heau'n ; for , heau'n of heau'ns is hee ! now , soule suppose thou see'st these worthy men laden with linnen , and with costly gumbes , vnto the blessed-cursed crosse to ren , t'interre his corps which death now ouercomes : where beeing arriu'd , the ladders vp they reare to take him downe , with care , surmounting care ! see how the infant church ( whose feeble force , hath scarse the strength to lift vp hand to head ) vnites her powers , to take downe his corse , that is aliue , and yet is perfect dead : see with what fearefull care , the nailes they draw , as if his flesh yet felt , or them he saw . what prouidence they vse , with linnen large , crossing his dead corps , that to death was crost , that so they may the better wield that charge , and not , by poize , to let him fall be forc't : see how the body doubles in their armes , while faith their loue , with feruor , double warmes . for , martyrs deaths , giue life to martyrs more , till death be tir'd , with reauing them of life ; this god did die , as nere did man before ; for , hee by yeelding meekely , conquer'd strife : his patience in such passions , and such spightes , doth life-inspire the faith of proselites . it is in vaine , therefore , with sword , or fire , to seeke to plant a faith which cannot growe ; for , saints blood chokes it ere it can aspire ; and , like a deluge , doth it ouerflow ! " for , when the church is bath'd in her owne blood , " shee 's cur'd of all diseases , in that flood ! who will not runne into an hell of paine for his hopes sake ; when he sees some therein ( for that same cause ) to seeme in blisse to raigne ; and by that blisse , eternall glorie winne ? " it 's sport to die , when life , and death conspire , " feare to exclude , and satiate the desire ! well , now , those women , that were fled him fro ( when tempests rag'd ) are come , the coast being cleare , to pay him their last dutie , sith no mo they shall not ( as they doubt ) him see , nor heare : now eu'ry one is busied , busily , to grace him , dead , that for their grace did die . now , downe they haue this dead life-giuing lord , and now , their zeale , with diuine adoration , performes loues complements in deed and word : now , he hath suffred , now , they suffer passion : they spice him sweetly , with salt teares among , and , of sad sighes , they make their obiit-song . o cruell hands ( quoth one ) that pierc'd these hands ; but , farre more cruell heart , that gor'd this heart ; curst ( quoth another ) bee their feet , that stand in sinners way , who did these feet endart : o ( quoth a third ) paine , still that head suround , that , with these cruell thornes , this head hath crown'd . infernall furies , whip them , that haue torne this blessed flesh , thus whipt , accursedly ; and be their flesh , with wants , to nothing worne , that thus haue worne the flesh of deitie : o worme of conscience , gnaw their soules to nought , that still did plague his soule , and vexe his thought . let neuer sunne recheere them with his raies , that iustice sonne haue thus in purple clowded ; let nere mouth ope , but spit in their dispraise , that haue these lips in death's pale liu'ry shrouded : " thus all like honny-bees sweet murmure make , " against those waspes , that spoil'd their honny cake . now , draw they forth their aromaticke gumbes , his flesh , most sweet , to make most oderous ; see , see , how , now , his traine ( late scatt'red ) comes , trooping , with drooping hearts , most dolorous , to helpe t'embalme him , and condole his death , and to consort his carcasse to the earth . see how , in peace , they striue , in loue , contend , to kisse , and rekisse , his gore-crusted face ; and , with each kisse , teares floods their force extend which shall anticipate the others pace : loe , how they hug him , with lowd-shaking cries , some , hugge his armes , and others legges , and thies . but , blest is he that hath his head in hold , hee holds his hold till crowd enforce him thence ; yet ere he parts , his kisses millifold , bewray his loue , and louing diligence : and , as the babe is loath to leaue the dugge forepin'd with thirst ; so , at his lips they tugge . sweet iesus , giue me leaue , in strong conceit , among these holy ones , to kisse thee once ; i , as vnworthy , will their leisure waite , with vigilant attendance for the nonce : though they , in loue , are not my selfe aboue , " for , who hath most forgiuen , most doth loue . if not thy lips , ( for , i confesse ( deere sweete ) i am vn worthy such preheminence ! ) yet giue me leaue to kisse thy sacred feet ; and wash them with my sad teares confluence : let me , with marie , who had much forgiu'n , ( yet i much more ) make them my highest heau'n . for , i ( aye me ) i am that lumpe of sinne , that made thy soule so heauie to the death ! i , eu'ry day , afresh thy woes begin , breathing out death , to thee , with my lifes breath : farre worse than he that ( blind ) thy heart did gore , for , i doe see , and yet doe wound it more ! o christ , with thy rod , strike my rockie heart , that it may flow for thee , as thine for me ; o let it bleed , in pittie of thy smart , and leaue to thinke on ought that grieueth thee : bleed heart , weepe eies , that blood and water may wash blood , and water , which i spilt , away . sweet , honnied sweet ! looke , looke into my heart , see what desires thy loue doth pow'r therein , touching thy loue ; i know thou hast the arte to make the same , in deed , thy loue to winne : sith thy grace makes the will , and deed , intire , o giue me grace to doe , as i desire . and as it 's written of the elephant , that he is fierce , to see grapes blood diffus'd : so let me ( wretch ) become most valiant gainst death , and hell , to see thy blood effus'd : who art the grape , which pressed on the crosse , yeelds wine of life , and makes vs liue by losse . when i behold thy still-fresh-bleeding wounds , i see the deed , to worke with the desire of my redemption ; which , my soule confounds with shame , though it the same doth life-inspire : whose good deeds , by desire , are onely done , though good deeds end , what good desires begun . when , when , deere lord , o when shall i , ( fraile i ! ) resist to blood , thy bloody foes resist ? when , for thy sake , shall i desire to die ? and in that deere desire , in deed , insist ? till when , i hold my deer'st desires to be vnworthy of thy crosse , much lesse of thee . can i behold thy gore rough-casted corse , thine , head , heart , hands , backe , side , feet , wounded all , and all to free me from thy fathers curse ; and all i doe , is but therein to fall ! i le trust thy secrecie ; hearke , in thine eare , i am the worst redeem'd with blood so deere ! then , good desires can nere repay the debt which thee i owe , by deeds , seal'd with thy blood ; my selfe , thy due , i should too much forget , to seeke to paie thee with none other good : for , i am thine , thou deerely paid'st for me , then both my life and death should honour thee . this world , this hellish world , doth dimme mine eies , ( my iudgements eies ) that they but darkly see the way to worke , by loue , as worke the wise , ( the godly wise ) whose workes tend all to thee : then helpe me , loue , to worke for thee alone ; meane while let me thy passion thinke vpon . now doth this louing sacred synaxie ( with diuine orizons , and deuout teares ) ensindon him with choisest draperie ; and to the sepulcher his body beares : and as they beare him step , by step , they poure downe showres of teares , which winds of sighes procure . but ah ( alasse ) his mother , all this while , like niobe ( as poets faine ) still sits : all as shee did her senses reconcile to senslesse death , and were in tranced fits : without or sp●ite or life , or heart , or soule , her violent woes her senses so controule ! now , loue , to his last home hath him conuai'd , that had no hole , in life , to hide his head ; this hole , in death , shall doe what life denai'd , yet shall it not long hold him beeing dead : for , heau'ns his home , earth's but the babylon , vpon whose riuers bankes , he still did moane . here loue contends with custome ; loue would keepe his corps without , custome , within the graue : but tyrant custome , swaying loue doth weepe , that her deere love shee may no longer haue : and , for a fare-well , volleys forth her voice , in grones , and sighes , and lachrimable noise . now hee 's interr'd that all the world intombes , but in the center of his court diuine ; yet least point of that center , now , enwombes this lord , whose greatnesse nothing can containe ! gods peace be with him , sith hee 's god of peace , till by his pow'r he makes his death decease , vnheau'n your selues , ye holy cherubins , and giue attendance on your lord , in earth : couer his corps with your celestiall wings , from all that naturally annoyes beneath : descend sweet angels ( legioniz'd in rankes ) and make your heau'n on his sepulchers bankes . there warble forth your hymnes of highest praise , in highest honour , of your highest lord : and lullabie asleep his watchers eies , with secret soule-enchanting sweet concords : whiles with eie-blinding beames of glory dight , he faire amounts , ●o frolicke his saints sight ! but tell me , o thou fairest faire of men , where do'st thou lodge ? at noone-day , where do'st sleep ? o tell my soule , and shee will find thee then , and , as her soule , thee found , will safely keep : for , thou more cleere than springs of esebo● hast made her , with thy more cleere , blood 〈◊〉 ! thy wintry-* woes are past , spights storms are ceas'd ; now flowres of comfort , burgen eu'ry where : then rise my loue ( thou canst not be diseas'd ) out of the * rockes holes rise , to mee appeare : and , in the holes of thee , her refuge rocke , my soule from from deadly sinne , and shame vp-locke . out of this rocke ( as out of paradise ) runne ( through the mosse of my most feeble flesh ) vnto my soule ( all soil'd with sinne , and vice ) gihons of golden streames , her to refresh : so , may it runne , o still so may it runne , till it hath made her , blacke , as bright as sunne . o gates of heau'n ! orientall , glorious gates ! o wounds ! no wounds , but hau'ns of heau'n secure ! neasts of cleane doues , and forts from fellest fates ! blessed balme-boxes , that all sores recure ! o let me liuing die , and dying liue , in these most holy wounds that life doe giue ! o let these wounds , these woundes indeprauate , be holy sanctuaries for my whole man ; that though sinnes sores it oft coninquinate , yet , there , it may be made as white as swanne ! o holy wounds ! wounds holier than all holies , still let your bloods , be floods , t'ingulph my folies . when woes doe wound me , wind me in thy wounds sweet iesus , that for me , with woe , wast wounded ; when foes , by wounds , my bodies life confound , then let my soule in thy wounds be surrounded : there let her rest securely , till shee may by thy high grace , resume , in blisse , her clay . when carnall lust , my flesh , ( fraile flesh ) inflames , then quench the same in thy wounds , bleeding still : when furie , with strong hand , my mind vnframes , then in thy wounds reforme it to thy will : in few , by this most bloody immolation , let my by parted selfe haue whole saluation . and thou , o iust commander of this all ▪ to please whose iustice , iustice death endur'd ; thou , that i hat death mad'st most patheticall , inspire me with loue , hope , and faith assur'd : that while i breath this ayre , my voice may be no light vaine ayre , but voyce aduancing thee . and deepely die each obiect of my sense , in tincture of thy sonnes all sauing blood : by which aspect my mindes reminiscence may ruminate the vertue of that good that is our summum bonum and the rate of sinne , gods wrath , and iust , though heauy hate . o holy god! then looke , o looke on me through the through wounded sides of thy deere sonne ; o let my scarlet sinnes , pure purple be in his deere blood , my sinnes purgation : for eu'n as through redde glasse , things red do seeme , so , through that blood , my workes thou good wilt deeme ! the kingdome of the flesh is swaid by sinne ; in christ , that kingdome , thou hast crucifi'd : then , let me dwell that faultlesse flesh within ; sith sinne subdues all humane flesh beside : then , there , o there ! let me both liue , and die , sith life , by death , there liues immortally ! the diuell , and the world ( two worlds of strife , with whom my flesh conspires ) my soule assaile : who , to destroy her selfe giues them a knife ; and so with them conspires , her selfe to spoile : then , if thou flesh her not with christ , shee dies ; for , shee in my flesh , liues none otherwise . but , shall i make long furrowes on his backe ? or stil make him but soape my sinnes to scowre ? shall he supply the pow'r my soule doth lacke ? yet shall shee still be idle with his pow're ? o no ( lord ) no , that 's not the way to winne , but , th' onely way to liue , and die in sinne . then helpe me ; lord , to help his helping might ; and , giue me of thy goods , to grace his grace : let not my sloth but clogge your actiue sp'rit ; although it doe the same , in loue , embrace : " for , sith in action , vertue doth consist , helpe me to worke together , with my christ. had i all faith , and mountaines could remoue , and though i gaue my body to the fire ; all this were nothing , if i had not loue ; then , liuely faith , meere loue doth life-inspire : sith then , without loue , faith doth nought but die , " giue me that faith that liues by charitie . had i , of men , or cherubins the tongues , knew i all secrets , or all prophesie ; fed i the poore , with all to me belongs , all these , without loue , do but , liuing , die : and , sith on loue depends the royall law , o let my faith ( lord ) worke in loue , and awe . christ is a rocke of refuge but to those that fight thy battailes ; then needs must i fight against both thy , and my still-fighting foes , and , euer flie to him , in want of might : let me rest on this rocke ; but yet , so rest , as , by my sloath , he may not be opprest . i long ( sweet god ) to see thy vnseene face ; then put me in this rocks most holy rifts ; that i , with moses , there may see thy grace , sith it cannot be seene , but through these clifts : but , if i be vnmeet thy face to ken , " shew me thy back-parts ; kind lord ! say , amen . god forbid that i should glorie , sauing in the crosse of our lord iesus christ : by whom the world is crucified to me , and i to the world. iohn davies of hereford . sonets . 1. the ofter sinne , the more griefe , shewes a saint ; the ofter sinne , the lesse griefe , notes a fiend : but oft with griefe to sinne , the soule doth taint ; and oft to sinne with ioy , the soule doth rend . to sinne on hope , is sinne most full of feare ; to sinue of malice , is the diuels sinne : one is , that christ may greater burden beare ; the other , that his death might still beginne . to sinne of frailtie , is a sinne but weake ; to sinne in strength , the stronger makes the blame : the first , the reed christ bare , hath powre to breake ; the last , his thornie-crowne can scarse vnframe : but , finally , to sinne malitiously , reed , crowne , nor crosse , hath pow'r to crucifie ! 2. although we doe not all the good we loue , but still , in loue , desire to doe the same ; nor leaue the finnes we hate , but hating moue our soule and bodies powres , their powres to tame ; the good we doe , god takes as done aright ; that we desire to doe , he takes as done : the sinne we shunne , he will with grace requite ; and not impute the sinne we seeke to shunne . but , good desires produce no worser deeds ; for , god doth both together ( lightly ) giue : because he knowes a righteous man must needs " by faith , that workes by loue , for euer liue : then , to doe nought , but onely in desire , is loue that burnes , but burnes like painted fire . 3. a righteous man still feareth all his deeds , lest done for feare , or in hypocrisie : hypocrisie ( as with the corne doe weeds ) still growes vp with faith , hope , and charitie . but it bewraies they are no hypocrites , that most of all hypocrisie doe feare : for , who are worst of all in their owne sights , in gods deere sight doe best of all appeare . to feare that we nor loue , nor feare aright , is no lesse perfect feare , than rightest loue : and to suspect our steps in greatest light , doth argue god our hearts and steps doth moue : but right to run , and feare no whit at all , presageth we are neere a fearefull fall . 4. come , follow me , as i doe follow christ , is the persuasiu'st speech the priest can vse ; this coniuration fiends can scarse resist ; for , shame will quite confound them that refuse . when pastors shew what should be done in deed , their flocke will follow them , though nought they say ; sith they the hungry soules and bodies feed ; and teach the rightest truth , the readiest way . thus , worthy priests get reuerence , loue , and feare , while wordy ones scorne , hate , and shame doe finde : for , winds of spight their highest sailes doe teare , who make themselues nought else but subtill winde : for , though a foote-ball mounts oft by the same , yet is it spurn'd and made the peoples game . 5. it 's not so blessed to receiue as giue : yet men abounding in all blessings take reliefe from all , yet they will some relieue , sith they see riches here , men blessed make . then , this world 's blest in shew , but curst in deed : christs body in the earth growes lesse and lesse : whose members , that should one another feed , let one another pine through wretchednesse . yet , seed is not the soyles wherein it s sow'n , but his that sow'd it : so , the almes we sowe is not so much the beggars , as our owne ; sith it in them for our soules gaine doth grow : then , of all soyles that yeeld most interest , " the belly of the beggar is the best . 6. praier , if it be compleat , is of pow'r to ouer-rule almightie pow'r and grace : for , it can their omnipotence procure to doe what not ? ( if good ) in any case . but as queene hester came before her king , two maids attending , to support her port , leaning on one , the other carying her princely traine , in most maiesticke sort . so , praier must attended be with two , fasting , and almesdeeds , commming to her king ! then , what shee will haue done , that will he doe ; though shee his kingdome craue , or any thing : but when shee comes not thus , the act of sinne is readier than temptation to begin ! 7. in th' act of sinne the guilt of conscience doth spoile our sport , sith our soules ( fainting ) bleed : for , that worme feeds vpon our inward sense , more than sinnes manna outward sense doth feed . but he on whom gods glorious face doth shine , the more his griefes , the more his ioyes abound : for , who are drunke with diuine pleasures wine , can feele no torments which the senses wound . then 't is a torment nere to be tormented in vertues cause ; nor , for sinnes fowle default : and , no worse tempting , than nere to be tempted ; for , we must peace attaine by sinnes assault : then blessed is the crosse that brings the crowne , and glorious is the shame that gaines renowne . 8. vertue consists in action ; which consists in doing that which vertue doth command ; but this iniurious world the same resists , whose actions are perform'd by vices band. then , hardly can the willing , weake in act , shew forth the vertue of their actiue will ; but that the world their vertue will coact to act the part of vice with greater skill . then , let the willing-weake the world forgoe , and act the parts of vertue , where , alone , god , and his angels , may their actions know ; so shall they be beloued , prais'd , and knowne : " for , cleere is muddy water standing still , " but beeing stirr'd , it looke like puddle will. and , hide me in the wildest waste or wood , yet fame will find me out if i be good . finis . london . printed by john windet for nathaniel butter , and are to be sold in pauls church-yard , by saint austins gate . 1609. notes, typically marginal, from the original text notes for div a19902-e130 the 〈◊〉 notes for div a19902-e2740 * vvere it possible . teares . 〈…〉 . 14 reg. 31. sinne. * in respect of his manhood * lam. 1. 12 ▪ bell , & dragon . [antiteichisma], or, a counter-scarfe prepared anno 1642 for the eviction of those zealots that in their workes defie all externall bowing at the name of jesus, or, the exaltation of his person and name by god and us in ten tracts against jewes, turkes, pagans, heretickes, schismatickes, &c. that oppose both or either by tho. barton ... ; wherein is added a tryall thereof. barton, thomas, 1599 or 1600-1682 or 3. 1643 approx. 294 kb of xml-encoded text transcribed from 58 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a31115 wing b996 estc r21325 12119382 ocm 12119382 54419 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a31115) transcribed from: (early english books online ; image set 54419) images scanned from microfilm: (early english books, 1641-1700 ; 242:e87, no 12) [antiteichisma], or, a counter-scarfe prepared anno 1642 for the eviction of those zealots that in their workes defie all externall bowing at the name of jesus, or, the exaltation of his person and name by god and us in ten tracts against jewes, turkes, pagans, heretickes, schismatickes, &c. that oppose both or either by tho. barton ... ; wherein is added a tryall thereof. barton, thomas, 1599 or 1600-1682 or 3. [8], 249, [1] p. printed by r.c. for andrew crooke ..., london : 1643. imperfect: special title page for a tryall: apodeixis tou antiteichismatos. london : printed by thomas purslow for andrew crooke, 1643, is lacking on filmed copy. reproduction of original in thomason collection, british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of 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encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -divinity. jesus christ -name. 2006-04 tcp assigned for keying and markup 2006-07 spi global keyed and coded from proquest page images 2007-02 robyn anspach sampled and proofread 2007-02 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion αντιτειξισμα , or , a counter-scarfe prepared anno 1642. for the eviction of those zealots , that in their workes defie all externall bowing at the name of jesus . or , the exaltation of his person and name , by god and us , in ten tracts , against jewes , turkes , pagans , heretickes , schismatickes , &c. that oppose both , or either . by tho. barton master of arts in oxford , and now rector of westminston in suffex . whereto is added a tryall thereof . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , psal . 111.9 . utilitas proximo : gloria deo. london , printed by r. c. for andrew crooke , and are to be sold at his shop at the signe of the greene dragon in saint pauls church-yard , 1643. to the sacred maiesty of the most high , mighty , and illustrious prince charles , by the grace of god , king of great britaine , france , and ireland , defender of the faith , &c. dread soveraigne , i have beheld with regard the crucifying of our saviour in his name , and the shamefull handling of his church for not assenting to the act . a paper-statue is extant of both , and dedicated to a member in your house of commons . against it my pen adventures . whereto conscience bindes , thither i tend . no clouds of horrour shall frighten my obedience from god and the king. acknowledging therefore your majesties supremacy , the next under christ , i appeale unto caesar . at the footestoole of your sacred throne , mercy may be had in iudgement . who hold this against any right , i sue not to them for pardon . that is one way , i am sure , and enacted too , to strangle the independent monster . an evill daily felt : and let me not live to pray , if i pray not god heartily for the reformation . my petition to your most excellent majesty humbly begges a gracious acceptance of this primetiall , and the forgivenesse of such presumption . the almighty settle peace , continue the gospell , and prosper both : both under your majesties highnesse , and your highnesse progeny , till christ come in power and glory . most loyall to your majesty , and obedient to the church , tho. barton , to the honorable the knights , citizens , and burgesses of the house of commons assembled in parliament . most renowned worthies , this antiteichisma stands under high protection fortified . opposition it had , and shall have still . but your honour advanceth truth , and nothing more . nothing hath beene more obscured is seene , and how . age doth not , cannot wrinckle her . where the clouds of sophistry be dispelled , her face shines with beauty . to begin this beliefe , j published this . the common charmes of superstition take not me . whereat j aime , the marke is hit . j beseech you embolden me , and i can speake plaine . whilest the close followers of truth and peace are pursued , the two sacred sisters be forced by humorists . and so impetuously , as if their being present were the present being of incendiaries . a strange paradiastole : observe it , i have done . be you ever under the divine influence , and j the humblest of your servants , tho. barton . to the reader . who will correct , not desame ? i feare not the learned and judicious . dis-favour of the vulgar hath little force to hurt . the schismaticall may lay his will , or me by . momus goes chocking hence , and zoilus chafes himselfe unto madnesse . if any one thinke here is no good , let him looke , and finde . he that gets by , hath fully repaid me . to him that proves so thankfull , i give all ; that doth not , nothing . t. b. errata . pag. 3. l. 9. read intention , p. 10. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 17. l. 13. r. for , p. 26. l. 27. r. earth , p. 32. l. 7. r. fist , p. 52. l. 5. r. helcesaits , p. 56. l. 36. r. they , p. 70. l. 7. r. in it . p. 71. l , 24. r. faith , p. 76. l. 24. r. confesse , p. 90. l. 34. r. the eleventh , p. 100. l. 31. r. that . αντιτειξισμα , or , a counterscarfe , prepared anno 1642. for the eviction of those zealots that in their workes defie all externall bowing at the name of jesus . tract . i. phil. 2.9 , 10 , 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 9. wherefore also god hath highly exalted him , and given him a name above every name : 10. that at the name of jesus , every knee should bow , of things in heaven , and in earth , and under the earth . 11. and the every tongue should confesse , that jesus christ is lord , to the glory of god the father . the apostle , in the five first verses of this chapter , makes an adjuring proposall to the philippians , and in them to us . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or proposition is , that mutuall love be in all humility zealously preserved in the church . to settle this , observe the vehemency of his charge . if ye will have any , or will that i shall have any comfort in christ ; if ye will partake , or will have me partake of the goods in the church ; if ye will be joyfull , or will that my joy should be full in the unity of the spirit ; if ye have any pity one to another , or piety toward me , ver . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be of like minde , keepe love without dissimulation , ver . 2. with all meeknesse preferre one another , ver . 3. looke one upon another affectionately , and inflame my affections toward you by doing what i command , ver . 4. having thus induced what he would , saint paul doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next , prepare them to receive the force of his argument . ye all inspect one saviour , are all called christians ; why will ye be distracted ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let the same minde be in you which was in christ jesus , ver . 5. in the sixe following verses is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the confirmation it selfe illustrated , ab exemplo , in the person of christ . first , by his divine majesty before his incarnation , ver . 6. secondly , by his humiliation at the assumption , and after , unto the end of his passion , ver . 7 , 8. thirdly , by his exaltation at , and after his resurrection , ver . 9 , 10 , 11. did the eternall sonne of god so much for us ? and shall not we doe any thing for his sake ? how obedient was he to his father ? may his adopted then be immorigerous ? was not he exalted after his humility , that we might be advanced through him ? and shall not we be humbled now before him , by whom we hope to be glorified ? if this hope be in us , in us is charity ; in charity humiliated we will doe all things , endure all things , waiting with patience for the appearing of our lord jesus . having seene the scope of the apostle , we descend into the particulars of the text. these three verses denote to us , that whom god exalted , we must , and for the same cause extoll our saviour . the generall parts are two . first , summum ▪ opus , the highest worke . exaltatio personae , & exaltatio nominis , the exaltation of his person , and the exaltation of his name . either of them by god , and by us either . by god in the 9. verse , wherefore also god hath highly exalted him , and given him a name above every name . and by us in the 10 , & 11. verses . that at the name of jesus every knee should bow , of things in heaven , and in earth , and under the earth . and that every tongue should confesse that jesus christ is lord. secondly , finis summus , the highest end ; gloria dei , the glory of god. all that is done , is to the glory of god the father . both are raised on sure ground . there is a propter quod at the entrance to tell us that . a supernaturall conjunction , and a supernaturall effect . god and man in one to set at unity god and man. for the union and for our salvation ; therefore god hath highly exalted him . we have now gained these praecognita ; god is prime efficient in the exaltation , we subservient ; god and man the materiall cause , the union the formall ; our salvation the next finall , and the glory of god the last . the formall , and the finall first in execution , are first in hand . the efficient ; and materiall will be next ; the subservient after ; but the first intension in execution last . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore also . the two first words , wherefore , and also , are , as the most reverend and learned bishop andrewes said , the axis , and cardo , the very point whereupon the whole text turneth . it concernes us then to be wary here . for if we mistake this , we run into a labyrinth of errors . in the text there is a cause preceding , but what this cause is , that is it . the papist will have humanitatis meritum , his humility and obedience the meritorious cause of his glorification . which if we grant , it may be thought that christ had greater respect to himselfe , then of us . secondly , it will be inferred that man may merit divine honour . and thirdly , it may be denyed , that christ had his clarification by nature , which is arrianisme . the fathers whom they urge , ambrose , hierome , chrysostome , augustine , vigilius , beda , &c. understand by merit , viam , ordinem , & seriem perveniendi ad gloriam , the way and order of the eternall purpose unto glory . meritum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur opus per quod pervenitur ad honorem , quamvis gratuito destinatum & donatum , merit figuratively is a meanes whereby that honour is obtained which was freely given , so calvin , polanus , tilenus , vorstius , &c. and who will ponder saint augustines words immediate to those bellarmin citeth , shall find no other then merit abusively taken . that the mediatour of god and men , the man christ jesus , saith he , might be glorified by the resurrection , prius humiliatus passione , he was first humbled in the passion . non enim a mortuis resurrexisset , si mortuus non fuisset , for he had not risen from the dead , if he had not first beene dead . by his next words then , humilitas claritatis est meritum , humility is the merit of glory ; what intendeth he but that humility goes before glory , and glory followes humility ? descend we but sixe lines , and he sets humility and glory in order , as the seed before the fruite . most evident it is in saint luk. 24.26 . christ ought to suffer , and so goe into glory . propter quod , or the wherefore in the text , doth not tell us that christs humility was the efficient of his exaltation , or his exaltation the reward merited by his obedience ; but declares the cause of his comming to and for us , and the going out of his submission , whereby he acquired glory . or if you will , his humility is there propounded as an example unto us , that we might know how and by whom to obtaine glory , as in the morall . for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may be paralleled at psal . 45.7 . act. 20.26 . heb. 3 7. 2 pet. 1.10 . it is a note of consequence . and this saint athanasius , and saint cyrill have observed against the arrians . no cause other of christs exaltation was the prevening humility , unlesse that which is called sin● quâ non , as the race may be said to be the cause of attaining the bell . indeed , oportuit ut praecederet humilitas , a necessity there was that the humility of his passion should be before the height of his glorification , saith saint augustin . but we must find another cause of his exaltation , unlesse we will seeme to abet dangerous errours . the text is not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore also ; so is the syriacke , so the vulgar , and so doth arias montanus , erasmus , beza , &c. interpret . there is then another wherefore , or the same wherefore was before , either understood , or expressed . looke we backe unto the 6. verse , and then forward unto this ; and tell how the sonne of god came to be humbled . amavit quem precio redemit , his love moved him to it , saith tertullian . and his love gratia unionis , by the gracious dispensation , or the uniting of the divine and humane nature in one person , did it . the same that caused the sonne of god to be humiliated , caused also the sonne of man to be exalted . god could not be humbled , but by the humanity , nor man exalted but by the divinity . nor did the humanity , or possibly could it , merit to be assumed into the godhead . to be so assumed was that grace we terme the grace of union . nor was this grace for himselfe , he wanted not our nature , but for us , we wanted him . because he would doe good to us , he would doe it this way . and this way , that what was fittest for our remedy , one and the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , might dye in the one nature , and rise by the other , said leo. secondly , if at the former verses demand be , why he was so humbled ? the articles of our faith , and the fathers according to the scriptures , answer , ex causa humanae salutis , that the whole obedience of christ points out our salvation , as the efficient meritorious cause doth its proper effect . the propter quod of his humiliation tends to us ; propter nos & de nobis dictum est [ exaltavit & donavit : ] and for us also is the propter quod of his exaltation , as athanasius . in his owne person both , but for himselfe neither the one nor the other . so bountifull he , that whatsoever he did , was done to make us partakers of his excellencies , mat. 20.28 . surrexit christus , exultet universus mundus , as saint augustin , for whom christ dyed , let the whole world exult , now he is risen . he undertooke death , ne mori timeremus , that we might not feare to dye : oftendit resurrectionem ut nos posse resurgere confidamus , he rose that we also may be sure to rise , saith gregory for us onely his humiliation , and his exaltation acquired in his person , merited for us onely . for us both , that we might give him the more glory . this is ecclesiasticall and in primis , saith athanasius . we deny therefore that christs humiliation secundum carnem , as a worke of his humanity , was the propter quod , that merited his exaltation . but are positive that propter quod formale , the internall , impulsive , or formall cause , wherefore god highly exalted him , is the grace of union : and satisfaction being made by his death for us , that glory may be ours also is , propter quod finale , the externall impulsive , or first finall wherefore of his exaltation . the papist here slander us in saying , we allow not christ to merit ought . for first our tenet is , that not for any thing in the flesh , but for the word whereto the flesh is united , was the flesh exalted . secondly , that god being made man , in the person of god and man , was worthinesse to deserve over and over what we can conceive . thirdly , that it is supercilious curiosity , wherein scriptures are silent to define what christ merited to himselfe . fourthly , that it is expressed throughout the testaments , old and new , that he had little or no regard of himselfe , but for us ; all that might be for our salvation . lastly , that the humility , and the glory being set downe in the eternall decree , the glorification followed the humiliation , suâ sponte , of its owne accord , or by the union necessarily . and this is held the principall reason , wherefore the man so humbled both might and ought to be so highly exalted . bring these together , and the lutherans , and calvinists so well agree here , that who oppose in what follows , will be condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by that which went before . true christians we referre the wherefore in the text , not to christs being made obedient onely , but to the cause also of his humiliation . it was his charity there : he would be humbled unto , that we might be delivered from death . and his charity here also : he would be exalted , that we through him might be glorified . our freedome then from hell , and entrance into heaven beginning at his love , have perfection after his obedience by his exaltation . his humiliation merited our exaltation , though not his owne . his owne was by the union , and not in any thing else measured unto him . we finde not why hee should merit any thing to himselfe , whose perfection wanted nothing that might be acquired by merit . this we know , it was decreed , that god should be inhumanated to dye , and rise againe for us . as inhumanated he dyed ; and is exalted as inhumanated . the flesh is the instrument of the word , wherein it doth subsist . the flesh therefore subsisting in the person of the sonne of god we determine the propter quod , or wherefore , why the sonne of god did dye . the same subsistence , propter quod etiam , the wherefore also , why he is exalted . he dyed ; how ? as man ; why ? for us . he is exalted ; how ? as man ; why ? for us . for us then is the other propter quod , or wherefore in the text. wherefore also god hath highly exalted him . tract . ii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . god hath highly exalted him . wherefore hath beene declared , we now are at the exaltation , and that first of the person by god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god is agent ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , high exaltation , the worke ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole person of god and man , the object . these three may not be separated : for none can super-exalt , save god , and none be super-exalted save jesus . god is the onely powerfull , and jesus the onely worthy . before it was said , christ humbled himselfe , ver . 7. but now it is god that exalts christ . in the low estate the humane nature was very busie , but this high advancement must be a divine act onely . as god onely could never have dyed , so man onely could never have beene exalted . man did nothing in the exaltation , god was all in all , rom. 1.4 . the originall is emphaticall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the god , which christ was in his humiliation ; for he resumed his soule by the same power , wherein he laid it downe , john 10.17 . though the scripture ascribes christs exaltation to the father , acts 2.24 . yet doth not exclude the power of the sonne . it sheweth , essentiae & operationis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the identity of essence and power in them : the very same god , which the father , the sonne and the holy ghost are , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the god. the god which the father is ; for god the father raised him from the dead , 2 cor. 2.21 . and set him at his right hand , act. 2.33 . the god , which the sonne is ; for god the sonne raised againe the temple of his body , john 2.19 . ascended into heaven , john 3.13 . and is set downe at the right hand of the throne of god , heb. 12.2 the god , which the holy ghost is ; for god the holy ghost shall quicken us , rom. 8.11 . with the same spirit was christ annointed above his fellowes , psalm . 45.7 . and beyond measure , john 3.34 . the exaltation then is a worke of the whole trinity undivided , and essentially common to the three persons . not that it is essentiall ; for then the father , and the holy ghost must be exalted , and not the sonne onely . but the worke is personall , because terminated in the person of the sonne of god. the father and the holy ghost did exalt , but neither the father , nor the holy ghost is the person exalted . it is the reall distinction of the persons makes this distinction reall . this is the symphony of the church ; the fathers in all the councels expound it thus , and so ● s it understood in the articles of our faith. one and the same god in three persons exalting , and yet not three but one exalted person . the god it was is proved , but what the god did , would be declared . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the apostle , that is , multiplicavit sublimitatem , he multiplyed his sublimity , as the syriacke : he exalted him , as the vulgar : super-exalted , as arias montanus : insummam extulit sublimitatem , he lifted him up unto the height of all heights , as erasmus , beza , &c. highly exalted , as our translatours . we have here as the most reverend bishop observed , a decompound , super-exaltavit , his exalting hath an ex , and a super , whence and whither his person was exalted . whence ? from the dungeon with joseph , from the den with daniel , from the whales belly with jonas . or if you will from the three extreames of his exinanition , death , the grave , and hell. whither ? to life , to heaven , to the throne of god. the full of his exaltation is his resurrection , ascension , and sitting downe in the highest glory . three to three ; the highest three answer the three lowest . first he dyed , then was buryed , last of all descended into hell : so at his exaltation , first he rose , then ascended , last of all sate downe at the right hand of the father . the amends is full . for death , shame , and a death of shame in the former verse , he hath life , glory , and the life of glory in this . these all , and ever all ; for he is factus dominus , made the lord of life and glory . this last is ultimus gradus , the super , or that above , super quod non est super , above which there is nothing above . the day in deed of his resurrection was the feast of the first fruites , levit. 23.10 . for then was the passeover , and then in canaan corne began to be ripe . the sheafe of first fruits was on that day , being the day after the sabbath , brought to the priest , and waved before the lord , that the whole harvest might be sanctified . christ was that day , primitiae dormientium , the first fruites of them that slept , 1 cor. 15.20 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first begotten of the dead , colos . 1.18 . thenceforth was the whole lumpe sanctified . but on that day he had the first fruits onely ; had he therefore gone no higher , we could goe no further . an exaltation he had then , but his super-exaltation forty dayes after . the stay he made was not from any defect in himselfe . to confirme the truth of his resurrection was one cause , and to shew the glory of himselfe risen , another . the first , per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by frequent apparitions , and per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by externall workes of humane nature . the second , per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by shewing himself in other formes , and per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by suddaine vanishings . when his disciples were informed , their ministry consecrated ; when all was done that he would , he let them see , that though his humiliation had an usque , so farre , and no further , yet his exaltation was higher and higher . beyond the sight , and above our conceite . he was lifted up , act. 1.9 . exalted to the right hand of god , act. 2.33 . and the protomartyr saint stephen saw him standing there , act. 7.56 . non ubi verbum deus ante non fuerat , not where the word god never was , but where the word made flesh sate not before , saith ruffinus . that is his high exaltation , and to it his resurrection , and ascension were the motions . glorificatio christi resurgendo , & ascendendo completa est , by rising , and ascending he went into eternall glory . so high , ut nos desuper protegeret , that from above he may protect us below . non ergo turbemur in terra , as saint augustine preached , our saviour is in heaven , we need not therefore be troubled on earth . we need not , if rising from sinne to righteousnesse , we ascend in heart to christ , that his grace may descend on us to keepe our hearts still exalted unto him . the high exaltation of the person is past , the person exalted is next , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , him . him , that is , christ ; not according to the one or the other nature scorsum , a part , but totam personam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole person of god and man , according to both natures . indeed , in forma dei semper suit , semper erit claritas ; in the forme of god ever was , ever will be clarity . one & the same without alteration . but if we consider with the fathers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one reason of the deity in and by it selfe , and another according to the dispensation , that may be said of the god-head in the personall union , which otherwise would derogate from god. as therefore christ emptyed himselfe according to the deity , in the former verses , so is he according to the deity exalted here . he emptyed himselfe , non suis se viribus exercendo , as novatianus , by vailing , and is exalted by manifesting the god-head in the flesh . the first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a respect onely , and so is this . the exaltation then according to the deity is no accession thereto , a declaration onely of the high power , authority , and majesty thereof , rom. 1.4 . but though the deity was not , could not , save in that respect , be exalted , yet the person of christ according to the humane nature was highly exalted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , really , simply . for whatsoever is spoken of the one nature , doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by communion betweene the parts and the whole truely predicate of the whole person . highly therefore exalted properly as man , omne quod insirmum & fragile absolvendo , as ruffinus , by deposing the assumed infirmities . for the humane nature wanted something in it selfe , though there was nothing wanting in the person wherein the flesh subsisted . it wanted , that through those wants the worke might be done ; when that was past , all those supernaturall excellencies were communicated to it , which might possibly stand with god and man. the gifts of christs body and soule are more , and more perfect then all other creatures , angels , and men , can comprehend . yet , as high as they be above , are not against nature . nature still remaines created , and so in her essentials , that our flesh , and the seed of david , shall in celestiall glory reigne for ever and ever . the majesty of christ is not the same in both natures . increated the one , created the other . no creature can be equall to the creator . we extoll his humane nature to the height , but convert it not into god. god and man as one immanuel , we worship with one worship ; but not god as one , and man as another . for then christ must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a common man like us , and partaker of divine glory by grace , saies cyrillus alexandrinus . by the dispensation of union he hath this honour , but by this one adoration the natures are not confounded , nor by the two natures is the adoration doubled . hold here , and erre not . for as christ was exalted quoad loeum , in place out of the grave , above the earth , and from the earth , farre above all the heavens , ephes . 4.10 . so was he , quoad dignitatem , in dignity , above all rule , power , might , dominion , and every name that is named , not onely in this world , but also in the world to come , ephes . 1.21 . thus highly according to his humanity properly , and yet his proper humanity is farre inferiour to his deity . fitted so to it it is , that all things are under him . every knee of things in heaven , on the earth , and beneath the earth doe , and must bow unto his super-exalted person . the ebionites , that make christ a meere man ; the arrians , that grant him no true deity ; and the apollinarists , that confound the persons in the trinity , are condemned by the apostle at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the god , the blessed trinity exalted him . the philosophers , and sadduces who scoffe at the resurrection of the flesh ; the jewes and corinthians , that deny christs resurrection ; the appellites , who counted his ascension a dissolution of his body into the foure elements ; and the manichees , that withstand his sitting at the right hand of god , in respect of his flesh , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to the height of heights , so highly did god exalt him . the christolites , that attribute the exaltation to the deity onely ; the valentinians , who will have christs body aethereall after the resurrection ; the carpocratians , that say his soule not his body ascended ; the eutychians , that imagining a reall effusion of the divine proprieties into the humane nature deifie his flesh ; and the romanists , who by a magicall demurmuration detract christ from the third heaven , not into the globe of the sunne , where the seleucians placed him , but into the very accidents of the bread at the communion table , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him perfect god , and perfect man , god hath highly exalted him . this and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still our argument is the union , and our salvation . true christians we acknowledge the omnipotent power of god the father , sonne , and holy ghost to be the efficient of the exaltation . the worke was individedly of the three , though fitted but to one . the second person , by the eternall counsell of the holy trinity , undertaking the humiliation , with him the other two exalted him . we seclude not the person exalted , from the agent exalting : because their essence is but one . who are holy , holy , holy , are the same lord and god. the godhead then exalting , the advancement might be high . as high say we , as god would . we know not how high , sure above death ; not to dye againe , to be immortall ; not on earth , above the heavens ; not to glory created onely , above , to the glory of the father . at the right hand of god , thither we beleeve ; but the immensity of the power , dominion , and honour we comprehend not . it is enough for us that his authority royall is so manifested , that we doubt it not . and our comfort is , he hath so dispensed with the manhood , that our nature remaines for ever entire in his person . being therefore our head , and such a head , he can no more forget us , then not remember himselfe ; and remembring us , is both able and willing to bring us unto himselfe . rejoyce we may and be glad ; we are his members ; he is gone before , we shall follow after . his humiliation was to purchase us , his exaltation to provide for us : whom he purchased by his blood , he will at the time receive us into his glory . for , for our sake he humbled himselfe ; and our cause is the cause , propter quam , wherefore also god hath highly exalted him . tract . iii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and hath given him a name , which is above every name . the conjunction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , brings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore also , hither . we may not forget the union , nor for whom the union is . these are praecognita in the text , and were fore set to set forth the truth . nor doth the particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , tell us why a name was given onely , but who also gave , and who received the name . it carries backe to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and now we have no more to say , why a name was given , who gave it , and to whom , then was before of why , who , and whom exalted . the grace of union is first in why , and that we may be of high esteeme in him is finall . the trinne god is the efficient giver , and god and man the person named . how then god gave him a name , and what a name he gave , is next . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he gave . there is no difference in the translation . the syriacke , the vulgar , arias montanus , erasmus , beza , &c. and our english version is the same . the greeke word signifies a gift , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saint chrysostome so expounds it , per gratiam & gratis ; not by grace of adoption here , but of union , as before . it is not then a giving , ab aeterno , without beginning ; but such a giving as being from eternity decreed , was executed in time . i see not why any should here minde the naturall donation in the eternall generation of the sonne ; whereby the father communicates suum esse , his being to another , which still is his owne . for if this be it , christ hath no other essence then the father , or this donation is not the full of his person . dare significantiam habet manifestam , saith nonius marcellus , to give hath a manifest signification . it tels out and leaves nothing untold . christ is more then the sonne of god ; the sonne of man is he also . this he was made in time , that he was begotten before all time . as begotten and made , this giving must be according to both . it is true , christ hath no other person then the sonne of god is ; yet in his person are two disparate natures . the sonne of god then doth expresse his whole person ; but not totum personae , the whole of his person . another giving therefore to make all apparent , and this is temporall . not momentary ; beginning in time hath no time to end . as the sonne of god christ was ever named , and never not named ; because ever borne , and never not borne the sonne of god. as the sonne of god and man he was once borne to be for ever named , what he was borne , emmanuel , god with us . for ever named ; because he will be for ever in ours , that we may be for ever in his . lastly , as risen from death , he was the first borne of the dead . a giving then , and more and more after , as he was exalted more and more . of these three the first is really distinct from the other two ; and being before all time begotten , found no time to be so given . we seeke not after this ; a time the eternall begotten had , and when the fulnesse of time was come , began the time of this giving . then god sent his sonne , gal. 4.4 . and by his angell gave him a name then , mat. 1.21 . then was the giving , but the illustration not till now . now no other name ; no other person now . now no other person ; the person before humiliated , as you have seene , is the same exalted now . nor any other name now ; the name before scorned , is the same glorious now . given , at first , as saint chrysostome said to the heretickes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was of no esteeme in the world ; and when given for gone , by an ignominious death , god gave it againe , or set it sorth to be knowne , as eminent it was in it selfe , by his powerfull resurrection . for to give here is as elsewhere , to manifest . all power in heaven and in earth is given me , saith our saviour , mat. 28.18 . not that all the power he now hath , was not his before now , but what he ever had was not opened till now . nomen tune accepit a patre , cum a creatura caepit sciri ; he then received the name of the father , when he began to be acknowledged by the creature , as saint ambrose . manifestationem ergo illius nominis donavit ei deus , god therefore after the resurrection , gave to him the manifestation of his name , saith the master of the sentences . this name-giving then was to the exaltation , as the epiphany to the nativity . for hodie genui te , to day i have begotten thee , is applyed to it , act. 13.33 . that exaltation the nativity , and this giving the publication . for therefore are things lifted up , that they may be in view . because , as the most reverend bishop andrewes said , they which be exalted , seeme not so to be , till their so being be made publike in the world . this exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath given , is out of question . the fathers , greek , and latin , make no other glosse . the maine doubt is , what the name so given is . nomina , saith cicero , sunt tanquam rerum notae , names are the expressions of things . nomen quasi notamen , as saint augustine , isidore , &c. name is a note of that which the understanding cannot behold , but by representation in it . the greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to some etymologists . as if there were a similitude betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a law , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a name . for as the law doth present to every one his owne , so doe names the species , or formes of nature by a secondary image of things . others derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if it were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a help , and did bring to the understanding . nomen quasi novimen , as festus , a name tels what we know not . then if we know not the name , we cannot teach what you would know . nomina si nescis cognitio rerum perit . though man in his integrity was able to impose names to all things according to their nature , yet by his fall is so weakened that he knowes onely the manner of being , not the being of things in nature . and though we know nothing but names , yet through them , as the vines doe by their palmites , we lay hold of the elme . when we shall be perfectly renewed , we know no more by deduction of termes , but by vision of things , 1 cor. 13.12 . a name therefore was given to him , that by it he might be acknowledged of us . whatsoever then the name is , such a one it , as doth name what he is , whose it is . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for isocrates could say , that as the names of things are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so should their vertues be esteemed . here is no hebraisme , we meane not the person onely , nor only his power and glory , but a name of the person , which may signifie his excellency according to both natures , in himselfe , and to us . this is jesus , and can be no other . the wherefore , we had at first , tels us so . if we bring it hither , to why was a name given him ? answer is made , gratia unionis , for the union of god and man. to shew that he was true god , as well as perfect man ; the saviour of his people from their sinnes , matth. 1.21 , 23. for before the incarnation no man called jesus was ever god. god and man were before appointed to be one , and god was our saviour ; but our saviour was never god and man before . as god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saving , or the saviour he . but as god and man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the saviour , which is christ the lord. or if you will looke no farther then the giving of a name , to know what name was given , you may be satisfied there . for it is granted by all , that the giving of a name here , is the exaltation of his name . dicitur res fieri , quando innoteseit ; for in scripture often a thing is said to be done , when it is made to be knowne , as peter lombard hath observed . i finde not that any one of the fathers , nor any one of our church , or of the churches beyond the seas , denies this . this granted , the name exalted was the name humbled . because nothing can be lifted up , but must have an unde , whence it was lifted . neither the name god , nor the name christ was despighted in him . for his enemies neither acknowledged him god , nor christ . jesus was the name called his at his circumcision , by it he was knowne , and in it revealed . it among the jewes signified nothing , save a vile man , a carpenter , a friend of sinners , a drunkard , a glutton , a sorcerer , a devill , one ambitious , a seducer , a blasphemer ; to put out it , they crucified him , and after his resurrection hired the souldiers to say his disciples had stolen him away . no doubt of this , we have it recorded in the foure evangelists . if any man can shew me how any other name of christ was so abased , or neare so , as this , i le yeeld to that . but since no other can be found so aviled , this must be it . the name of god the jewes highly reverenced , and in the name of messiah , that is , christ , or the annointed , they gloryed . onely jesus was the name of scorne throughout his humiliation . if then there were a name to be advanced highest , jesus is it . for from the lowest to the highest , is the highest advancement ever . have some faith in going with me unto the next words , and you shall as plainely see that this is the name , as in the text you see plainely that the name given is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a name which is above every name . to the question , what name is given ; answer is , that name which is above every name . if this be proved to be jesus , the resolution is made . to make this good , and not delude any , i le tie my selfe unto the very words of the apostle . in the translation there is no materiall difference , the syriack and montanus leave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the particle which : the vulgar , erasmus , beza , and our bibles expresse it . whether then we read a name above all names , or a name which is above all , that is the name given , which is above every name . the super-exaltation is evident , and by the evidence thereof the name appeares , in super , above all . tor the super omnia , above all , in the syriack is praestantius omnibus , more excellent then any , and that we are sure is the name of jesus . because there is no salvation in any other , neither is there any other name under heaven given wherein we must be saved , act. 4.12 . foureteene hundred yeares agoe origen so interpreted it , est nomen , quod est supra omne nomen , jesus , the name which is above every name is jesus . saint cyrill thinketh that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the name jesus is the new name at isaiah 62.2 . and inferreth that when christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first begotten , and of many brethren , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then he who is his father by nature , following , if i may so say , the lawes of fatherhood , defined it , or set it out in full to us . what other name doth saint augustine understand at phil. 2.9 ? chrysologus in one of his sermons preacheth this the name , and so doth saint bernard , hoc nomen novum , quod os domini vocavit , quod & vocatum est ab angelo priusquam in utero concipitur ; this name above every name is the new name which god named , isa . 62.2 . and which was named by the angel before christ was conceived in the wombe , luke 1.31 . thus gorran , ambrosius catharinus , stella , aretius , haymo , erasmus , cornelius a lapide , &c. thus also the most eminent for religion and learning in our church have expounded it ; and in the next verse it is so named . nor without reason , for at luke 1.32 , 33. all this by the angel was foretold then , to be fulfilled now , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this jesus shall be great , how great ? even so great , that he shall be called the sonne of the highest ; he shall raigne , and of his kingdome shall be no end . no end of it , none greater then he : the prediction is here answered , god hath given him a name which is above every name . this name jesus , and no other : nor preferre i , excepting no name , no not the name of god , any person before another . for the glory of this name is , as in the end will be declared , the glory of the trinne god. the most learned bishop sheweth it is above all to him , above all to us ; and without blasphemy , to the other attributes , i prove it above all in it selfe too . above all to him , saith that reverend father . for though many titles of the deity sound and seeme to be more glorious , yet he esteemes them all not like this . why ? for no other reason , but that they had not , nos homines , us men , and nostram salutem , our salvation in them . no name he sets by like that , wherein with his glory is joyned our safety . and this of all he made choyce of ( as to him above all ) that we might accordingly esteeme of him , that esteemes it above all onely for our sakes . to this i adde , first , that it is his proper name ; for though our saviour be one lord jesus christ , yet christ the name is communicated by him to others . sic enim judaei reges suos appellabant , for so the jewes called their kings . non proprium nomen sed nuncupatio potestaris , as lactantius . accidens nomini res , not a name , but an accidentall thing to a name : the cloathing of his name , saith tertullian . yea christ is not , cannot be the name of god ; qui corpus non habuit , ungi omnino non potuit . but the name jesus is his chiefe name , and goeth not beyond him . ego , ego dominus , & non praeter me salvator . i , i am the lord , and beside me is no saviour , isa . 43.11 . it is his peculiar , and therefore to him above that which is in common . secondly , he was annointed king , priest , and prophet ; why ? that he might be a perfect saviour . the end is highest , to be jesus he was christ . for christus sacramenti nomen , saith saint augustine , christ is the name of a sacrament , and a sacrament of inauguration . he is enstalled our saviour , or by the father , and the holy ghost consecrated to it . onely for it was he the word incarnate , and gave his life and all for it onely . if all his undertakings tended thereto , then it is the full of all . a name therefore above every name to him is his name jesus . if to him , certainly above all to us . for we fallen in adam are subject to death temporall and eternall . not so , as not to be , but so as to be tormented ever . gods wrath is the consuming fire , and we the unconsuming fuell . his justice cannot , as we in our selves , looke on us in mercie , nor his mercie without justice . satisfaction then must be some way made , or there can be reconciliation no way . we have nothing will doe it , if nothing sufficient may else where be had , we shall pay the utmost farthing . but god be thanked , the sonne of god out of his impervestigable treasure brought enough , over and over , to adopt us into the peace of the blessed trinity . christ hath done this , and no other could . not incidently this , but , ex officio , he was annointed unto the three saving offices , that he might be the absolute jesus to save his people from their sinnes . his people , not the jewes onely , but the gentiles also . all are invited to him , mat. 11.28 . and he is the saviour of all men , 1 tim. 4.11 . god in him reconcileth the world , 2 cor. 5.19 . without him enemy to it , and us is god , heb. 12.29 . his name we hold by , and by no other our salvation , acts 4.12 . if salvation then unto wretches guilty of the never-dying death be precious , of what worth is the name that assureth it unto us ? can any thing be sweete above without it ? or any thing below sowre with it ? with it comfort , none without it in the name of god. the devill may object sinne against , and crosses come , as wave after wave , on us , yet if we adjure him by it , rem nominis implebit , he will make good his name . bold we ought to be with it , for he hath commanded us to preferre his name , and made a strong asseveration that whatsoever we aske of the father in his name shall be given us , john 16.23.24 . it is our duty , and therefore no presumption to flie with it , á deo irato ad deum placatum , from god angry , unto him pleased , saith saint augustine . such good speed have we , if our tongues carry it from our hearts by faith unto god , that the peace of god will rest within our soules here , and we shall rest in his eternall peace hereafter . so joyfull therefore was it to the saints , patriarchs , prophets , apostles , martyrs , fathers , that nothing sounded well without jesus . jacobs melody this , gen. 49.18 . this davids rest , psal . 62.2 . simeon exults in this , luke 2.29 . in this saint paul gloried . and this was more then life to saint stephen , acts 7.59 . quicquid sine hoc nomine suisset non me totum rapiebat , nothing tooke saint augustine , but this name . and in saint bernards mouth it was , mel , honey , in his eare , melos , musicke , in his heart , jubilus , a jubilee . to whom salvation is highest , the name of our saviour is the highest name . who prise nothing before the one , will have no name get above the other . nay none can get above it . i meddle not with the relations . the super of the name i am about , and about it in the third respect . all the other names of god admit a translation approved by the holy ghost , but this endures none . forte ex omnibus unum , as saint bernard , it may be all other are accumulated in it , and it is one of all . what containes all other , no other can containe it . first then , this name is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ineffable name of god among the jewes , vulgarly called jehovah . not more , as if any thing in god did suscipere magis & minus , and might be more or lesse . but more , as , ad extra , one worke is greater then another , redemption , then creation . the goodnesse of god is more expressed by this name then any other . jehovah indeed signifies god as lord and creatour , sed nihil nasci profuit nisi redimi profuisset , yet it were better not to bee , then not to be redeemed . or what profit is it with the jew to acknowledge jehovah , and not with the christian to beleeve in jesus ? secondly , redemption presupposeth creation , and , not defining redemption without the father and the holy ghost , we say , the name of the redeemer includes with the name of god the creatour , the name of man the creature , and signifies god and man reconciled . not on the contrary , though hee that redeemed created also . for i am that i am , is one expression , and i am that i am the saviour , a further . god in his name jehovah denotes the being whence all things tooke their originall . in his name jesus he shewes himselfe not onely the author of being , but the recoverer of the lost , and clarifier of the elect. in the one he overthrew pharaoh and the aegyptians ; in th other , the devill and hell. in the one he gave the old law , in the other he established the new. in the one he led the israelites through the red sea into the land of canaan ; in the other through his bloud , wherewith we are baptized , he carries us unto heaven . the one was knowne before the other , and that this other was represented in the name jehovah , cornelius a lapide affirmes . but what if wee say that jehovah were , quasi aenigma , as it were the riddle ? was not god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts 17.23 . the hidden god then ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we knew him not , say the seventy . what ever jehovah intimated , we are sure jesus is the highest declaration . for by this name we finde that the fulnesse of the god-head dwels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and our nature personally in him . i insist not on the many mysteries , that lucas tudensas hath found in the letters of jesus ; nor doe i with cornelius a lapide averre that this proper name of christ in hebrew containes all the letters of jehovah , aliasque proprias superaddit , and super-addes it s owne other . inspect them who will , there they may be had , but not expressely there . thirdly , this adequate name of the word incarnate comprehending transcends all the other many excellent attributes given unto christ in the scriptures : for of all are found none which sound not either , pietatis gratiam , the grace of piety , or potentiam majestatis , the power of majesty . the names of power are poured forth into the names of piety . as for example , isa . 9.6 . it is said , his name shall be called wonderfull , counsellour , god , mighty , everlasting father , prince of peace . the first , third , and fourth , wonderfull , god , mighty , argue majesty ; the rest , counsellour , everlasting father , prince of peace , shew piety . which of these therefore is poured forth ? which ? the name of power is abundantly effused by jesus christ our saviour , saith saint bernard , into the name of piety . admirable into counsellour , god and mighty into everlasting father and prince of peace . all of might and mercie are full in jesus . this is the name wherein all other doe liquescere , it is mercie full of might , and might full of mercie . the oyle that is poured forth , cant. 1.3 . aliisque liquoribus supernatat , and as oyle it swimmes above other liquours , wine , water , or whatsoever . inferiour to none , and above all , confessed in heaven , earth , and hell. lastly , saint chrysostome saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that this name is not of nature so , but made so by dispensation high . seeing then the most equall three have decreed , and in the text expressely set this name highest , wherein without disparagement to any one person the whole trinity will be ever honoured ; why doubt we ? adde this also , that they have limited an act , as peculiar to it , above other names , and the holy church observing our neglect , binds us to it ; can it be gods pleasure , the churches desire , and not our glory that it is so ? bring these together , and alphonsus abulensis shall never be condemned by me for saying , it is majus peccatum , a greater sinne to take the name jesus in vaine , then the name god. to close this , god will be glorified in this name above others , above other it is in it selfe , and to sinners the life of all . life , light , joy , glory , and whatsoever i can conceive superexcellent , haec omnia mihi simul sonant , cum insonuerit jesus , these all , and more in the sense of this name sound to me . when i name it , or heare it named , i minde one , whose example we following shall be advanced in his grace unto the height of glory . have we , with origen , found it to bee vocabulum gloriosum ? in heart then , and hand ; within and without , be it the signet , that all our thoughts , words , and workes , may bee directed unto jesus . of him wee receive all , unto him returne we all . above all he , and let his name be so to us . for god hath given the name above every name unto him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to him , exclusivè , to him and to no other . to no other so as to him ; the father , the sonne , and the holy ghost are the three saving persons ; yet neither is the father , nor the holy ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the sonne by the dispensation is jesus onely . for in our salvation the godhead and manhood meete in one . nor to him man as to other men . to him at first , by the spirit and moses , in jehoshuah as the figure ; but before his conception , by the spirit , and the angel gabriel , to him as the substance . to him the name and the thing . to him , the sonne of his father without a mother ; and the sonne of his mother without a father , to him god and man. to him without sinne to save soule and body , his owne and others , from carnall enemies , and ghostly , from sinne and misery ; not for a time , for ever ; not by any other , of himselfe . he is not a saviour onely , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the salvation , luke 2.30 . none challenge it as he , not the sonne of nun , nor the sonne of josedek , nor the sonne of syrach . to them given by men , to them the name , not the thing ; to them sonnes of their fathers by their mothers , of their mothers by their fathers ; to them sinfull men to save the body , not to quicken the soule , from bodily enemies , not spirituall , from some worldly calamity , not from sinne ; for a time , not forever ; by their and our jesus , not of themselves . they , figura futuri , the shadow , he the substance . so tertullian , origen , eusebius , saint augustine , &c. he is so manifestly different from all other , that who beleeve in him will never mistake him by any other . all else be like elishas staffe , which laid on the child could doe no good till the master came . to him onely , and to him according to both natures . this is orthodox , though all agree not in this . some here understand christ , secundum humanam naturam , as man. because as god nothing can in time be really given to him . so the scholiasts , so theodoret , hierome , and others , as zanchius recites . indeed if we minde an increment of blessednesse , or power , or wisdome , &c. no such thing can in time be given to him according to his deity . yet that he received nothing as god whereby our happinesse might be furthered , and further knowne , is false . for to the divine nature of christ was the humane nature given , fitted , and personally united in time , heb. 2.16 . to him according to both natures was given in time the office of a mediatour betweene god offended and men offending . to him as god and man was the name above all names given , and in that name doth the father , the sonne , and the holy ghost in time above and below of angels and men receive the glory of our redemption , rev. 5.13 . saint ambrose and others expound it of christ as the sonne of god. hoc natus accepit ut post crucem manifestaretur , quid a patre , dum generaretur , acceperit , this name he received being borne , that what he received of the father in his generation might be manifested after he was crucified . that is , as zanchius openeth the fathers minde , in the eternall generation god the father communicated to the sonne that hee should be true god , remaine so in the assumed flesh , and after the resurrection be every where so proclaimed . the truth is , both these are to be conjoyned . for he that was ever , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a saviour according to his deity , is now for ever , and , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inchangeably jesus according to his humanity also . not that what the sonne of god is , as the sonne of man , is he . christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , essentially god is man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the union . the deity is united really to the flesh , but not communicated really . by the identity of the person the name reacheth both natures . jesus is the sonne of god , and the sonne of man is jesus . tota res nominis est persona , the whole thing of the name is the person . god onely is not it , nor onely man it , god and man , one christ , is all . the name then includes all the attributes of god and man , and more then of god and man , seorsum , severally , all of god and man united . and here the argument for the exaltation of the name is yet more evident . such a person is christ , as not the like , and therefore such a name is jesus as no such . not that this name addes an higher degree to gods essence , or to his essentiall glory . but this name shewing the union of god and man , shewes also that in this name god will by his church , in heaven and on earth , and by his enemies on earth and in hell , be most glorified . nor that his name doth make an inequality in the trinity . for as saint ambrose said , on matthew 11.27 . plus dixit de filio quam de patre , non quod plus habet , quam pater , sed quod ne minus esse videatur , the text speaketh more of the sonne then of the father ; not because the sonne hath more authority then the father : but because the sonne should not seeme to be inferiour to the father . so is it said , the father hath given all authority to him , and all things are put under him , 1 cor. 15.27 . not that he is exalted above the father , but there is nothing which shall not be subject unto christ , he excepted , who subjecteth all things to him . and though he be the judge of quicke and dead , he is not judge onely ; but he and not the father doth judge , in forma visibili , in a visible forme . so neither doth the name given him above all names seclude the father and the holy ghost from the act of salvation , but sheweth that our salvation appointed by the eternall purpose was finished in the person of the son. and because all was finished in jesus , that name is the name , wherein the glorious trinity , as appeares throughout the new testament , will be honoured for ever and ever . so be it now and ever ; and let all people say amen . the marcionits , who affirme that christ is not the sonne of god the creatour ; the benosians , that he is an adopted sonne ; the samosatenians , that he was not god before the incarnation ; the nativitaries , that he was with , before he was begotten of the father ; the symonians , that he was not the word incarnate ; the sabellians , that the father was made flesh ; and the theodotians , that what christ was , was all mortall , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for the giving there , is the then manifesting of god the sonne in the flesh . the jewes , who terme christ a demoniake ; the gnosticks , that separate jesus from christ , as two persons ; the menandrians , that stiled menander the saviour of the world ; the ophits , that conferr'd the name on the serpent ; and the sethians , that attributed salvation unto seth , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for that name which no man could receive , who was not god also , none but god could give . the arrians , who hold that christ was god by grace ; the donatists , that deny him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , equall with the father ; the melchisedecians , that make him inferiour to melchisedec ; the acatians , that will have him onely like the father in substance ; the eunomians , that thinke him in all things unlike the father ; the dulians , that call him the servant of the father ; and our catharists , anabaptists , brownists , precisians , who are so farre from esteeming the name above all names , that they count it beneath all other names of christ , and use the most sacred name jesus carelesly , very blasphemously often , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for there christ is consubstantiall with the father , and the name of jesus above every name in many respects , is in no respect inferiour to any . the nestorians , that seigne one person of the deity , another of the humanity ; the apollinarists , that convert the word into the flesh ; the arrians , that yeeld the name to christ as man made a god in repute , not as god made man indeed ; and the jesuits , who presumptuously arrogate christs saving name , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for to the person of christ , not to the one or other nature onely ; to him onely , and to be for ever his , was the name above all names given . this and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the union and our salvation . true christians we considering wherefore god exalted christ , beleeve that for the union and for us he spread abroad his name . god and man being knowne to be one , we know that men have grace with god. he being notified to us wee take notice of him . the essence of things is brought to our understanding by second notions . for in the cloud of our first fall , we so lost the sight of all things in their being , that now we see not the essence but by expression . of the highest expression the substance is the highest . that name then , which containes all , god and us , and our salvation , is the fullest . that god fully manifested by the visible sending of the holy ghost , and that is acknowledged , in heaven , on hearth , and in hell , to be jesus . this sounds glory to god in the highest , on earth peace to the elect , and in hell terrour to the devils . no name like this for sweetnesse ; it brings god to us , and carries us to god. no name like this in power ; it delivers us not onely out of the power of our enemies , but chaines them in eternall torments also . to god , to us , in it selfe most delightfull . nothing above it , and below it all things . nor ascribe we this to the second intention , we receive it not without the first . the person with the name , and not the name without the person . not part , but whole christ apprehend we at the name of jesus . nor doe we extend it beyond the proper subject . the sonne of nun had it not , nor any other as christ : christ actively to save , others passively to be saved . they resigned that they had to him , he will not resigne his unto any . who therefore impropriate this to be called thereby , against them we determine , that they endeavour , as much as in them is , to bring it beneath it selfe . it is blasphemy not to regard it as his , much more to remove it from him . for god hath given him , and none but him , the name , which is above every name . tract . iv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that at the name of jesus every knee should bow , &c. vve are now proceeded from the exaltation of the person and name by god , unto the exaltation of the name and person by us . which god exalted , we are here enjoyned by him to exalt both . not the name without the person , nor either according to our humours , but after his prescription . not inwardly alone , and alwayes , nor outwardly alone at any time . outwardly and inwardly , that who saved the outward and inward , may by both be acknowledged the saviour of body and soule . the text is plaine , and the duty precisely set . first , of the knee ; that at the name of jesus it should bow . secondly , of the tongue ; that it should confesse , that jesus christ is lord. nor is this of some , and not others , but of all and every one ; every knee , and every tongue , in heaven , on earth , and under the earth . all leaves out none . nor let any thinke that any of this is in vaine , but to the highest purpose all . for the utmost end of the knees insinuation , and the tongues expression , is to the glory of god the father . hunt not after figurative constructions , beleeve the plain text , doe the worke faithfully ; doe so , and you shall practise no more then yee ought , and the duty so done will redound to the majesty of the incomprehensible trinity . there is not a tittle in gods writings without weight . every one is therefore to be pondered that ye may receive the fuller satisfaction ; and that ye may , i will beginne with , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that . that is the conjunction of this to the verse before : and , è rationativis , such a conjunction as is perfective , or declares the finall cause of the antecedent say the grammarians . quia est istud nomen super omne nomen , idcirco in nomine jesu omne genu fiectitur , because the name is above every name , therefore at the name of jesus every knee is bowed , saith origen . that then makes the former verse the ground of this text . this text therefore must be understood according to the dependance on that . literally that , and this literally . all was full before . full the person , god and man ; full our redemption , god and man reconciled ; full his exaltation , as god and man ; and his name full to expresse all . the full person , the full redemption , the full exaltation , the full name , all and every one call for full acknowledgement . but full acknowledgement cannot be , if this text be taken tropically . it is mentall onely when the joynts are stiffe , and the tongue still : and though the service may be right to god in the heart , to others it is not at all knowne to be there without either outward subjection or confession outward . yea where god hath manisted his sonne to be the high exalted saviour of soule and body , it is contempt , or at least neglect , if the body and soule doe not humbly in the church shew themselves , as is commanded , to be his saved . tertullian , origen , cyprian , hierome , chrysostome , augustine , cyrill , bernard , all the fathers that ever i saw like this consequence , nor have i yet met with any late orthodox writer that contradicts it . i need not stand long on , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , the text is plaine . wherefore god exalted him , therefore must we be humbled ; and wherein thereof should we most highly esteeme . there is cause enough in the one to induce the other , and the sequell is so necessary , that without blasphemy no man can denie it . for my part i dare not breake the generall rule of the ancient and moderne churches to broach , and maintaine singularity . the perpetuall truth is that those places onely in the old and new testament are necessarily allegoricall , which either in the history , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the letter , varie from the truth ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the explication of the cause , are repugnant to the law of god. gods third commandement , and our lords first petition will have the most sacred name handled with all manner of reverence . i goe not then beside the analogy of the scripture in following the simple sense of this text ; but sure i am , who take it figuratively , chop off the visible part of gods service , and shew no regard of the super-exalted name at all . the apostle would have us be imitatours of god , eph. 5.1 . if imitatours , then whose person god exalted , and set forth his name , exalt we his name and person . god his way , we ours . he by giving , we in acknowledging . if you doubt , read and beleeve . god hath highly exalted him , and given him a name above every name ; why ? that at the name of jesus every knee should bow . this bowing at is one end , who is not wilfully blind doth plainely see . in , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , having made good the ground , i am now ready for the worke . the apostle could best place his words , and in our dialect standing right , i will not disorder them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . at the name of jesus . at which sacred name i humbly bow unto the blessed trinity imploring the grace of the one-most god , that in the name of jesus , by the power of the holy spirit , i may interpret , and all learne this text to the glory of god the father . the syriack , the vulgar , arias montanus , erasmus , read in the name of jesus , beza , zanchius , and our kings translation , at the name . indeed the hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the preposition according to both languages , which we in the generall sense , as a note of rest , translate in , in scripture varies often . sometimes it signifies by , as acts 4.10.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the name of jesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it this man stands whole , and that is it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereby we are saved . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the grecians , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the hebrewes , comprehends genera causarum . sometimes among , as mat. 11.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among , not in them , that are borne of women , john 1.14 . the word was made flesh and dwelt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among us . sometimes with , as luke 4.32 . his word was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with power , 2 cor. 13.4 . we are weake , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with , not in , him . for in the next words it is said , that we shall live , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with him . sometimes from , as john 1.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 john 1.1 . from the beginning was the word . nonnus therefore addeth in his paraphrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without , or before all time . for no time was in that beginning . so 2 cor. 4.3 . if the gospell be hid , it is hid , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from , not in , them , that perish . sometimes it abounds , as marke 1.15 . repent and beleeve , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the , not in the , gospel . where therefore saint matthew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , math. 3.11 . saint luke , that doth lesse hebraize , leaves out the preposition . for in casu instrumenti , to expresse it , is an hebraisme . sometimes it is periphrasticall , as matth. 6.9 . our father which art , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in heaven , is if the articisme be observed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as the hebraisme in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , o our heavenly father . acts 26.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the vulgar hath omitted , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instantly . sometimes , to , unto , &c. as luke 1.17 . he shall goe before to turne the disobedient , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to , not in , the wisdome of the just . rom. 5.21 . as sin hath raigned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto , not in , death , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes it plaine , so might grace raigne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto life . sometimes at , as rom. 8.34 . who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the right hand of god. matth. 18.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at that time . mar. 16.5 . they saw a young man sitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the right side . luke 13.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the same season , and 14.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at his comming in ; nor have grecians a more proper word to expresse this sense . these are the severall acceptions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which i have observed in the new testament . the same they may finde in humane authours , who are not satisfied with this . to our purpose now : all will grant that , if we should translate in the name , by in , could not be meant among , nor with ; for that were non-sense . so of the eight variations , two are absolutely cast hence . but if in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we will understand by , or from , then by the name occasion is offered , and from the name a sound argument drawne for bowing . or will we have a pleonasme here , and make a redundance ? for in case of the instrument in hebrew , greeke , and latin , if in be expressed , it is not felt , if omitted , it is not required . the name then expressed , or pronounced will be the externall impulsive of genuflection . or if you will have it periphrasticall , it must either be of the adverb , & then it is namely unto jesus ; or of the adjective , and then it is unto glorious jesus ; or of the verb , and then it is when jesus is named . or will you have it to the name ; then it is in honour of the name . or will you have at the name ; then in , or at the mentioning of jesus . for what is a name save the expression of a thing ? the greek therefore is emphatically set downe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in or at the very name . the very name is the externall mover of the minde unto the internall object . accept then any one of these sixe takings , and the first terme of the act is the name jesus . that is it , because the apostle saith it was therefore given ; and no other it , because it is the name above every name , as before . i would not seeme to dazle your eyes , i say not to the elements , the letters , syllables , or sound of the name , but to the sense . at the name , that is , when the name is named , to the person whose name is mentioned . at the name we minde the person , and are incited to the duty . this divine motion therefore from the name is by the name directed to the end , wherein it resteth . nor can we ordinarily proceed otherwise . from names we goe unto things , and without names we know nothing was at large before . indeed god firsts exalts the person , and then gives the name , he sees the person as he is , but we by his name discerne the person . at the name beginning , by the most highly extolled name most highly we extoll the person . shall i illustrate it ? i will by that , which every one acknowledgeth to be just . in , or at , or by , or from the consigned words of the scriptures we know the truth of god thereby expressed ; because we know whose they are , and what is contained in them , in , or at , or to the reading , preaching , and hearing of them we addresse our selves in all reverence with bended knees , uncovered heads , and with hearts , hands , and eyes lifted up unto the authour . is this damnable superstition ? or will any sound-hearted christian thinke it in vaine ? behold , the name at which we bow , discovers unto us the substance of the whole scriptures . all are to bring us unto christ , and jesus is the sum of all . at the mentioning then of that name were we left to our owne wils , would we not heare , and speak it with honour to our saviour ? or did the church only command the reverence thereat , is it not the breach of the first commandement not to doe it ? but god requires all manner of honour to his name , exod. 20.7 . christ prayed for the due performance thereof , matth. 6.9 . and here the holy ghost dictated in what name the glorious trinity will be most honoured , and how at that . who gain-saies this , gain-saies the law and gospel , and who wilfully damneth it , doth , as much as in him lieth , shake the very foundation of true religion . the father will not have the name neglected , the sonne will have it sanctified , and the holy ghost shewes us how . the father gave the name , that at the name ; the sonne received the name , that at the name ; and the holy ghost declared the name , that at the name of iesus every knee should how . it is plaine then that to bow at the name is another gift unto christ . to give him such a name is one ; to give him , that for such a one , it should be taken , is another , said the reverend bishop . for given it may be on gods part , and not acknowledged on ours . yea if we recall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the rationative particle , that , it seemes god counts not the name so exalted , unlesse we signifie , as he would have us , that we esteeme it , super omne nomen , above every name . indeed they are not few , who make in , or at , a simple note of rest ; and by the name understand the person to whom they , and all must bow ; yet will not onely not doe it themselves , but travell sore to keepe others also from it . to discover how they deceive themselves , and others , observe me a little . that in , or at is a note of rest ; that the name concludes the person ; that to bow to the person is a precept , are true . but these , that the whole of in or at , is a note of rest ; that the whole of the name is the person ; that the whole of the precept is to bow unto the person , are false . for the whole of in , or at , is not a note of rest , as before was proved . nor is the name the whole of the person , but significatively , nor the person the whole of the name , but subjectively . nor is bowing to the person the whole of the precept as hath beene already , and shall be further opened . but in the name to bow , that is , in the person , is neither from the letter , nor by any consequence of the text. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and will not hold in common sense . for who can bow in the person of god and man ? he once humbled himselfe for us , but who in his person , either when he was in swatheling cloathes , ever bowed before herod , or , in the councell falsely accused , before pilat . much lesse now he is exalted wants he such humility . nay , who can bow at his person now he is out of our sight , and above our reach ? his name is with us , then in , or at his name we may . yet in his person , they say , because in our proper persons we are unworthy to accede unto god. a very proper shift to put off a peculiar duty . it is true , we are unworthy ; but i grant not all the rest , unlesse at in , be understood by : for although what we are , we referre to christ , and without him are nothing , yet this is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or refuge for the not doing what is commanded . because it is the precept of god , not an institution only of the church . the first word of this verse inferres the one , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every knee , the other . we therefore resting in christ , who reposed all his in himselfe for us , every one in his proper person , body and soule , by the person intervening , worship god. for his majesty , hid of it selfe , existing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , essentially in christ , through him becomes visible to us . but yeelding all this , that it is in , or by the person ; or more , that it is to the person , and in the glory of the person , yet this is not all . for beside , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , faith or acquiescence in the person , and the end thereof , here implicitly , is expressely commanded a worke of faith beginning at the name and ending in the person . a worke that shewes his super-exaltation indeed . he is exalted to whose person we bow ; but he , at whose name onely , much more . bowing then , not at the person onely , as some , nor at the glory onely of the person , as others , which are both out of our sight : nor at the power onely of the person , as many , which sets no time for the act ; but at the name also which is below , and hath a time with us , we shew our high respect of him in his power , and glory . yet thus respecting him , doe not with the heretickes in saint chrysostomes time , thinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this glory to be above all glory . infinite that as himselfe is , this from us finite . that he hath by nature , this we give , and no doubt should , at the name . for god hath made his name his memoriall , exod. 3.15 . psal . 135.13 . hosea 12.5 . his memoriall wherein , or at he will be remembred , and whereby he will be mentioned . how remembred ? how mentioned ? with no regard ? not so . it brings him before us , how then shall we behave our selves before him ? no otherwise , then did the israelites , by bending downe the head , and bowing themselves , exod. 4.31 . for the same memoriall is from generation to generation , as in the former quoted places . the prophet david invites us to it , psal . 95.6 . and the blessed virgin will not have it otherwise handled , luk. 1.49 quod semper apud se sanctum est , sanctum etiam ab hominibus hab●●●●● , saith saint augustine . holy things must be valued as they are . the most holy most highly . not high enough unlesse with the motions of the mind goe also the gestures of the body . nor is this doctrine new : it was figured in josephs dreame , gen. 37. ver . 9. th● sunne , the moone , and the eleven starres made obeysance to me . this jacob interpreted thus : shall i , and thy mother , and thy brethren indeed come to bow downe our selves to thee unto the earth ? v. 10. how can this be taken , but in a mystery , his mother being then dead ? this was not therefore accomplished when joseph was advanced in egypt ; for neither did his father adore him , nor could his mother being dead . in christi ergo personâ facile intelligi potest etiam de mortuis , in the person of christ therefore it may be well understood , even of the dead , according to that of the apostle , phil. 2.10 . for god gave him a name above every name , that in , or at the name of jesus every knee , celestiall , terrestriall , and infernall , should bow , saith saint augustine . the first that i find in the practise was moses , and then when joshuah , whom by the spirit of god he so called , as a figure in name and action of jesus , sought with amaleck . for whilst hoseas now called joshuah was in fight , moses , being on the top of the hill , beholding the typicall deliverer , does homage to the substantiall , exod. 17.11 . expansis manibus orabat residens , quia illi nomen domini jesu dimicabat , dimicaturi quandoque adversus diabolum ; he there residing prayed , because the name of the lord jesus , who was to fight against the devill , did skirmish there : and with his hands extended , to shew the necessary habit of the crosse , wherein christ should obtaine the victory , saith tertullian . the name which by the spirit he gave to hoseas , as the shadow , was the externall mover to the worke . and now the name was in action , the honour might well be in act . but not till now ; because till now , beati nrminis jesu nusquam facta est mentio , never was that blessed name mentioned , saith origen . now it was knowne unto moses , and by him exalted now . because what he found victorious on the hill , must needs be glorious on the mount. with the psalmist his name is great , psal . 75.1 . ibi magnum , ubi pro suae majestatis magnitudine nominatur , there great , where mentioned according to the greatnesse of his majesty , as molerus . holy and reverend is his name , psal . 111.9 . sanctum nomen ejus , ubi eum veneratione & offensionis timore nominatur , holy his name when named with veneration , and feare of offence , saith saint augustine : so great , so reverend , that the prophet david will have us extoll the lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in or at jah his name . how in or at ? even , laud abiliter nominando , by mentioning it worthily . and so worthily that he invites us to bend the knee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the faces , representations , or symboles whereby he is principally knowne , psal . 95.6 . but he is principally knowne by the name above every name ; at the name then , and in that speciall manner . what was therefore prophesied and confirmed by oath , isa . 45.23 . is spoken of our saviour in that chapter : applyed to christ , rom. 14.11 . and fulfilled according to this text , phil. 2.10 . for that bowing to him in isaiah , without the mentioning of his name , is here expressely at the name . as if it had beene said ; to me , who am the saviour , and though , when i will be in the flesh , i shall be contemned ; yet after my exaltation at my name shall every knee bow . as these texts then are paralleled by the fathers , the last leaves not out the former , but sets them forth unto the full . tertullian thought so : there is , saith he , one christ , ad quem se curvare genu plane omne fatetur , to whom every knee doth visibly shew it selfe to bow . bishop andrewes could find no ancient writer ( save he that turned all into allegories ) but literally understands it . save he ; who is that ? indeed there are now extant that strangely transforme every text which makes against them ; but who , if the parenthesis be his , must be understood there , i confesse i know not . not origen i am sure : for he speakes it out . quia nomen jesus est super omne nomen , idcirco in nomine jesu omne genu flectitur ; because the name jesus is above every name , therefore at the name of jesus every knee is bowed . againe , non in hoc vocati sumus , &c. ut genua flectamus diabolo , sed ut flectamus genua in nomine domini jesu , we are not called unto this , that we should bow the knees unto the devill , but that we might bow the knees at the name of the lord jesus . againe , vocabulum jesu omni adoratu , cultuque appel ari , &c. the glorious name of jesus ought to be named with all manner of adoration and worship . and againe , omnes hi qui in nomine jesu flectentes , per hoc ipsum subjectionis suae insignia declararunt , all these who are bowers at the name of jesus , by this very thing have given notable tokens of their subjection . saint cyprian is as plaine : god the father commanded that his sonne should be worshipped , and the apostle saint paul , mindfull of the precept , ponit & dicit in nomine , &c. sets downe how , and saith , at the name . novatianus saith , omne se in nomine ejus genu flecter● t , every knee should bow it selfe at the name of him . saint athanasius tels us , the sonne of god , homo factus & jesus appellatus , made man , and called jesus , hath this honour , that every creature doth flectere sibi in nomine suo , bow the knees to him at his name . and in another place he saith , that the church did , and shall bow in nomine jesu , at the name of jesus . saint ambrose hath no other exposition of it ; nor other hath ruffinus . saint hierome , on the text , vnto me every knee shall bow , recites this of the apostle , and saith , perspicue significatur populus christianus , there is plainely signified the christian people . moris enim ecclesiastici , &c. for so to bow is the custome of the church . saint chrysostome denies it not to be the glory of christ , but saith it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the highest glory to bow at his name . saint augustine affirmes that christ after his suffering received , quae consequenter contexit apostolos , all that the apostle by consequence hath linked together at philip. 2.9 , 10 , 11. as if the exaltation of his person appeared not , but by our exalting of his name . cyrillus alexandrinus cals it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a most significant sacrament , declaring that christ one , is god in , and with the humane nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , remaining still what he was before . and at the same councell of ephesus , in his oration he saith , this is illustrious to shew that christs obedience made him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both glorious , and worthy of admiration , and conciliative of all goodnesse unto us . the fathers in the councels render it in , or at the name , and i find it not otherwise interpreted in any church . it seemes there was either neglect , or irreverent performance of it among some at the time of the councell of basil . for there it was constituted , that when the glorious name of jesus was mentioned , whereat every knee ought to bow , omnes caput inclinent , all should bow the head . the devout faithfull , audito nomine , hearing the name jesus bow the head , or bend the knee , so alphonsus abulensis . according to the custome of the ancient christians , soli nomini jesu , quando nominatur , fit reverentia , reverence is done to the name , when it is named , so estius . we bow the knee and uncover the head , ad mentionem domini jesu , at the mentioning of the lord jesus , so osiander . in hoc nomine , quod est jesus , at this name , which is jesus , so gorran . musculus tels us , omnino in usurpatione nominis dei declaratur , quam sancte & reverenter de deo sentiamus , that the usage of gods name doth declare our esteeme of god. for he that religiously thinkes of him , cannot usurpe his name irreligiously . you shall see many , saith he , that will put off their caps , and shew some other token of reverence , when any mention is made of the king , to declare how reverently they doe judge of their ruler . and among christian men you may find many that make mention of god the father , of his sonne christ jesu our lord and saviour , and of the holy ghost , and heare it also of others without any token of honour . stupiditas ista plane indicium leniter de deo sentientis , quicquid tandem ore proferatur , this blockishnesse doth verily betoken a light opinion of god in heart , whatsoever be said in word . i know master calvin is of no small esteeme , and he brings this for an argument of our saviours deity ; that god gave a name to his christ , whereat every knee should bow . if zanchius have any repute , it is required , that signification of reverence be given , ad nomen dei ● um prosertur , at the name of god when it is pronounced , as many men doe when they heare the name of their king. may he be of note among us ? then in , or at the name , is , ad solam momi● nem nominis , at the onely mentioning of the name of jesus , for so he expounds it . nor doubted he , but thence the most ancient custome arose in the churches , that when jesus was named , omnes aperiant c● put , all men should uncover their heads in testimony of adoration . what though the sorbonists , rhemists , papists , hold it a duty of the text ? shall not we therefore , and without superstition we ? see what conradus vorstius , in behalfe of the reformed churches , writeth . si quis ad mentionem dei , aut christi , aut jesu , &c. signum aliquod honoris exhibere velit , per nos sane licet , id que passim in ecclesiis nostris fieri videmus , nomine re● lamante , nomine indignante . if any man will at the name of god , or of christ , or of jesus , &c. exhibit some token of honour , truely among us it is lawfull , and we see it every where done in our churches , no man disclaiming , no man disdaining it . nor did master calvin , what are the schismatickes say , reprove the sorbon sophisters , for bowing at the name , but for bowing at the sound , not to the sense , as there vorstius testifieth . if we come unto our owne churches , at the first yeare of queen elizabeth , 1559. it is injoyned , that whensoever the name of jesus shall be in any lesson , sermon , or otherwise in the church pronounced , due reverence be made of al persons , young and old , with lowlinesse of cursie , and uncovering of heads of the mankind , as thereunto doth necessarily belong , and heretofore hath beene accustomed . in the first of king james of blessed memory , 1603. both the vnirversities , oxford , and cambridge , doe affirme , that reverence done at the name of jesus is no superstition , but an outward signe of inward subjection to his divine majesty , and apparent token of our devotion . in the synod begun at london , 1603. it is thus expressed : when in the time of divine service the lord jesus shall be mentioned , due and lowly reverence shall be done by all persons present , as it hath beene accustomed . this was among the rest published under the great seale of england , hath continued , and is still in force , for ought i know , at these times . doctour whitaker did honour at the name of jesus ; bishop whitgift saith , to bow at the name is of many hundred yeares continuance , and christians used it in the beginning . doctour w● llet allowes it , when the minde is free from superstition ; so doth doctor fulke , doctor airy , doctor b● yes . the most learned bishop andrewes will satisfie any man that shall not be willfully blinde . master hooker cals it harmelesse , there is no superstition at all in it . doctor page refuteth all master prynns arguments , and justifies bowing at the name of jesus , most christianly and learnedly . master giles widdowes , maintaines it stoutly against the lawlesse , kneelesse schismaticall puritan . and it at this day is preached and practised by the most learned in the kingdome . in all churches , old and new ; easterne and westerne , romish and reformed this exposition hath beene well liked . master cartwright knew not what to say against it , and therefore his followers cannot abide it . we dare not so much as speake of an earthly king unreverently . dare we not ? then what reverence doe we owe unto christ the king of heaven and earth ? saith master perkins on this text. we owe much indeed , and have promised much , but god helpe , we performe little , and our little performance hath made a great disturbance in the church of england . so great that this very duty of the text is by too many held superstition . certainely there is irreligion in them that so vainely handle the text , but in the duty can be no superstition . for the apostle saith it is done at the name unto the glory of the father . from whom it hath beginning , in him it ends . where it is so done , is no vaine honoring of that which should not be honoured , and therefore no superstition . but grant there hath beene superstition used in it , as zanchius saith , there was in bowing of the head , and many other godly constitutions . suppose there hath , must therefore the divine institution be cast away ? in running after sermons is there not superstition among a great many now ? what will you doe then ? will you abandon hearing ? god forbid . remove , saith bishop andrewes , the superstition ; and retaine sermons still . doe but even so here , and all is at an end . we may be in fault , the duty can be in none . if the fault be in us , we ought to amend . gods prescription may not be annihilated for our miscarriage . it is excellent to sweepe superstition out of the church ; but chiefe wisdome not to sweepe any of gods religion out with it . reverence begins to abate on all hands , i pray god , that we by this guile of the devill may never lose our religion . it is not the crying superstition , and damnable superstition , that can make it such . stop we our eares at such foule blasphemy : looke to the text , follow it , and pay , as god requireth , a reverent carriage even to his sonnes name . what god hath exalted , exalt we and feare not . for god being honoured by it , we , at the generall day , shall , when all knees must bow at once , find comfort , that we on earth have so bowed at the name of jesus . what the name signifies , and why at this name rather then any other , was in the former verse . if any insinuate the minde , that thus exalting the name , i preferre one person before another in the trinity : it is answered , that cannot be . for god will have us this way declare that we acknowledge jesus to be lord equall with the father , and the holy ghost ; and that he received this name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to his humane nature , which he ever possessed in himselfe according to the divine . the text therefore is not simply at the name , but at the name of jesus . which is the name of one person consisting of two natures , divine and humane , as before . at the name then of jesus inferres that the whole person is to be adored ; the word and the flesh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with one and the same honour , as the fathers in the councell of ephesus defined . the worship may not be divided , because undivided is the person . yet true it is , that the godhead , by and of it selfe simply , ought to be worshipped , and not the flesh , save in the person , and for the godhead . but seeing the apostle directs the worship to the whole person , non est cur ab adoratione deitatis separetur caro , there is no reason why the flesh should be separated from the honour of the deity , saith zanchius . and if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , honorificall for the father to have his owne sonne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lord of all ; who can doubt , saith cyrillus alexandrinus , but that he kept for him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the free and superexcellent dignity of power and domination above all ? in this adoration then is nothing taken from the father , or from the holy ghost , and given to the sonne ? nor any thing given to the son , which is not equally to the honour of the three persons in the unity of the essence . but hereby is manifested , that the person vilified in this name , was the sonne of god and man , and is now in the same name to be adored by all as god and man , which cannot be said of the father , or of the holy ghost . of the sonne alone , because he onely was incarnate , and yet , as i have ever taught , to the glory of the most transcendent trinity . it is apparent now , that we cautelously observing the idiotisme vary not from the sense of the phrase . at the name we rest not vainely in the sound , but are carried to the substance of the name , or object of our faith , the person of jesus christ . not to the humane nature , seorsum , & per se , severally , and by it selfe . for so doing we divide the person , overthrow the communication of proprieties , and the due unto the creator we render to the creature , which is idolatry . yea , if in our worship we can consider the father , the sonne , and the holy ghost , three subsistences , and one substance ; yet all this availes not , unlesse we take with us our mediatour . if we mind not a true man-hood , gloriously united to the god-head , without change of either nature , without mixture of both , whose presence , whose merits must give passage , vigour , and acceptance , our prayers ascend in vaine . at this worke thoughts should be holily mixed of a god-head and humanity , two natures in one person , and of the same deity in divers persons , and one nature . bestirre our selves we ought so to distinguish these apprehensions , that none be neglected , so to conjoyne them , that they be not confounded . we sin , if fixing the heart on one , we exclude the other : retaining all and mentioning one we offend not . who rest their thoughts upon the humanity must still adore the deity , and thence climbe up unto the holy consideration of the blessed trinity . for in jesus onely is that mystery revealed to us , and through him onely is our worship directed to the sacred trinity in unity . following this short weake counsell , study and pray that you may apprehend right , and worship well . be thus minded , and bowing at the name you shall not be superstitious . bow and honour jesus heartily : for the more we honour him , the more we honour the whole trinity . if you cannot beleeve me , yet let not the apostle misse your faith . it is gods command , he saith , and therefore our duty . minding the one , we shall not forget to pay the other . endevour we to pay it sincerely , and the god of heaven direct us , enable us , that when we worship him , we may neither prove sacrilegious nor idolatrous . the jewes , infidels , and philosophers , that abjure , scorne , and deride the name of jesus ; the schismatickes , whether catharists , anabaptists , brownists , separatists , or whatsoever called , that neglect , and contemne all manner of outward reverence at this name ; the papists , that superstitiously use it , and the prophane , that in their debauchednesse , most impiously blaspheme it , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there the holy ghost will have the name super-exalted by god , by us also super-exalted with respect and honour . the arrians , and other heretiques , that hold christ a meere man onely , or a god in name , not indeed ; the cerinthians and colarbasians , that make jesus one , and christ another ; the nestorians , that determine two persons in christ , one of the divinity , and another of the humanity ; the timotheans , that thinke him one person of two natures mixed and confounded ; and the romanists , that constitute the pope , as another head , beside christ , of the church , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the honor at the name is to immanuel , in one person perfect god , and perfect man. god hath so made him head of all , above and below , that at the name of jesus every knee should bow . this and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the union , and our salvation . true christians we seeing that god hath exalted the person and the name , and knowing why , are bound in conscience for the same reason to exalt the name and person . not according to our owne humours , but in analogy of that truth , which is set forth for us to beleeve and doe . we seeke no by-wayes to avoyd the duty , nor lead we others from it . a plaine text paralleled by others literally , must we understand properly , as the other are . the truth expressed in the letter cannot be mistaken , but by a figurative construction the letter may be forced to a wrong sense . the sense of the former verse , which is the ground of this , being literall , makes this literall also . we have proved it ever so conceived in the church , and will not alter it now . nay dare not ; because we are sure that by the third commandement , and the first petition gods name , whether spoken , read , heard , or written , must have reverent usage . and if it must , may we deny that manner , which himselfe hath expressely prescribed ? the anathema sounds still in our eares , cursed be he , that taketh from , or addeth to . if god then will have outward worship exhibited at the name , in the name of god let him have it . if he will be so honoured , that is reason enough , why he should . but he hath given reasons store , if we will not doe it now , we are now in contempt , and without repentance shall be without excuse hereafter . nor may we thinke to leave the duty undone , because some count it superstition . indeed at the name , and no more were vaine . but at the name to bow unto our saviour is one way we worship him , and we have no other way to come at him , save by his name . he is gone , his name is left , that by his name we may minde him , and through him adore the blessed trinity . at the name therefore let the heart ascend unto the person , and outward obeysance expresse our faith in , and high esteeme of whole christ . as true god , and true man ; for as god and man he is exalted in person and name , that at the name of jesus every knee should bow . tract . v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every knee should bow . god who made the whole creature , lookes after all he made . the soule principally , because it principally resembles him : and the body next ; because in that organ he will have the soule glorifie him , 1 cor. 6.20 . the fathers therefore according to the scriptures carefully set forth a two-fold worship of god. internall the one , externall the other . both congruous to the word , and from a heart purified by faith proceed both . both spirituall , because both are motions of our spirit renewed by the holy ghost . for such worshippers will god have , as shall serve him in spirit and truth . john 4. vers . 23. such as in spirit practically mortifie the workes of the flesh , and in truth contemplatively maintaine sound doctrine , is one of theophylacts expositions . such as moved by his spirit doe all things sincerely in faith , according to his will , and unto his glory , is polanus full interpretation . such as include not god , like the samaritanes , in a certaine place onely ; in spirit therefore , not locally : and such as worship not , like the jewes , in the vanished shadowes ; in truth therefore , not typically , is the generall consent of divines . who then by this text exclude all outward worship , doe both wrong it , and teach their owne ignorance . because the outward worship is not separated from the inward , but with it proceeding from the spirit , with it also is spirituall . not saint pauls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , corporall exercise good for little , but , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the godlinesse profitable unto all things . 1 tim. 4.8 . quid mibi prodest si genua corporis mei ad orationem veniens flectam deo , & genua cordis mei flectam diabolo ? for what doth it profit me , saith origen , if comming unto prayers i bow the knees of my body unto god , and bend the knees of my heart to the devill ? he meaneth , not that the knees should not bow , but not bow without the heart . without the heart the outward worship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gains nothing ; joyne both , and the pious act , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gives fruit in time to come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and doth now refresh , and then , saith saint chrysostome . of the body it , therefore bodily it ; not of the body onely , and therefore is godly . going with the minde it is holy by the spirit that sanctifieth the soule . whom god hath joyned together , let no man put asunder , soule and body in his service . for true christian obedience comprehends , totos nos , us whole . quanti quanti sumus , we , such compounds , as god made us , ought in all things , and with all we are , simply to submit unto his pleasure . what and as he wils , is required of us in the powers both of soule and body . indeed prov. 23.26 . wisdome cals for the heart ; but not for it onely . for , in the very same verse , it is said , the eyes must observe . god will have every member faithfull in its office , the heart and all ; not all , or any of them without the heart . the heart is most acceptable , yet the rest are not left at randome . they subordinate , the principall being right , will be conformable all ; chast the eyes , obedient the eares , undefiled the lips , pure the hands , and flexible the knees . every one according to the use , more or lesse , is charged in the scriptures . to a more speciall use more specially some . the knee and tongue here , because they are sittest for the worke in hand ; the knee for humiliation , and for confession the tongue . i free not any man from this duty , the holy ghost by the apostle hath bound , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every one . none are exempted , not one of the ministery , nor one of the laity , not one of the lords , nor one of the princes ; learned , and unlearned , meane , and mighty , let all looke to it . all , psal . 22.29 , 30. all , isa . 45.23 . all , rom. 14.11 . and here every knee of things in heaven , in earth , and under the earth . above the earth i teach none , and under the earth none will be taught . we are in the midst , and of us all and every one make a full comprehension wheresoever we are . no man hath a priviledge not to doe it , nor will simple ignorance , much lesse wilfull , excuse the neglect . for who preferres not the name , which god hath given christ , above every name , puts the lie on him . god saith it is above every name , yet there be , that say it is not . here is high contradiction , and being it is such , i beleeve god , who will not may doe what they please . by the grace of god i doe , who doe not , and doe hinder others , shall , at last , in horrour , if mercie prevent not , be compelled unto it : for , for such ill agents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is no ignoscence left , saith saint chrysostome . no ancient fathers , no moderne divines gaine-say this . o , how excellent is it for every one to practise that in the time of grace , which all confesse shall be in full execution at our entrance into glory ! assure your selves nothing may be required of every one then , which is unlawfull for any one now . for grace , and glory differ not in essence , but degrees . the nearer therefore the militant church commeth to the triumphant , the more perfect she . perfect here no man can be , yet that every one ought to contend unto perfection is very apostolicall . not in one thing onely , and not in others , in every thing , as is revealed , the action and manner should be observed by every one . god speakes not without purpose we all know , take we heed then , lest any of us heare with a purpose not to doe as he speaks . much hath beene said of this duty , and much more followes . god give us obedient hearts , that our reverend esteeme of the name , which he hath superexalted , may appeare before men to his glory , and our peace . remember who have learned , and amend who have neglected . it is no shame for either sexe , old or young , to deceive the devill . the white devill saith it is idolatry to bow at the name . the holy ghost saith , at the name of jesus every knee shall bow . what will we doe ? can any christian doe other then obey god ? if the name be an image , it is metaphorically , and can it not be so , and be not an idoll ? can men be so injurious to their saviour , as to thinke that , whom he sent to beginne , and further our devotions will beguile us in them ? god forbid : submit every one therefore to the motion of the spirit : give jesus his honour , and the devill will flie . a lier he from the beginning , and so shall appeare in the end . the universality will be at full in the severall rankes : the subjection is next , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the knee should bow . it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hebrew , because it hath the peculiar faculty of bowing . another part may bow and nothing else with it , but if the knees once bow , all the members are in submission . for in genibus , vel in nervis , & musculis circa genua , consistit robur corporis , in the knees , or in the nerves and muscles about the knees , consists the strength of the body , as schindler . if they then yeeld , no member of the body doth stand out . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore , say etymologists , as well , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the energie there , as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the inclination , or pronenesse toward the earth . the knees are made to sinke downe the whole frame , and enabled to raise it againe , and uphold it standing . for they are commissiones femorum , & crurum , as isidore , the setting together of the thighs and legs . the strongest supporters are united by them . by them onely are they at once humbled , and being humiliated , are at once advanced by them onely . but it is not my part to anatomize the knees : plinie can tell us , hominis genibus quaedam religio inost , and to teach that god careth for our knees , and will be served by them , is mine . by the knee properly , and really . there is no metonymy , nor metaphor in the word . the materiall i intend , and all that riseth and fals with it . because the action is reall and proper , as the the hebrew word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , isa . 45.23 . doth declare . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies , inclinationem capitis cum aliqua parte corporis , a bowing of the head with some part of the body , as schindler expounds it . this suits with our bowing at the name of jesus , and may answer them who object the easter stations in the primitive church injoyned by the councell of nice . for standing there opposeth sitting or lying downe , or kneeling on the ground , but not this kinde of b●●●●●● . stand and bow thus we may , and so they did , as is to be seene in the collections of alphonsus pisanus . in oratione diei dominici à pascha usque ad pentecosten , &c. non oportet flectere genua , sed stantes orare & inclinari , at prayer on the lords day , from the passeover to pentecost , &c. they were not not permitted to kneele or sit , but standing they prayed and bowed . the very same words hath franciscus turrianus in his translation of the nicene canons out of the arabick . but if we looke a hundred years further , tertullian may be seene opposing the stations unto processions . nonnè solennior erit statio tua , si & ad aram dei steteris ? will not thy staying be more solemne , if also thou stay at the altar of god ? they were not therefore called stations , because there might be no bowing ; but being times of publike convents were termed stationum dies , because in them all the godly were commanded , stare in ecclesiis diutius , to abide longer in the churches , and humbly appeare before the lord at the sacred actions , saith junius . ioyne these , and as there was no bending the knees to sit , so neither was there walking suffered , nor going forth before the participation of the sacrifice , and execution of the office . all other gestures of reverence , as lifting up the hands temperately , bowing the head and other members in humility , &c. i finde in use . our practise then is not crossed by their stations , their stations reprove our running out and in at the time of divine service : nay , they proclaime our sitting most irreligious , nisi exprobramus deo quod nos oratio fatigaverit , unlesse we upbraid god that his service hath wearied us , saith tertullian . our purpose is not lost , nor are we diverted from it . there was ever corporall bowing unto god , and i beleeve the hebrew word we stand upon is never taken improperly in the old testament . a synecdoche i know is in it , part is put for the whole , one outward act for the outward and inward . and if i say this one principall implies all other , uncovering the head , humbling the face , lowlinesse of cursie , &c. i still keepe the simple sense , and erre not . not from the morall law , for in the negative precept , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very lowest humiliation , even of the face to the earth being forbidden , no other may be admitted before idols . nor from the meaning of christ in the gospel , for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adoration , concludes all the externall ceremonies of worship . nor from the septuagint at isa . 45.23 . for they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nor from the apostle at rom. 14.11 . and phil. 2.10 . for he followeth the seventy , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus referr'd is even an outward expression of true humility , or pretended within . if we observe translations , in the vulgar we see the knee must be bowed , and so in arias montanus . if it will not , it shall be made to bow . the syriack saith , it should bow , so doth erasmus , beza , &c. if it doe not , it ought to bow . some passively , actively others , the word carries both , and the difference makes no oddes . if the fathers call it subjection , adoration , or worship ; what if they doe ? may it not therefore come at the body ? nay , the outward bowing proceeding from the lowly minde , unto the right object is the reall and full subjection , adoration , or worship , which god requireth at the name . for the bowing of the knee is not onely a signe of inward subjection , but being with the heart is true subjection it selfe . adoration it is , and to adore is to honour in the highest degree , that is with the lowest expression . for in adoration is ever implyed a threefold act . first , an apprehension of excellencie : if there be no preeminence , it is adulation . secondly , an acknowledgement of what is so apprehended ; if the acknowledgement be not serious , it is derision . thirdly , an evidence of our subjection : if there be no cleare demonstration , either by prostration , or genuflection , or inclination , or other expression , the worship is not complete . we may be in the temple , and our minds farre off ; if there , they must shew , or cannot be knowne there . for how may we glorifie god for his good service , who will not let it appeare before men ? the wisemen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , falling down did worship christ . and was it not the manner of old ? when they came into the sanctuary , it was . o come let us worship , and bow , and kneele before the lord our maker , psal . 95.6 . and when they went out too . for hezekiah and all his company having made an end of offering , bowed themselves , and worshipped , 2 chron. 29.29 . there is adoration , inclination , ingeniculation ; no full worship without visible humiliation . the argument is pitifull : hypocrites draw neare with their lips , therefore true christians may not use theirs in the service of god. doe the papists bow the knee ? suppose they doe superstitiously , and idolatrously , are we therefore , ad libitum , free to doe what we list ? for their abuse shall we stand as if we had no joynts in ours knees , or use our joynts either for our owne ease , or an exprobration of his service ? now we are at a loose , what prodigious worship doe some beginne to forme ? but take they heed , lest leaving all reverence before god in his assembly , god leave not them and their assemblies . we know the disobedient are threatned to be smitten in the knees , and in the legges with a sore botch , that cannot be healed , deut. 8.35 . but is it disobedience not to bow the knee at the name of jesus ? yes , for god that will not have it bow to baal , 2 king. 19.18 . hath sworne by himselfe it shall bow to him , isa . 45.23 . nor may the common plea of old testament hold , for it is applied unto christ in the new , as meant to be fulfilled in and to him , rom. 14.11 . nor may it be shifted off unto the generall day , no more then our confession . for if the time of grace be for the confession of the tongue , the acknowledgement of the knee should be in the time of grace also . more of this at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as more proper there . isidore saith there is affinity betweene the knees and the eyes . because men , dum ad genua se prosternunt , statim lacrymantur , when they are on , or doe bend themselves toward their knees , be aptest to weepe . if teares be so acceptable to god , that he , as the psalmist desireth , will bottle them up , can the posture be displeasing , which helps them forward ? i doe not make this the apostles argument , but this sheweth that bowing being of outward gestures the humblest , is also the heartiest . for it is a quick sense at the heart , that causeth teares to distill at the eyes . an outward , humble , and hearty motion , that is required . holy kings have performed it in the worship of god , as david , psal . 95.6 . solomon , 1 king. 8.54 . ezechias , 2 chron. 29.30 . so did the prophets , as daniel , dan. 6.10 . esras , esr . 9.5 . micah , mic. 6.6 . the wisemen did so , matth. 2.11 . to us our saviour is the president , luke 22.41 . and the apostles ever kept it in practise ; as s. stephen , acts 7.60 . s. peter , acts 9.4 . s. paul , ephes . 3.14 . so did the whole church , acts 20.36 . & 21.5 . but that was in prayer ; true , then we bow lowest , when we name jesus unto god. but is the act lawfull then , and may it not be lawfull , when god in his word , or by his ministers names jesus unto us ? is not prayer an humble acknowledgement of our unworthinesse , and gods superiority ? is bowing at the name of jesus any lesse , or any more ? yea no man sues unto god , and not in , or at his name . if we be not prepared to carry it before us , our petitions will be preferred in vaine . for god heares us not except we come in that name , nor can we see how to honour him , but through it . in , or at , or through it , as was before expressed , we may . bow the knee the devout will at prayer , and at the sacrament of the lords body , and bloud . it is well , and wished that all would : examples i know , are store in the old and new testament for the one , but none for the other . nor can any produce a more evident precept for either , then this , that at the name of jesus every knee should bow . for we beginning prayer in his name , conclude with it : and the sacrament of the lords supper is the most lively expression of jesus to our soules . so is the one , and the other so . why then is not the naming , or mentioning of jesus sufficient reason of geniculation ? the person signified to us , and by us minded is the same , and we are sure the text is plaine for this whilst we inferre the other . that in the primitive times this bowing was in use eusebius tels , where he recordeth a ● egion of christians on their bare knees unto jesus at the fight of marcus aurelius against the germans and sarmatians about the yeare of our lord 178. tertullian saith that at philip. 2.10 . genu plane fatetur , the knee doth openly confesse , securvande , by bowing it selfe . flectere-genu , to bow the knee declares , not a carnall subjection onely , but a spirituall obedience also to the worship of god ; so origen , and in the forecited places he takes it literally . so doth saint cyprian , and novatianus so . it was the accustomed manner in eusebius time ; athanasius speakes for the time past and to come , omne genu flectebatur , & in posterum fl● ctetur , every knee did , doth , and shall bow . saint ambrose meant it corporally , ruffinus likewise , and saint hierome , saint ch● ys● st● me , saint augustine , and saint bernard , in the former quotations . the councell of nice mentions genuflections in use ; the fathers at the councell of ephesus read this verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and give all adoration outward , and inward unto jesus . at the councell of basil it was in practise still . alphonsus abulensis , osiander , gorran , musculus , calvin , zanchius , aretius , polanus , &c. conclude the literall sense , and like that this duty should be thus payed . the church of england ever since the first reformation observed it thus in the speciall time of divine service . for at the generall confession of our sinnes acknowledging jesus to be lord we kneele . when the apostles creed is rehearsed we bow the knee , head and all . when the second lesson is read , if we sit , yet we bow at the name , and at the gospel we bow standing . sitting or standing when the word is read , or preached , we bow at the name of jesus . this precept then is now observed , but the full observance is not extant now , nor ever will be in this world . for god raigneth now by the gospel , and his majesty is no otherwise honoured right , then whiles the same , being knowne by his word , is reverenced , saith master calvin . grace doth owe her knees , and her knees are not in , but governed by the heart . with heart and knee , bowing at the name , we both testifie that he is lord , who died to save sinners , and retribute glory for the inestimable benefit . for the meaning of the holy ghost is simply to affirme , saith he , that all men should not onely acknowledge christs power with the heart , but by externall gesture of the body , which he noteth by the bowing of the knee , shew forth the yeelding of obedience also . but the word of god hath alwayes enemies , that frowardly resist , and contemners , that prophanely scoffe at it , as trifling , or fabulous . at this day are many such , god amend them , and give his children patience till all things be renewed . such there are , and ever will be scorners . whereby it appeareth that this bowing is indeed begun in this life , not perfected . when all the enemies of christ shall be thrown downe , that they may be the footstoole of his feete , then at the name of jesus shall every knee bow , ad plenum , of those in heaven , in earth , and under the earth . the patricians that deny the substance of humane flesh to be of god ; the paternians , that give the inferiour parts of mans body as peculiar to the service of the devill ; the nefarious postellus of sorbon , that said his harlot and not christ , redeemed us from the navill downeward ; all hereticks also , that worship in spirit , not in truth ; all hypocrites that worship neither in spirit , nor in truth , but in shew ; and all luke-warme christians who have some affection , yet because many will breake , leaving the church , and god too , rather then bend , doe keepe the knee for their own use , or bring it into gods service , as if they were ashamed it should be knowne there , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for the whole of man according to every part is gods , and the outward worship proceeding from the inward , the knee at times to expresse the obedience of the heart , doth he challenge of every one . all neuters , or indifferent soules , halcesaits i may call them , that hold it equall to bow , or not to bow ; all jewes , turks , and pagans , that yeeld no obedience unto jesus ; all agnoclyts , ethicoproscopts , puritans , anabaptists , brownists , or other perturbers of the church peace , that will not outwardly bow , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for there god , who will have all glorified bodies bow at the last day , commands regenerate knees to bow in the time of grace . this and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the union , and our salvation . true christians we are disciplined by god , as well in the state of our body , as in the habit of our minde . both being his creatures , it is most just they should according to his will be ordered both . he hath not circumscribed the one , and left the other boundlesse . our body must pay its due , and the soule hers , and not the body without the soule , that both may be spirituall . we joyne them together ; and worship not without bodies , but in a singular adoration , and on speciall restraint . were we forced to be present at idolatry , we may subject to god in minde , but not bow downe to baal . submitting then in heart to god , and not in body to any other , we give all to whom the whole is due . god will have no sharer ; in all places , at all times , upon all occasions the knee must be the lords , and his onely . no man hath licence to restraine it , when it may be yeelded , not they whom none controll , save god. kings as well as the meanest of the people come under every knee , and are called unto obedience before the lord. whilst they be foremost , the people will be forward . if the heart be right , of what degree soever we be , our necks are not perverse , nor our knees stubborne ; well composed our bodies , to shew our soules are sanctified : we goe not our owne wayes , nor keepe our owne times ; what , and as god hath prescribed we are ready to execute without scruple . it is kindly not to render other service then he hath set forth , but it were sacriledge to barre him any of that . be it how he wils , whilest his name is hallowed by us , our consciences finde peace in him . at the name then , and to the person , without shame , or flattery , or pusillanimity , bend we heart and knee . because the name is supereminent , and by god made the highest ; that at the name of jesus every knee should bow of those things in heaven , and in earth , and under the earth . these are the three rankes of knees , and follow next to be discovered . tract . vi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. of things in heaven , and of things in earth , and of things under the earth . every knee should bow , quod in coelo , in terra , & subter terram est , which is in heaven , in earth , and under the earth , is the syriack interpretation , and the full expression of the greeke . every knee of the celestials , terrestrials , and infernals , as the vulgar , arias montanus , erasmus , beza , the rhemist , &c. whether then it be every knee , which is above , below , and beneath ; or of those things which are there , all is one . wheresoever the knees are , humility ought to be their glory , end bowing the ensigne . i bring not bruits , plants , vegetables , and all creatures to this our reasonable adoration . who know christ , or have facultatem cognoscendi , the faculty thereto , angels and men , just and unjust : all , that shall accompt before the tribunall of christ , are bound to this homage at the name of jesus . these and no other , for no other but these are capable of such knowledge . though all creatures shall subject , yet not all in one manner of subjection . scio quidem omnem creaturam velit nolit subjectam esse creatori , i know indeed , that every creature must be subject to the creatour , saith saint bernard ; but of the reasonable creature , voluntaria subjectio quaeritur , whatsoever be paied , voluntary subjection is demanded . who pay it not willingly , unwillingly shall . according then to the dispositions of the subjects the subjection here is twofold . of the elect the one ; of the reprobate the other . the first being that whereby the apostles and all saints are subject unto christ , salutem , quae à christo est , indicat subjectorum , declares the salvation by christ of the subjects , saith origen . i will rest in , and be subject unto god : why ? because , ab ipso salus mea , from him is my salvation , was the free resolution of king david , psal . 62.2 . the other of the damned is coacted ; for they are victi , non ad p● ati , the conquered , not adopted they . their place therefore is not , l●● us g● atiae , of grace ; the locus paenae , the place of torment 's theirs . so saint augustine . being vessels of gods wrath , they are made the foot● toole of his ire . so the psalmist , psal . 110.1 . though all then be not subject in the first way of obedience unto glory , yet all ought to be , and who will not , shall at last be compelled in the other to destruction . for the same saving power is confounding also . the enabled therfore either for eternall life , or death eternall , are the intended subjects at isa . 45.23 . rom. 14.11 . and phil. 2.10 . the fathers understand it so . in the three sorts mentioned , omnis universitas indicatur , the whole universe of angels and men is set forth , as origen explaines ; cyprian so restrains it , so doth athanasius , ambrosius , hieronymus , and saint chrysostome saith , that the things in heaven , in earth , and under the earth , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole world , angels , men , and devils not one ancient and moderne writer secludes either of these . if any include more , it is more then they can prove the apostle minded at this place . true , all things are under the commanding will , but none save these can come within the practise of this precept . nor compassing all these doe i carry all unto one end answerable to their first originall . for in horrour many , whilest the rest , in grace , and glory , pay this duty . to prosecute our intent , it is first demanded here , whether by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heavenly things , be meant the good angels onely . theodoret understands all creatures , and principalities , quae sub aspectum non eadum , which come not within the reach of our eyes , angels and spirits , good and bad . this zanchius liketh , though beza would not determine it . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concludes the airy also , and who take it thus may minde the devils there . because ephes . 6.12 . they are said to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in heavenly places ; that is , princes of the aire , ephes . 2.2 . saint chrysostome intends , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the just ; they are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things which are in heaven , and heaven is prepared for the just onely . good angels , and blessed soules departed fall downe of themselves before him that sitteth on the throne , and adore him that liveth for ever and ever , rev. 4.10 . this we are sure of ; with the learned therefore and judicious at home and abroad follow we chrysostome . secondly , how can the angels bow at the name when they are called spirits ? psal . 104.4 . heb. 1.7 . hath a spirit a body that it should bow the knee ? to this i answer , that the aristotelians hold the angels simple , and abstracted intelligences , and the platoniks say they have bodies . those the schoolemen follow , after these the fathers go , though not after these in the matter . tertullian saith , omne quod est , corpus est sui generis , whatsoever is , is a body of its kind . and of the angels he writes thus , invisibilia illa , quaecunque sunt , habeat apud deum & suum corpus , & suam formam , per quae soli deo visibilia sunt ; those visibles , whatsoever they are , have before god their owne body , and their owne forme , by which they are visible to god alone . they have their bodies , that is , other then we have , and their formes , as we also have ours . it is onely peculiar to god the father , the sonne , and the holy ghost , if we may beleeve origen , sine materia i substantia , & absque ulla corporcae adjectionis societate subsistere , to subsist without materiall substance , and any alliance of corporall adjection . saint augustine doth not onely attribute bodies to the angels , but cals them , acrea animalia , airy animals . he followed origen , lactantius , basil , and that was the consent of writers in his time , as lodovicus vives noteth . and in his notes he induceth michael psellus saying , oporret , ut divinus asserit paulus , spiritus ministros , qui mittuntur , corpus habere , &c. spirits , ministers , as saint paul affirmes , ought to have a body , wherein they may move , stand still , and openly appeare . in this sense gregory the great termes an angel , rationale animal , a reasonable living creature , such a one as is composed of body and soule . saint bernard also on the words of the apostle , heb. 1.14 . are they not all ministring spirits ? reasoneth thus ; how can they fulfill their ministry without a body , praesertim apud viventes in corpare ? especially with those which live in a body . if in scriptures we read they are incorporeall ; i answer , that we usually call the more grosse , bodies , and the more subtile , which come not under our sense , spirits . with saint gregory therefore i determine , comparatione nostrorum corporum spiritus sunt , sed comparatione summi spiritus , sunt corpora , that in respect of our bodies they are spirits ; but in respect of the incircumscribed spirit , they are bodies . conferred with us , spirituall ; with god , corporeall , as damascene . more probable therefore saith zanchius , is the opinion of the fathers , that the angels be not simply without body , then of the schoolemen , that they are simple and immateriall spirits ; especially seeing the schoolemen approve the distinction of gregory , that comparatively they are bodies , and spirits comparatively . but what bodies they naturally have , we are men and know not ; certainely more excellent then ours , more subtile then the heavens , invisible to our blind eyes , finite , locall , and the fittest for their ministry . may we say the angels have their bodies , and can we not think they have their knees ? saint paul at 1 cor. 13.1 . gives them tongues , and shall he not as well at phil. 2.10 . allow them knees ? they have one said the learned bishop andrewes , as much as the other . and in both places , humanum dicit , he speakes to us after the manner of men : that we by our owne language might conceive what they doe . they doe reverence , and we finde in the scriptures that they have expressions of what they doe . consider what is at rev. 4.10 . & 5.8.14 . and in the 7. chapter 11 , 12. verses , nothing can be more plaine . all the angels stood in the compasse of the throne , and of the elders , and of the foure beasts , and fell before the throne on their faces , and worshipped god ; saying amen ; blessing , and glory , and wisdome , and thankes , and honour , and power , and might be unto our god for ever more , amen . they stand , and have they no legges ? they fall downe , and may they not bow ? having faces , must they want knees ? speaking out , are they without tongues ? they have theirs , we ours . though not as carnally we , they hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with us , whereby their obedience is set forth . and it is confessed by all , that genuflection is but an outward , and some say any outward , humble expression of that within . because therefore the angels some way expresse it , they are some way said to bow , and that way too , which is answerable to the knee . their obedientiall bowing power they yeeld in a supermorall perfection . the doe so , and going before in that practise we need not feare to follow after . what ever some plead for themselves , i am sure the apostle hath left none of us out for to every knee of heavenly things he subjoynes every knee of things terrestriall . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and of things in earth . the conjunction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , shewes that all living men ought to performe the bowing at the name , verified in the angels . all ought , and though all doe not , yet good christians beginne it now , and will goe on with it unto perfection . for they in heaven bowing strongly inferre that there are no men in earth priviledged not to bow . i say not that every individuall man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is on earth , doth or will now bow . for turkes , jewes , infidels , out of the church doe not , and too many christians in the church will not . but that every one voluntarily , or involuntarily shall truly fulfill this scripture at the last day . though therefore it be principally intended then , it doth not follow that it may not be in practise now . for the apostle will have us be presently humble , vers . 5. and presently , because our humility , that reacheth , goes not out , but is perfected in glory . origen saith , omne genu flectitur , every knee doth bow ; flectebatur & flectetur , every knee did bow , and every knee shall bow , so athanasius . j am incurvetur , every knee ought now to bow ; so cyrillus alexandrinus . now to doe it , and every one now , will admit of no prorogation till the last day . christi regnum crescit indies , christs kingdom hath a daily increase , and is not at highest untill it be wholly triumphant . so these propositions are both true . all things are now subjected unto christ : all things are not in full subjection untill the resurrection . proinde vaticinium hoc non absque ratione diversis temporibus varie accommodatur , saith master calvin , this prophesie therefore is not without reason diversly fitted to divers times , as other prophesies doe not perfect christs kingdome in a moment , but describe it unto us in the whole circuit . and though it be a prophesie , yet under this prophesie is a duty required of us . for it is not a prophesie instantly fulfilled , but by degrees . a good christian then will argue thus , must all knees bow at the name of jesus in the last day ? i ought therefore to bow now . pia civilitas est , it is a pious civility so to doe in the time of grace , saith osiander . non interiore modo cordis affectu , sed externa quoque professione colendus est deus , si velimus illi reddere quod suum est ; god is to be worshipped not in the interiour affection of the heart , but by externall profession also if we will render him what is his , saith marlorat . the better sort therefore g● t them to their knees gladly , saith the reverend bishop . they doe so , or else how can they pray , thy will be done in earth as it is in heaven ? matth. 6.10 . if it be so done in heaven , it should be done so on earth , or else our lords prayer must be , as it is among the puritans , out of use with us . nor doe wee this as if god had need of our bowing : but wee would be thankfull , and we , of us i speake , we have need to bow . for by bowing , prostration , extending the hands , et siquid aliud visibiliter , or if we doe any other visible thing , by these we become the more humble and servent at our devotions . neseio quomodo , cum bi motus corporis fieri , nisi motu animi praecedente , non possunt , iisdem rursus externis visibiliter factis , ille interior invisibilis , qui eos fecit , augetur , &c. i know not how , saith saint augustine , but so it is , that whereas these motions of the body cannot be done , save by a preceding motion of the minde , yet by these visibly externall deeds , that interiour and invisible , which caused them , is enlarged . as if there were reaction betweene the inward and the outward ; the inward affection , which moveth the knee to bow , is by the bowing of the knee the more inflamed . who therefore dislike the posture , we have just cause to doubt their intentions . for though god judge the outward by the inward , yet we discerne not the inward , but by the outward . nor let any thinke to be excused , because multitudes doe it not . for if that be sufficient plea , it is in vaine to plead any longer for the truth . but the truth will stand against all opposition , and the pleaders shall be upheld by him for whose sake they plead the truth . by whom was it said , mar. 13.13 . luke 21.14 . yee shall be hated of all men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for my name sake ? what ? were they hated of all men ? no , but of the prevailing number . and doth not christ there say , persevere , and yee shall be saved , not a haire of your head shall perish , by patience yee shall possesse your soules ? these things were written for us , and god be thanked , they are enough , and so let his grace ever make them to us . can we recall those myriades of martyrs that have died in severall persecutions for the name of jesus , and shall we be ashamed who live in peace , eate the fruits of our owne labours , and enjoy the free passage of the gospel , shall we , we be ashamed in all humility to extoll the name ? the name , which in life and death is the sweetest tune , and most melodious harmony , the name of all names , even the name of jesus . let the stoutest opposers produce one of the fathers that mislikes our bowing at the name . i except none , no not the most allegoricall . for origen , of whom they most boast , saies as much as we desire , and more then many would willingly heare . let this be done , and by my consent , they shall gaine their will against our practise . all the late writers , that i have seene , except the knowne perturbers of the church peace , with us by sensible demonstration to declare our inward humility all . but if we looke backe unto the 22. psal . 28.29 , 30 , 31. it will appeare what scope this duty hath among christians on earth . all ends of the earth shall remember , and turn unto the lord ; and all the families of the heathen shall bow down themselves before thee . that is , divinis honoribus dominum jesum christum colent christiani , the christians shall worship the lord jesus christ with divine honours , saith osiander . and reason good : for to the lord pertaines the kingdome , and he is ruler among the nations . all the fat ones of the earth shall eate and bow downe themselves : that is , the mighty of the earth , kings , queenes , princes , nobles , shall acknowledge , and adore jesus . all that goe downe into the dust shall bend downe before him ; that is , the poore , wretched , contemned people , that are even trod in the dust , shall shew themselves devout in the service of jesus . all sorts of christians are set out by bowing downe . as if the outward man were made to interpret the inward ; or visible expressions should tell forth our sincere affection unto jesus . who will not indeavour to discharge what here they owe unto christ , will they , nill they , they shall pay this duty in the utmost rigour . not for a time , but eternally , nor any other way , then with the devill , and by everlasting torments . no avoyding it who contemne the other ; for every knee comprehends the infernall also . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and of things under the earth . god hath made jesus king of heaven , and of earth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , and him over hell the most triumphant . whom the two former chearefully obey , to his glorious person , the conjunctive particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , brings the third ranke of bowers , bound hand and foote , crouching in their fetters . and the same connexive infers that these are reasonable creatures too . it doth , and all expositers agree in that , but which they are , not so well . theodoret , understanding the good and evill angels in the first place , placeth here the dead men , elect and reprobate , which lie in their graves . who assent to the former may like this . but if the words before be throughly inspected , the bodies of the dead are included there . for , till the generall day , they are more properly in , then beneath , the earth , and more in then any other . there they are laid up , and shall not be carried either over , or under , before the universall account be taken . there till then and no where else they . in the next word therefore we with saint chrysostome comprehend the devils and damned soules . for them tophet is prepared , and that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , below the earth . the aire indeed , and the earth are places of the devils seeing and assaulting us , but hell is their home , said the learned bishop bilson . thither they be remanded , upon any , the least occasion , when pleaseth god. their place , from whence at the last they shall never start , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bottomlesse pit , luke 8.31 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most inconspicuous to the face of the earth , luke 16.23 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lowest , and beneath our thought of lownesse , 2 pet. 2.4 . no light , and no darknesse there without intolerable horrour . where it is we know not , and i pray god it may never know any of us wheresoever it be . for whom it is we know , and being we doe , it behoves us to doe here as he wils , whose power constraines the damned there . we dreame not then of a purgatory , and soules to be released thence . they are stated in hell that are the subterraneall , and being trampled under christs feete shall never rise up into his glory . it is a meere delusion of the devill , that the papists at this text teach redemption from the infernall parts . for the apostle discovers in what subjection the devils and condemned men shall , full sore against their wils , be unto our saviour . novatianus , ruffin , ambrose , chrysostome , theopylact , anselme , haymo , hugo , cajetan , tho. aquinas , gorran , illiricus , hunnius , hyperius , salmeron , zanchius , aretius , estius , on this text expound the bowing of those things in hell to be not in charity , but forced by the uncontrolled power of jesus . it is plaine , psal . 110.1 . where his enemies are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the footstoole of his feete . god hath subjected them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under , 1 cor. 15.27 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under and under his feete , heb. 2.8 . so under as they shall never be able to rise . under him now ; for now illum meruere coguntur , they are compelled to feare him ; and under this feare , contremiscunt ad illius memoriam , they tremble at the mentioning and memory of jesus , saith aretius . now under feare of that to come , but when that is come , which they so feare , bow they must , and be bound in everlasting chaines of torments so to bow . the very recognition of jesus , whose name the blessed glory to record one to another , being perpetuall to the damned , shall be as bellowes to blow the fire , whilest they are fuell to maintaine it . they despaire to forget him , because his revengefull power will never leave them . fly from him they cannot , nor are they able to endure , what they must for ever and ever abide under him . thus having no where else to be , nor any meanes not at all to be , nor any hope that he will in time be satisfied , they yeeld , because they cannot but yeeld ; and suffer , because they ever shall suffer the rigour of his justice . in this thraldome they dreading advance his name , whose person was despited , and applaud his justice , whose mercie they refused . that justice keepes them on their everlasting knees , whilest their lord cannot be , and not be victorious . all therefore shall bow , but how bow all at the name ? shall jesus be named at the generall day ? or ever after ? who question this may doubt all . all that christ did , and suffered all . for what gaine i by him crucified , if he be not glorified for me ? i acknowledge him humbled , much more exalted him , and my selfe through him . beleeve and search the scriptures . they say the lord shall be revealed , and shall he be revealed without the memoriall of his name ? not so . the day of the lord is the revelation of the lord jesus , 2 thes . 1.7 . and at the 12. v. all that is then done , the clarification of the good , and confusion of the bad , all , that is , is that the name of our lord jesus may be glorified in us , and we in him . againe , 2 cor. 1.14 . the generall day is the day of the lord jesus . shall he have a day , and not he be mentioned in the day ? how hath he it , when it is not acknowledged his ? but his it is , and will be acknowledged . for in that day god shall judge the secrets of men by jesus christ according to the gospel , rom. 2.16 . thirdly , when we consider , isa . 25.21 . rom. 14.11 . phil. 2.11 . that every tongue at the generall day shall to the full confesse that jesus christ is lord , what may we say of those men that thus contradict this truth ? if they be schollers , can they be thus ignorant ? if divines , be they not infatuated ? and if both , are they not in contempt ? i feare they have projected so many waves of serving god , that if his mercie prevent not , the best will be forsaken , or troubled very much . but grant that the name shall be mentioned then , shall it never be expressed after then ? yes , for by what name he was vilified on earth , in the same name will he be magnified in heaven . all the servants of god shall there see his face , and his name in their foreheads , rev. 22.4 . what is the name there ? the lamb of god is not it , but it is jesus . for he is the eternall sacrifice signified by the lamb. and because our comfort shall be alwayes full , the name , for which we suffer on earth , shall ever be present with us in heaven . we shall heare it alwayes , see it alwayes , glory in it alwayes , it will be alwayes in our foreheads . nay how can we be perfect in him , if his name shall not be glorified in us ? 2 thes . 1.12 . or how may his glory be perfect in us , if his titles of greatest glory be withdrawne from us ? is there any other name wherein we must be saved ? acts 4.12 . we are saved onely in it ; if saved , then glorified in it onely . for without glory is no salvation . possesse we so much in it , and shall it be without regard , when we have all we can possesse ? the foure and twenty elders , and the thousands of thousands sing the prayses of his name , rev. 5.12 . and rev. 19. the voyce of much people , as the voyce of many waters , and as the voyce of strong thundrings , is allelu-jah ; because the marriage of the lamb is come , vers . 1.3 , 4 , 6 , 7. we shall for ever sup with him , and magnifie his name for ever . ipse finis erit desideriorum nostrorum , qui sine fine videbitur , sine fastidio amabitur , sine fatigatione laudabitur , he will be the end ▪ of of our desires , who shall be seene without end , loved without disdaine , and praised without ceasing , saith saint augustine . this is the office , this the affect , this the act for all , and all they doe is done in the name of jesus . gloria nostra est , quod cum potestates eum semper adoraverint , nunc adorent sub nomine jesu , it is our glory , that whereas the angels ever adored the sonne of god , now they adore him under the name of jesus , saith athanasius . beda inferres that as christ received at his corporall circumcision this name jesus , so the elect in their spirituall circumcision partake of the name ; ut sicut ipsi à christo dicti sunt christiani , ita à salvatore vocentur salvati , that as they of christ are denominated christians , so of the saviour they are called the saved . ludolphus saxo thereupon affirmes that in glory , ab ipso jesu dicemur jesuitae . his meaning is , that jesus will be unto us the name of glory , as christ is of grace . oleum effusum nomentuum : effusum planè , quod non solum caelos , terrasque persudit , sed aspersit & inferos , as saint bernard preached ; the name is oyle poured forth , and fully poured forth , which runnes not all over the heavens onely , but comes at hell also : so that at the name of jesus every knee celestiall , terrestriall , and infernall must bow , and every tongue confesse and say his name is oyle poured forth . ecce christus , ecce jesus , behold christ , behold jesus , both poured out to the angels , both poured forth on men . shall it be poured forth to them , and not be received ? or how can they receive , and not take notice of it ? it was the hope of all the fathers , and the joy of the martyrs in the church , that they should magnifie this name in heaven , which they professed on earth . and if we examine the moderne writers , no divines will be found , that deny the fulfilling of ▪ phil. 2.10 . in the life to come . yea they who not onely neglect , but decry also the duty here , confesse the full payment hereafter . what discording musicke is theirs ? hereafter it shall be perfectly performed , and yet the name never named hereafter . when their doctrine is knowne to be at oddes , they will stand amazed , and keepe the distance of those men that frighten each other . it is time to conclude ; who will not beleeve , can never learne their duty , because a duty is never learned till it be practised , nor practised till it be well beleeved . have some faith , and we shall have more , and the more we have the greater will our practise be . the name is most glorious in heaven , therefore the blessed bow at the name : the name is most sweete to christians on earth ; therefore good christians beginne here to bow at the name . the name is most dreadfull in hell ; therefore the damned bow at the name : these against the will , most willingly the other . the simonians , caimies , angelicies , &c. that against the scriptures bring in , and maintaine the worshipping of angels ; the collirydians , papists , that adore the virgin mary , also , pray unto saints , and bow the knee at their images ; the aristotelians , and the fanatiks of our time , that make the angels such simple intelligences as may no way bow the knee , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for there the angels , and saints receive no divine worship , but submissively bow downe at the name . the manichees , that say jesus is the redeemer of the soule onely , and therefore yeeld not the body unto his honour ; the jewes , turkes , pagans , infidels , that on earth deny his name ; the zuinglians , and our very late reformists , that stand covered as stiffe as stakes , or sit as senslesse of grace , without any expression of honour at the name of jesus , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for there beleeving christians , hoping to partake of glory with their saviour , shew their delight in , and high esteeme of him by bowing at his name . the carpocratians , marcits , severians , that fall downe before familiar devils ; the pythagoreans , origenists , and many prophane famulists in these dayes , that teach a revolution of soules , as if hell were but for a time , and in time the devill and all the wicked with him should remove thence , as the popelings say soules doe out of purgatory , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for there the devill , his angels , and all the damned , chained for ever on their knees , justifie the righteousnesse of our saviour in bowing with horrour at the name of jesus . this and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the union , and our salvation . true christians we beleeve that though the angels have not knees like ours , yet will bend the knees they have . we thinke them not elementary , spirituall they be . devoid of body in respect of us , but if god be considered corporeall they . for where now they are , they cannot now be elsewhere ; and being ministers to us must have such a being wherein they may administer . in a being they assist us , which sometimes they either make visible , or assume another visible , and by the same , in an analogy to us , humbly expresse the honour due unto our saviour . not coacted , but with alacrity , and such , as if we could behold it , our hottest zeale would seeme stone-cold . they are indued above us , and can doe much , much more , yet we in a holy emulation praying to doe , as they doe , contend after them . we shift nothing off that ought to be done , because when we have done the most , it is knowne we have done too little here . if the angels and spirits , good and bad , properly have no knees , it is certaine we have . whom it concernes , looke we to ourselves . we cannot be too forward , no feare of that , in goodnesse ; but our backwardnesse brings evill enough on us . whilest others then be backward , we will be as forward as we can , that our forwardnesse may prevene gods anger . we dare not forbeare the knees , and with-hold what else we owe at the name , lest he take his name from , and we be not reputed his . to whom he is most precious , most honourable he among sinners . whilest therefore we have the use of our bodies they shall set forth our obedience . for we finde who will , because they will be in contempt , shall at last be compelled with smiting knees to honour that name wherein they will then despaire of comfort . we may conceive the devils in their kinde , and the other damned in theirs , manacled without hope of release , crouching at the name of jesus under the immense and eternal waight of gods wrath . so it is decreed , and cannot be altered , that who will not now doe , what he should , shall against the will hereafter doe what he would not . jesus will be honoured in heaven , and in hell , we are in the middest to make our choyce : who will have heaven doth his duty unto christ voluntarily on earth ; who doth not so shall be tormented to it in hell. for god hath given him a name above every name , that at the name of jesus every knee should bow , of things in heaven , and in earth , and under the earth . tract . vii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and that every tongue should confesse , &c. vve are now at the duty , which is generall , of the tongue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every tongue . secondly , evident , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it should confesse . thirdly , veridicall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that jesus christ is lord ; and then kindly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto the glory of god the father . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , inferres this necessary as the former : nay more ; not exclusively more , as if this being done , the other may not at all be done : but necessary more , as more excellent the subject . and so excellent is the tongue , that of all other members the psalmist cals it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our glory , psal . 16.9 . nor is it spoken thereof the soule ; for the apostle expounds it of the tongue , acts 2.26 . the tongue is the vocall instrument , wherewith we glorifie god ; the other make but dumbe acknowledgements . the knee then , being set before the tongue , doth not challenge the more worth , nor the tongue lose any of its owne . they be marshalled right , said the reverend bishop . for having , by the knee bowed , put our selves in minde of due regard , we are the fitter to speake of , and to our saviour with meete respect . in the second precept this order is commanded ; the practise frequent in the old testament : in the new christ himselfe fell on his face and prayed ; the apostles after him , and the churches too , betooke themselves unto their knees at their devotions . as if bowing were a proper preparative to the service of god , or a gesture so peculiar , that the outward man , nothing else , might declare the humble heart . for this cause we entring the house of prayer , bow our selves unto the father ; and , because we must some way bow , toward the east observe we the custome of the church . secondly , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be copulative , it doth not binde the knee and the tongue inseparably together . as if the knee might not bow , unlesse the tongue speake out . for these are duties under an affirmative precept , and being humane acts are limited by circumstances . they are duties necessary , non ad semper , but not at all times , to salvation , saith aquinas . their times they have , and keepe both in their place . both may goe together , and when they may , for gods sake let them . and let them in that place , and at that time , where and when the omission of either substracts gods honour , and gives ill example to our brethren . when the tongue confesseth be sure to bow at the name , though when the knee bowes at the name the tongue doth not ever confesse . for this last includes the first , as the greater the lesse . the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore doth not tie the open confession to the implicit , but rather the implicit as subservient to the open . yea , it brings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the former verse hither , and maketh this another dependent on all we had under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and after in the ninth verse . in which respect our english translatours render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not simply , and , but with the finall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that : thereby denoting that this duty hath the same ground with the former , and the former the same end with this . for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lookes backward and forward . backward for the tongue , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , did for the knee , unto the exalted person , and the name exalted by the union and for our salvation . forward to direct the knee and tongue unto the glory of god the father . as the knee should bow at the name to the person whose name it is ; so likewise should the tongue confesse what one he is , who is so named . and both knee and tongue to the honour of god , which exalted him , and his name , that his name and he might be so acknowledged by us . before we brought all to humble the knee , and every knee ; now all is at the tongue : every spirit to give breath , and every tongue to be a trumpet of his glory , who is so illustrated . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that proper instrument whereby we speake . we admit no metonymie , a synecdoche we doe . the tongue is not mentall onely , nor onely corporall . the tongue moves from the heart , and the heart should goe with the tongue , not the tongue extraordinarily indued onely , but , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every tongue , of what speech , dialect , or language soever in the world , stands charged with this duty , dan 7.14 . in token hereof the title on the crosse was written in the three principall , or sacred tongues , as isidore termes them , hebrew , greeke , and latin. not that these and no other be intended , but these being put downe as the excellent , no other , what , where , or whose soever , are left out . bishop andrewes saith , the tongues sent from heaven were the praeludium . for thereby every nation under heaven , each in their owne tongue , heard spoken , magnalia dei , the glad tidings of the gospel , acts 2.6 . every nation then ; for every nation hath a peculiar tongue . and every one that speakes the tongue of his nation : for , all peoples , since the confusion , being set forth by tongues , every tongue implies every one of all peoples so distinguished . none may deny the authour what he made . not one of the angels : let all the angels of god worship him , heb. 1.6 . not one of the gods on earth ; worship him all yee gods , psal . 97.7 . not one of the saints above ; they all say , thou o lord , art worthy to receive glory , and honour , and power , rev. 4.10 , 11. not one of the saints below ; they all cry out with ▪ the prophet ; exalt the lord our god , for the lord our god is holy , psal . 99.5 . who will not feare thee o lord , and glorifie thy name ? rev. 15.4 . nay , who will not , shall in the end gnaw their tongues , and roare out , vicisti galilaee . devils , and all in hell are forced to yeeld their very tongues unto the divine justice , rev. 16.10 . the tongues then of angels and men , good and bad , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as saint chrysostome expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the good in heaven , and on earth , and the bad on earth and in hell are the full of every tongue , at isa . 45.23 . and rom. 14.11 . and phil. 2.11 . we have tongues , and the angels too , as we have our , and they their knees . we know ours , and they theirs . they doe their part , we must doe ours . accept the synecdoche now , and every man from the soule by his tongue , and every angel in his power conclude every tongue that should confesse . their faculty of speaking is required of them , and ours of us . not of us in one sexe onely , and not in the other , but of us in both . for the hebrew word at isa . 45.23 . is of the common gender . women , and every woman come within every tongue . whose tongues be very profuse at other times , may not be oversparing in this . nor doe we contradict the apostle , who will have women silent in the churches ; 1 cor. 14.34 . for there he inhibits them the authority of teaching in publike convent . prophetisses have no liberty ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it is a shame for a woman , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to speak , vers . 35. that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to teach in the church , 1 tim. 2.12 . for , as saint chrysostome said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the women once taught , and she subverted all things . appositely here might i take up the complaint of the same father against this fault in his time ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. now there is a great tumult , much clamour , debate exceeding , nor are womens tongues any where more liberall , not in the market , not at the bathes , then within the church , of spirituall , and secular affaires . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for this , this very thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all things are topsiturvie . i heartily wish , that these dayes may no longer in this dangerous evill parallel those . let women learne to pray and praise god with the congregation , as they ought ; but for them to prescribe , and administer , is to prophane the sacred things of the temple . we see the tongue is universall as the knee ; in heaven none are excepted , on earth none , and none have priviledge in hell. all that shall come to the generall judgement , what ever they be , should confesse all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . should confesse . at isa . 45.23 . it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the septuagint published by sixtus quintus , renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we translate , shall sweare . nor doth this crosse the apostles words , nay his explain this . for it is granted by all expositours , that , juramentum , an oath is cultus divini species , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , often put for the whole worship of god. as isa . 19.18 . where swearing by the lord of hosts is the true profession of him . so in jer. 4.2 . thou shalt sweare the lord liveth , &c. swearing , pro confessione dicitur , is used for confession , said saint hierome . and in this sense , psal . 63.11 . to sweare by him , is from the heart to worship him , as tremellius hath observed . that therefore , which the prophet calleth swearing , isa . 45.23 . the apostle calleth confessing unto god , rom. 14.11 . and in the copie saint hierome had of the seventy interpreters , was expressed both , jurabit , & confitebitur , every tongue shall sweare , and confesse . both tend to one : for as beza noteth , swearing is no other , then , vera & aperta ejus dei confessio , quem ut testem & perjurii vindicem appellamus , a true and open acknowledgement of that god , whom we call as the witnesse , and avenger of perjury . a confession , that it is , and with the highest witnesse . of god , and to god it ; of and to him above all . we are right , and to satisfie that we are , see what may be had from the apostles word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , should confesse . the latin translatours all signifie no more , then our english . saint chrysostome saith the meaning is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all should speak out . but the reverend bishop considered three things it it ; i will shew foure , and in each one three . first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speak we must , say somewhat . secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doe it together , not some speak , and some sit mute . thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speake out , not whisperingly , or betweene the teeth ; but clearely , and audibly . so farre his ; the next from the forme of the verb is this . the duty set out in futuro , being an universall truth is required now . to day , whilest it is to day , doe it now ; shift it not off to the last day , to be done then . now and then ; the tence containes both . these foure make all square ; looke back , and see how . first , here is speech , and that cordis , oris , operis , of the heart , the mouth , the life ; in , and by them speake we . secondly , an harmony , and that , consensus , ordinis , & finis , with one consent , in one order , and to one end : all as one in every one . thirdly , an open expression , and that , sidei , spei , & charitatis , of faith , hope , and charity ; all shew gracious lips , though every one yeeld not one and the same measure of grace . fourthly , a time for the performance ; and that , necessitatis , voluntatis , & coactionis , of necessity , will , and compulsion . when the honour of god , or the good of our neighbour may be advanced , then because we ought , we will doe it , and who will not then , shall be constrained , when they would not . thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the confession of the church is sincere without dissimulation ; unanimous without distortion ; loud without mumbling ; and voluntary without coaction . omnia offerantur deo , & sensus , & sermo , & vox : there may be nothing at any time wanting in the house of god ; not gold , nor silver , nor brasse : not faith , nor profession , nor dialects . the sense , the sentence , the language , all must be offered unto god , saith origen . si sufficeret fides cordis , non creasset tibi deus os , if faith in the heart might suffice , god would not have created the tongue , said chrysostome . and to the tongue saint augustine ascribes as much as any . non perfecte credunt , qui , quod credunt , loqui nolunt , they beleeve not perfectly , who will not speake out what in heart they beleeve . because david beleeved , he therefore spake , psal . 116.10 . if faith be in the heart , confession will be with the mouth , rom. 10.10 . and if both be right , our deeds are answerable : faith is consummate by worke , james 2.22 . nam multi confitentur verbis , sed factis negant , for many in tongue professe , but in life deny christ . binde these together , and our sacrifice is reasonable . a sacrifice living , holy , and acceptable unto god , rom. 12.1 , 2. isaiah prophesied of this confession , and saint hierome saith it is fulfilled , in christi ecclesiis , in the churches of christ . not in the jewes synagogues : they containe not all tongues ; but in the christian churches , these doe , matthew 18.18 , 19. it ever was , and shall be ever their practise . when christ was borne , the angels confessed ; whilest christ was on earth , he himselfe confessed , and taught his disciples so to doe , witnesse the foure evangelists . the apostles kept it in use their time , witnesse their acts , and epistles . the churches after , witnesse the apostles creed , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or joynt confession of the 318. bishops at the councell of nice , anno 335. of the 150. at constantinople , anno 381. of the 270. at ephesus , anno 431. of the 630. at chalcedon , anno 451. no question of it in the primitive times , and performed with such alacrity , that their amen was like a clap of thunder , satth saint hierome , and their hallelujah as the roaring of the sea. through the corrupted times downeward came the symbole or confession of the apostles , a second of nice and constantinople , a third of saint athanasius , and a fourth in the canticle of saint ambrose and saint augustine . and still , doe the devill and his agents what they can , these , god be thanked , remaine with us , and we doe , and and will use them still . what hath ever beene in the church be it ever . ever confessours militant on earth , that of all times there may in heaven be confessours triumphant ever . it is most kindly for saints to be seen in that exercise here , wherein the glorious shall delight hereafter . holy , holy , holy lord god of hoasts , isa 6.3 . and blessing , and honour , and glory , and power be unto him that sitteth on the throne , and the lamb for evermore , is the loud cry of the blessed , rev. 5.11 , 12 , 13. and of them prostrated , rev. 4.10 . if this be not hearty and humble confession , what is ? if it be , why are we stiffe , and bend not , tongue-tied , and confesse not ? are we ashamed to doe that below , which all exult in above ? or be there but two duties in the text , and will we suppresse them both ? i know not what our reserved zelots meane , who either cast away the creeds , or be as still at the time of confession , as if they had no tongues , or will not , or cannot give any reason of this , or other their crosse presumptions . is not christ the high priest of our profession ? heb. 3.1 . and doth not he confesse them before his father , who confesse him before men ? matth. 10.32 . which of our non-conformists dare deny this ? would they then be denied of christ ? or why deny they him his due ? take heede ; the apostle speakes it plaine , rom. 14.11 . phil. 2.11 . and jehovah having sworne , will not recall it , isa . 45.23 . sponte vel invite , as gorran , with our good will therefore , or whether we will or no , he shall be exalted . and by the tongue too , cantando , vel ululando , singing , or howling . for the father will be glorified in the sonne by the glorious confession of them that yeeld , or the glorious confusion of them that stand out , said the reverend bishop . you may now observe with zanchius , a two-fold confession of christ . vna piorum , altera impiorum . one of the godly , of the wicked the other . the first is two-fold also : one of faith in this life , rom. 10.10 . the other of vision at the end of this life . both with a good will , and to salvation both ; but with more joy , and the fulnesse thereof is the last . the second of the reprobate is likewise two-fold : one in this life proceeding from a convicted conscience , or generall faith without comfort ; as that of judas , mat. 27.4 . the other from the event at the last day , when beholding those things which before they would not beleeve , confesse they shall , and to their owne damnation , wisdome 5.2.3.4 . &c. both with an ill will , and to confusion both : but with more torment , and the fulnesse thereof is the last . first and last , good and bad , all confesse ; though not all alike , yet to the high honour of god all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for this that the whole world shall subject to the sonne , is the glory of the father , saith saint chrysostome . suffice this here , more of , and to his glory after . all jewes , turkes , pagans , philosophers , infidels , that beleeve not ; all that have beene christians , but now are apostates ; and all that are christians , yet have tongues more free to the devill , then unto god , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for god made every tongue , and onely he . who had no sharer in the worke , admits no sharer in the fruite . every tongue ought to be his , and his onely . all heracleonites , that to avoid persecution hold the confession of the mouth unnecessary ; all helcesaits , that when troubles arise for the truthes sake , think it lawfull , for their own sake , to abjure the gospell ; all pattalorinchites , or silentiaries , that will have their holinesse knowne by a diuturnall silence ; all catharists , donatists , anabaptists , separatists , that are very open-tongued in justifying themselves , and damning others , but seale up their lips as if it were an inexpiable offence for all to speake out , and together in the publique service of god ; all pontificiaries , masse-priests , and other papists , that locke up the publique confession in some one tongue or two , and send forth a supersedeas for all the rest ; and all justiciaries , hypocrites , carelesse professours , or luke-warme christians , whose loud words win the applause of men , but their lewd doings dishonour god , and perturbe the peace of his church , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for who provided the tongue for mans glory , will have that glory of man sound forth his owne praise . and not like sounding brasse , or a tinckling cymball , but with an eccho of such grace as may pierce the clouds , and resound honour unto god in the highest . this , and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the union , and our salvation . true christians we , looking unto the deserving person , thinke not the duty strange . we know there is a time to speake , and to be silent a time . observing therefore what ought to be done , we doe it when , and where we ought . at the churches ordinary times , knees , and tongues shew our hearts ; but at an extraordinary , if need require , we can spend our blood to testifie the sweet accordance of the inward and outward man. if sometimes our tongues goe not with our knees , yet our hearts doe . if one , or other , or both be in action , both , or either of them are animated ever . nor can we imagine that any one of us may take licence to be otherwise then is prescribed . none should be in shew onely , in earnest all . nor will any ones earnest excuse anothers hypocrisie or neglect . every tongue must have its proper spirit , and every spirit its proper tongue . we deny not any tongue the faculty here granted , nor barre any one the duty here injoyned . out with it say we ; for it is an honour to conquer the devill , and this the way . no magicall spell , but christs owne warrant ; that the powers of hell shall not prevaile against it . it ever was , is , and will be ever the glorious exercise of the blessed in heaven ; and maugre all opposition , the religious on earth hoping to be perfect saints at last , with all our might uphold the practise here . yea who will not now , shall in the end be compelled , and doe it with the devill and his angels , in horrour of heart and confusion of face , with yelling tongues , and gnashing teeth for evermore . considering this , whom the love and feare of god can move , the apostles argument sufficeth us . to save his chosen , and confound our enemies , christ at his going rode on the triumphall charet hence ; and is set down on the throne of god , to be the judge of quicke and dead . all shall be subdued unto him , his is the power , the kingdome his , and therefore every tongue should confesse that jesus christ is lord , to the glory of god the father . tract . viii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c , that jesus christ is lord , &c. christ is the right object , we are denominated of him , and therefore very kindly that he should be confessed by christians . who ransomed us , most meete it is , we doe acknowledge him . most meet , and our chiefe glory to publish that lord , whose servants we cannot be , and not be free . but he hath so adopted us into the liberty of sonnes , that he being heire we are sure to be heires with him . him therefore at all times and in all places , as is prescribed , our tongues extoll him . the text directs us , and from it our church varies not . it is a plaine article of our creed , and our humble petitions throughout the liturgy are all concluded in the name of jesus christ our lord. prosecuting this in my former method , i doubt not , but they , who have had patience hitherto , will see the last period , and at last give glory that our evident practise is still in analogy of the truth . there are three readings of this text : the vulgar is every tongue should confesse that the lord , or as the rhemists , our lord jesus christ is in the glory of god the father . here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , is aitiologicall , and the glory of god the father the predicate . the syriack is , every tongue should confesse the lord jesus christ , to the glory of god the father . here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , is redundant , and the glory of god the father is spoken of the tongue . erasmus , beza , and our translatours say , every tongue should confesse that jesus christ is lord , to the glory of god the father . here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , is declarative ; lord predicats of christ , and the glory of god the father is both the finall of our confessing and of christs lordship . i finde them promiscuously among the fathers , and therefore affirme with zanchius , that they may be joyned thus . every tongue should confesse that jesus , which was crucified , and whom we call christ , is the lord in , and to the glory of god the father . so that the lord jesus christ , who is in the glory of the father , according to the vulgar , is the full of our confession , according to the syriak , and all this to the glory of god the father , according to the rest . saint athanasius hath all three : saint augustine agrees with the vulgar ; and saint chrysostome with our translatours . though they differ among themselves , yet among them here is no distortion . the full sense thereof shall be ours : because we would leave out nothing that may be comprehended to the glory of god the father . we have all can be said , whilest we say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this , even this , that jesus christ is lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for this , the confession and the object , is the glory of the father , according to saint chrysostome . the object is now in hand , and under a three-fold title wee are bound to acknowledge him . and that we may not be mistaken , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , stands not vacant here . it puts us again in mind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and tels how , and why , christ is jesus , and jesus is christ , and jesus christ is lord. even by the union and for our salvation . had he not beene man he could not have died , had he not beene god he could not have overcome death , and had he not beene god and man in one he could not have beene annointed with the spirit above measure . as god and man then he was enabled to undertake for us , and to performe what he undertooke . having done both , jesus christ is become the absolute lord ; the lord by right of creation , and by right of redemption the lord. in the originall we inspecting this three-fold see an hebrew name compassed with two greeke attributes . whence may be inferred that at this confession the mercies of god are declared towards us gentiles more , then to the jewes . the oracles of god were once included in a particular church : but now they extend throughout the whole world . the gentiles shall exceede at the restauration of all things . japhet is enlarged , and we are innumerous in the tents of shem , rev. 7.9 . yet lest our vaunt should be of their rejection , christ hath the name in hebrew , to shew that the lord , whom we consent , was nearest to , and must be the confessed saviour of the jewes . though generally not yet called , they shall be restored before the generall call to judgement , rom. 11. if we therefore will give christ his due , we may not take from them theirs . the very name of our saviour remembers us that we should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , insult over them . and had our zealous brethren throughly pondered this , they would not have dared , in their sermons , to call us , who are not of their sects , and furious spirits , dogges , toades , &c. my selfe have heard the worst ; god forgive them . but if they minde us no better , what say they of the jewes ? can they pray for them ? if they can , why blame they our generall prayers in the letany ? god is mercifull toward all : and may we be uncharitable unto any ? most pitifull unto our selves we are never cruell toward them . our standing and their renewing may both go in one petition . god spared not the naturall branches , we cannot be too cautelous , lest it come to passe , that he spare not us . confesse we then him onely , and him alwayes , the saviour of all ; that when the jewes are called we may be still his , who first was , and will be theirs at last . this is something , and enough at this place for all those , who in a daring age bound our saviour within their owne lists . as if none without might ever come into the salvation of jesus . zanchius found an emphasis in the hebrew word , and demonstrates it with an iste . that jesus , who was held a meere man , nay a chiefe sinner , and so handled . he that at his birth tooke entertainement among beasts , was persecuted by herod in his infancie , tempted by the devill in his great fast , hated of his owne countrey-men as demonicall , disfigured on mount olivet in a bloudy sweate , betraied of judas , and crucified by the jewes . he it is , whom we confesse , and no other he . for he , and no other was , is , and may be denominated , of his owne habit and saving act , the saviour . the saviours , which have beene beside , were , obscurae imagines , darke shadowes of him . the angel therefore naming him jesus , in saint matth. 1.21 . telleth how great a one he is , even the sonne of the most high , luke 1.32 . so he shall be called , said the angel. not that he was not so before he was so called , suo tamen tempore manifestatus in carne , but not knowne to be so before he was incarnate ; as beza noteth . then he was so called , quando apparebat & miracula faciebat , when he appeared , and wrought miracles ; as theophylact. to make our confession the more free , the angel saith he is the saviour of his people , in saint matthew ; and in saint luke , he sits on the throne of david , raignes over the house of jacob , and of his kingdome shall be no end . not then as other saviours he , who by his grace brought some temporall safety to a particular people . this man came not to save the jewes onely , but the whole world , john 4.42 . the world of sinners we , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are his peculiar people , so cyrillus alexandrinus on that of saint matthew . and on the other of saint luke he argueth thus : shall we under the empire of one like us , be pressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perpetually , and without interruption , or not rather be subject unto god raigning over us in christ ? theophylact therefore will not have the seate , or throne of david , sensibile quoddam regnum , sed divinum , some sensible kingdome ( as the jewes dreame , and the apostles sometimes thought ) but a divine , wherein christ doth rule over all nations by his word preached . and not ordinarily onely , but extraordinarily enlightning also by his spirit , where the word consigned hath not beene , nor is . for who are illuminated to beleeve , though they have not the bible under their armes , nor other bookes to read save the creatures of god , are undoubtedly , popu● us suus , his people too , wheresoever they be . saint augustine beleeved this , and who will not , doe deny the speciall operation of the holy ghost . thirdly , thus confessing we conclude our owne happinesse . for the angel saith , that jesus saves us from our sinnes . we summe up all our goods at this worke , and shew not a freedome from evill transient onely , but that this object of our faith hath vindicated us , a peccatis , from the perpetuall servitude of sin , & tyranny of satan . herein we wonderfully spread abroad his deity . solius enim dei est ignoscere peccatum , for it is god onely that forgiveth sinnes , was the confession of his enemies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. a saviour then , and such a saviour ; there can be no such confessed , who is not confessed god ; is the inference of cyrillus alexandrinus . from the bondage of egypt , out of the hands of the canaanites , and philistims , or from the captivity of babylon , such deliverance did but typifie this . for this let his name be high among men on earth . let it be so , and cried up in spight of jewes , turkes , atheists , philosophers , puritans , brownists , and who ever contemne , or neglect the reverend esteeme of it . if any thing be precious , nomen jesu quam carum ? how deare is the name of jesus ? quam vile ? quam salubre ? how vile was it made , in which was so great salvation ? si vile non esset mihi non effunderetur , if it had not beene vile it had not beene poured out for me , saith saint bernard ; if it had not beene saving , it had not been gaine to me . it was poured out that it might be my gaine . sure my love of it may show sense of sin , and my honouring it truth of love : but can no more make me a jesuit then my confession of jesus in the creed doth proclaime me antichristian . happy man who is sheltred under the skirts of god and man unto salvation . doubtlesse to confesse jesus by knee and tongue is no shame . for he is not incidently a saviour , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , annointed to that end . above his fellowes annointed , psal . 45.7 . annointed to all the three offices , which god from the beginning erected to save his people . to all the three , which never met in any other , that nothing in him might be wanting to the perfecting of this worke ; said the late oracle of our times . as to the romans , indumentum purpurae insigne est regiae dignitatis assumptae , the putting on of purple is an ensigne of regality assumed ; so with the jewes , unctio sacri unguenti nomen ac potestatem regiam conferebat , the sacred unction conferred the regall name and power , saith lactantius . and not the name and power of a king onely , but of priest , and prophet also , say the scriptures . for aaron the priest was annointed , levit. 8.12 . so was elisha the prophet , 1 king. 19.16 . and saul the king , 1 sam. 10.1 . and though lactantius , isidore , and others call the name christ , nuncupatio potestatis , a declaration of power , yet they and we confesse , with tertullian , that this vestitus nominis , is the investing of jesus unto his three-fold office , and expresseth , saith damascene , his full prerogative of grace . to be a priest after the order of melchisedec , psal . 110.4 . ad purgandum , to purge us from the evill we gained , induing with the grace we lost . a priest , that did not onely offer , but himselfe was the offering , and the altar . the two first ; for the man christ jesus gave himselfe a ransome for all , 1 tim. 2.5.6 . the third too ; for unctio humanitatis est divinitas , as the altar doth sanctifie the gift , his godhead sanctified the manhood . by his bloud he redeemed the church , acts 20.28 . by his deity his bloud obtained power to sanctifie the elect , heb. 9.14 . the vertue of christs death lies on the eternall spirit that dwelleth in him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on nothing else ; saith saint chrysostome . and thus christ is made unto us wisdome , sanctification , righteousnesse , and redemption . he is redemptor & precium ( as saint hierome ) the redeemer and the price . all that may be , that , who leave all for him , may finde him for all . the exultation of the psalmist is the highest for every one : pars mea , dominus , the lord is my portion . to be a prophet , isa . 61.1 . when moses should be silent , deut. 18.18 . acts 3.22 . ad illuminandum , to save us from the by-paths of errour , guiding our feete in the way of peace . by his prophesie in externall promulgation , and internall illumination his fathers will is before us . he is the legate , the angel , of god and of the covenant , mal. 3.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that doctour , mat. 23.8 , 10. in whom are the hidden mines of all knowledge , col. 2.3 . via , veritas , vita , the way , the truth , the life ; walking , trusting , abiding in him we shall never be lost . quà vis ire ? ego sum via : quo vis ire ? ego sum veritas : vbi vis permanere ? ego sum via ; said saint augustine on the words of christ . in the way , in the truth , in the life , is no danger , no detriment , no death . in whom we live , move , and have our being , be we , move we , live we , and through this valley of humility he will exalt us unto the height of glory . to be king , psal . 2.6 . whose name should be the lord our righteousnesse , jer. 32.6 . ad perficiendum , to defend us by his power essentially , upholding us in goodnesse by his grace personally . inchoatively here , hereafter perfectly . he sets going , keepes all right , and protecting in the wildernesse conducts unto canaan . for over sinne , death , and the law god hath given us victory through our lord jesus christ , 1 cor. 15.57 . in all things we are more then conquerours through him , rom. 8.37 . be we wounded by enemies in our pilgrimage ? our king is the chirurgian to heale . fall we into a burning feaver ? fons est , he is the fountaine to refresh . are we over-burdened with sinne ? justitia est , he is the righteousnesse to justifie . faint we ? virtus est , he is the power to sustaine . are we in darknesse ? lux est , he is the light to enlighten . feare we death ? vita est , he is the life to enlive us . desire we heaven ? via est christus , christ is the way to attaine it , saith saint ambrose . looke now on the three degrees of our misery , ignorantiam , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reatum . first , ignorance , as well of evill wherein we were drowned , as of good whereof we were deprived . tnext , he disorder , and confusion , which seised on all the faculties of soule and body . thirdly , the guilt contracted from both the other . this done , confessing christ , we acknowledge that moses prophet expels our ignorance , jeremiahs king orders our faculties , and davids priest expiates our guilt . is thus much gotten ? and yet not lawfull to confesse the protecting-instructing mediatour ? where nothing can be repayed it is gratitude to speake out the super-abundant grace of the donour . a blessed confession sure , and most comfortable this , that a saviour , and he annointed to save sinners ; no tyrant , no usurper , jesus christ is lord. lord before , by that he is sonne : and now lord againe by vertue of his proper quod , saith bishop andrewes . as god he was ever lord ; but not ever lord as god and man. at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we found he had a time and a cause for this , who had no time nor cause beside himselfe for the other . nor yet may it be thought that he , assuming our flesh , received , meliorationem in humiliatione , any melioration thereby , as saint athanasius speaketh . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for thereby he was imperfect , and made perfect for us , saith s. chrysostome . for us the one and the other : neither the one in himselfe , nor for himselfe the other . no such thing , no : it is we , by his taking on himselfe our infirmities , are made perfect in him . not then annointed , that he might be god , or king , or the sonne , or the word ; but as god● and the king , and the sonne , and the word he annointed us in himselfe , that we also through him should be the lords annointed . thus we proclaime him lord , and with great triumph now : because , we are now sure he is our lord. lord in ours , and of us lord. and being so ours , the rhemists , in their paraphrase here , have not misinserted our . though he were iste , as before ; that one whom the world contemned , yet in his greatest obscurity , or hatred , he was ever the magnified lord. when he lay in the manger a multitude of the heavenly hoast sung his praise : the angel sent shepheards to tell him to the jewes ; the heavens sent a starre to shew him to the gentiles ; and the east wisemen to worship him in bethlehem . the very infants left their mothers breasts to yeeld their lives in testimony of his lordship . who hath heard , or read any thing , and hath not read , or heard either of the voyce proclaiming him from heaven ; or of the devils confessing him the son of god ; or of his transfiguration on mount tabor ; or of his commanding the creatures , even the most lawlesse , the wind , and the sea ; or of his miracles , in multiplying a small quantity of food to satisfie thousands , in curing all sorts of diseases , in casting divels forth of the possessed , and in raising the dead ; or of the confounding of his apprehenders ; or of the theeves request on the crosse ; or of the darknesse then over all the land ; or of his giving up the ghost , the renting of the temple , the quaking of the earth , the sundring of stones , the opening of the graves , and the appearing of the dead ? who can minde these , or any of these , and not confesse that the lord was here in our flesh ? but when we consider that christ at his owne set time resumed the life he laid downe , and trampled the powers of hell under his feete : when we behold his ascension , and animadvert his visible sending of the holy ghost , doe we not see that christ is lord ? when we heare of his apostles losing their lives for their master , and of those multitudes of martyrs throughout the tenne persecutions , under all manner of torments faithfull to him ; what will wee say ? shall i teach every one what to say ? even with saint thomas , my lord , and my god , john 20.28 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for how is hee not to be reputed god , who crownes those , that truely confesse him , with the glory of martyrdome ? saith cyrillus alexandrinus . all the fathers in the councels of nice , constantinople , ephesus , chalcedon , and in the more and more corrupted after giving him the place anathematize every one that decries his lordship . our church also , ever blessed be god , according to the scriptures in an holy emulation of the most religious and learned doth in her liturgy promote him lord. who preacheth the contrary let him be anathema , maran-atha . confessed he is lord : but what lord ? is next . even the lord paramount , no mesin , or pettie lord. lord of all : of the three regions before , and of the orders of confessours there . lord of heaven , saith the reverend bishop ; he gave the keyes of it , matth. 16.9 . lord of earth ; he hath the key of david , and of every kingdome else , rev. 3.7 . lord of hell ; the keyes of hell and death are his , rev. 1.18 . heaven is his throne , earth is his footstoole , hell his prison . heaven , earth , hell , and all there are his seigniory . he is within , without , above , beneath , penetrating , compassing , guiding , sustaining all things . elohim , that being , which in three persons is individually one , and of those three that one person which being neither the father , nor the holy ghost , is still the same with both . jehovah , the creatour , redeemer and sanctifier . not that the father , and the holy ghost are excluded in these workes , but neither doth either without him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the septuagint ever translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and is our apostles here . he that is sure and makes all sure : the gracious beginning , defensive continuing , and finall ending . sure in election , sure in vocation , sure in justification , and in glorification sure , rom. 8.29 , 30. lord , that is , as appeares out of the saxon record , one that affordeth bread . and so doth christ ; for he is the true laford , that once feasted the whole world with his owne body and bloud , the bread , and drinke of eternall life . he is still the foode of our soules , and we have no refection , but in , and through him . nay he gives us all we have , that all we have might be for his use . lafdians then should we , the children of his spouse , be , that is , faithfull distributers of the bread our lord affordeth . if you will here understand the temporall staffe of bread , may i not truly say ; never was more lording in england , and in england lesse bread distributed never ? but if you intend it spiritually , i blesse god , for the great care taken , that the word may be constantly distributed , and i would there was as great , that it might be sincerely preached . i meane , that there might be no perverting of the scriptures , no denying of the publike administration of the sacraments . but what pity it is , that who rightly and duly observe both should lose the name , and be counted antichristian ? i tremble thinking what things of lower degree come within the bounds of sacriledge . christ saith , who honour his , honour him ; then who dishonour his , dishonour him . but we are contented to be the contemned on earth , that none of the poore in spirit may want the spirituall bread ; and i wish , that the more able were as forward , that none might beg their temporall . is it forgotten how david revenged the shaving of his embassadours , and the cutting off of their garments ? certainely if repentance doe not prevene , the lord will remember those that preach downe the hierarchy of the church : he will remember , and not forget their followers , that run with violence not to extirpate it onely , but to trample it and all the ministers of god under it in the very filth of infamie . i write no unknowne thing , but wish it were not so knowne , that it might not be thus written . if i have beene over bold ; now in the apostles words , i beseech you brethren , that yee know them , which labour among you , and are over you in the lord , and admonish you ; i beseech you , that yee have them in singular love for their workes sake . be at peace among your selves , 1 thes . 5.12 , 13. be at peace , and in this yee confesse that jesus christ is lord. for peace is his : he is the god of peace , 1 thes . 5.23 . and our peace too , ephes . 2.14 . he cannot be acknowledged the peace-maker betweene god and us , nor we his members whilest we be at hatefull oddes among our selves . where love is not , the holy ghost will not be , and where he is not , no man can , as he ought , say that jesus christ is lord , 1 cor. 12.3 . for confessing him lord , we confesse more then he in himselfe is , our selves also to be in obedience unto him . who keepe not in his service , deny him to be their lord. for it is not enough with saint peter , to cry , lord save , i sinke , matth. 14.30 . unlesse also we can with saint paul , say , lord , what wouldest thou , that i should doe ? acts 9.6 . and doe what the lord wils . with the whole man too , outwardly and inwardly , where , and as he requires . he being wholly ours , who are onely his will be whole to him . soules , bodies , lands , goods , lives , and all are at his service . so he be ours , and we his , let him doe with us , as he pleaseth . he saved us , and we will be governed by him . to whom he hath beene lord jesus , to us be he jesus lord. the ebionits , samosatenians , that deny the greatnesse we affirme requisite in our mediatour to salvation ; the anabaptists , brownists , barrowists , separatists , that seclude whom they please , as if none , save their holy on earth , might ever be saints in heaven , and yet handle our saviour , as if he were to serve their turns alwayes , and they him onely , when , and as they list : and the simonians , menandrians , pseudo-christs , that sacrilegiously impropriate his vertue , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for there confessing our deliverance from such evill , we confesse the greatnesse of our saviour also , and acknowledge him the onely able for us , and not onely for us , but for the sinnes of the whole world . we say not whose he is not , but knowing him to be ours , rest in that . the valentinians , marcionits , manichees , with the other opinats , or docits , that make christs death fictitious to take away the truth of his sacrifice ; the ethnicks , that , in opposition , preferre apollonius tyanaeus before christ ; the novatians , rogatists , maximinianists , circumcelliones , that borrow the broome of donatus , to sweepe the church ; the jewes , chiliasts , aeternals , that provide for the messias , as if his kingdome were of this world , and our happinesse in the various delights thereof ; and the papists , that like the heathen have set up a great cauldron to purge souls in , equall traditions to the scriptures , and make the pope head of the church , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for there we confesse him such a priest , such a prophet , such a king , as never the like . in his propitiation the ransome is unvaluable , in his institution the doctrine infallible , in his government the supremacie incommunicable . all these onely in him infinite , may not be held by any other . the basilidians , origenists , arrians , apollinarists , donatists , that , saying there was a time when christ was not , impiously call the sonne of god the first begotten creature ; the artemonits , photinians , monophysits , that will not have him god before he was incarnate ; the semi-arrians , whether acatians , that affirme the sonne to be like the father ; or ennomians , that teach him of another nature then the father ; or aetians , that make him unlike in all things to the father ; or eudoxians , that hold him as a servant of the father ; the carpocratians , messalians , coluthians , that denying god the administration of the world bestow the lordship over men on the evill angels ; the marcionits , manichees , that deeming the world a worke unworthy of divine providence substitute some atlas to sustaine it ; the pontificiaries , socinians , that question the sufficiencie of christs lordship ; and schismatiks , or relapsed protestants , that scorne to give him due , and full worship , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for there christ is confessed the eternall god , consubstantiall , and coequall with the father . the same before the incarnation , and no other now . lord of all , above , and below , ruling his servants graciously in peace , and trampling his enemies under his feete in ire . nothing may controll him , nor is any thing too little for his providence . this , and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the union and our salvation . true christians we , considering humility the basis of glory , can value our saviour even by his disrespect in the world . who would save it , jew and gentile , from sinne must be reckoned among sinners . he therefore being the sonne of the highest , the lower he appeared for us , the more he shewed his love . for in that estate not losing his owne all his gaines redound to us . because he could not be unlorded in ours , we are dignified in his . not so , as if he having served our turnes , we should no longer serve him : but that , his annointing descending on us , we might walke in the odour of his unguents . he the constituted priest , to mediate by redemption and intercession ; we his sanctified to offer in faith , the fruits of regeneration , prayers , praises , good workes , and a holy life . he the prophet , by the word and the spirit to instruct ; we the disciples to beare the characters of the one , and set forth the graces of the other . he the king , ruling in might , and mercie to preserve ; we the subjects in feare , obedience , and faithfulnesse to observe his pleasure , in fighting against the enemies , and maintaining the peace of his kingdom . such we confesse him , and our selves such confessours : through him . nor is this all : our king , our prophet , our priest , our saviour is not transiently ours , but eternall he . not now and not hereafter , the same now and ever . what comfort have we ? we being annointed shall never be feared ; nor ever fleeced being his saved . for jesus christ is still that lord , which , the sonne of god he , was before the incarnation . he hath the keyes to unlocke heaven , and the keyes to locke up hell. in whose hands we are , none can snatch us from him . because he is that being whence all things have being ; and the immutable god having elected us will never alter his purpose . that he will not , we can domonstrate that . he informes us by his word , confirmes us by his sacraments , and replenisheth our hearts with heavenly desires . our thoughts , our words , our workes , tend to him . and such is our reverence in adoring , that if an unbeleever should be present at our publike service , he falling downe would say , verily god is among us , and with us confesse that jesus christ is lord to the glory of god the father . tract . ix . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to the glory of god the father . vve may here , as beza noteth , interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and read in the glory . novatianus doth so ; so doth saint ambrose ; so saith saint athanasius sometimes ; saint hierome alwayes , and saint augustine too , as was observed before . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , glory then involving all the excellencies of nature boundlesse in the creatour , the sense must be ; christ is lord in the same majesty , and of the same treasures with god the father . lord of glory , 1 cor. 2.8 . king of glory , psal . 24.7 . god of glory , acts 7.2 . fides aequat filium patri , atque utriusque eandem gloriam confitetur , saith saint ambrose . the father and the sonne are in our faith both consubstantiall , and coequall . neither before , nor behinde other in wisdome , counsell , understanding , power , comlinesse , graciousnesse , blessednesse , or whatsoever is gods , beyond our comprehension infinitely . in this immense and increated glory christ , as the sonne of god , ever was , is , and with the father shall be ever . he is in the forme of god , and therefore no robery for him to be equall to god , vers . 6. immo non suit , quasi jam non sit , nec erit , quasi nondum sit , sed sine initio , sine fine semper est claritas , yea , it was not , as if it were not now , nor shall be , as if it were not yet , but without beginning , without end the glory is alwayes , saith saint augustine . he is the brightnesse of gods glory , and the image of his substance , heb. 1.3 . the apostle there declares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his equality of substance , and propinquity with the father , as saint chrysostome expounds it . nor did , or could his inhumanation breed any disparity : god forbid , that we should thinke so : so , that the flesh brought ignominy to the word . the sonne is not diminished in his deity , sed potius caro per verbum dei glorificata est , but the flesh rather is glorified by the word of god , saith athanasius . for as man also , he from the very instant of the personall union , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was so perfectly inriched with the glory of the invisible deity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that one and the same might be the glory of the word and the flesh , saith damascen . vailed it in his visible body from the eyes of men , yet was full in him . witnesse his transfiguration ; where taking nothing , nor changing into any thing which was not , he to his disciples opening their sight , shewed that which was . yet with zanchius i affirme that as man he was not alwayes in this glory , per perfectissimam fruitionem , after the highest fruition . thus onely after death : for his prayer was to be glorified with the father in the glory , which he had with him from eternity , john 17.5 . and though as man he by the union obtained this increated glory in respect of his person , yet we deprive him not of the created , wherein his humane nature resides by reall participation . this , though finite , is so cleare in him , that he in it is refulgent throughout heaven . heaven wants no sunne , nor moone ; the glory of god lightens it , & lucerna ejus est● agnus , and the light thereof is the lamb , rev. 21.13 . this visible all the blessed shall behold , and most happy we in enjoying this . this is manant , not the essentiall . the sunne gives light , yet the light is formally in the sunne ; as the effect from the cause , so is this . by personall union the one , by communication the other . and neither the one way , nor the other for himselfe . for us christ was assumed unto and abides in both . both are fully manifested in him , that we through him assured to be glorified perfectly , might with full voyce , heart , and tongue , confesse him lord in , and of the glory . in it himselfe , without whom is no glory , and of it lord to glorifie whom he pleaseth . and all this to the glory of god the father . to the glory that he is lord ; and to the glory that we confesse him lord. the fathers take both , and finding both expressed in the scriptures , we reject neither . first , we should confesse that all his lordship is not to his owne glory , but to his fathers . for , at his nativity , the angels give the glory thereof unto god in the highest , luke 2.13 , 14. god the father twice proclaimed by voyce from heaven that he tooke the glory of him to himselfe . at his baptisme first in the river jordan , matth. 3.17 . at his transfiguration next on mount tabor , matth. 17.5 . christ professeth also that he seeketh not his owne glory , but honoureth the father , john 8.49 , 50. on earth he ever did so , john 17.5 . and the father having glorified him by super upon super , he by his lordship over heaven , earth , and hell , glorifieth the father for ever and ever , john 17.1 . as he was , and what he did in his humiliation ; as he is , and whatsoever he doth in his exaltation , all in himselfe , and for us is , ad gloriam , to the glory of the father . his humiliation was ; for the word was made flesh , and suffered death in the flesh , non ad ignominiam deitatis , sed ad gloriam dei patris , not to the dishonour of the deity , but to the glory of god the father . because it is his glory , hominem jam conditum , & amissum recuperari , &c. that man , now lost should be recovered , vivified being dead , and made the temple of god. so athanasius . his exaltation too : for it is the fathers glory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have his sonne lord of all things . so cyrillus alexandrinus ; and of all in himselfe and for us hath the father glory : ofor his perfection , sufficiencie , equality , in power , goodnesse , & wisdome , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great argument , f the fathers power , goodnesse , and wisdome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this is it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he hath begotten such a sonne : so saint chrysostome . it is the sonnes glorie sets forth the fathers , heb. 1.2 . per filium glorificari patrem , quis negat ? no man denies that ; so saint augustine . thinke not then that gloria filio , shall abate ought of gloria patri . let the feare be farre from us , that in exalting the sonne , we shall eclipse the glory of the father , saith the reverend bishop . nay , our confession , implicit , by the knee , and , explicit , of the tongue , is to his glory . the syriak interpreter renders it thus : omnes lingua confiteatur dominum jesum christum ad gloriam dei patris sui , every tongue should confesse the lord jesus to the glory of god his father . this also intended arias montanus by observing two comma's here ; one before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word , that , another after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the name , christ ; and therefore translates it in gloriam . as if he had said , every tongue should confesse unto the the glory of god the father , that jesus christ is lord. saint chrysostome applies his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as often as he useth it on the place , unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this , that christ is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the father , is the highest demonstration of the fathers glory . yet also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when i say that such a one he is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even in this , that i so say , i doe againe glorifie god. as if the father having glorified the sonne , and himselfe being glorified in him , we confessing it doe our way somewhat glorifie both . both : for the great things , we speake of the sonne , goe to the father also . and but somewhat ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for it is but little to the glory of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the world should adore him , saith the same father . not that this little doth adde any thing to his glory , but his glory is in our small measure set forth by such acknowledgement . not more , or lesse in it selfe for us , by us more , or lesse declared onely . it is our duty of thankfulnesse , 1 cor. 6.20 . he hath redeemed us , and we have need to cast our eyes on him . totum quod recte colitur deus , homini prodest , non deo , as saint augustine . not for want in him , but for our supply . the fountaine gaines not by our drinking there , nor the light by our seeing it . our recourse to him argues his fulnesse , and our indigence . yea , to returne all in humility to him is the onely way to keepe him most bountifull unto us . for whosoever shall confesse him before men , him will he confesse before his father which is in heaven , matthew 10.32 . who deny him , by him shall be denied , v. 33. christ ever glorified the father , john 17.5 . he taught us so to doe , matth. 6.9 . the apostles followed his example , acts 2.47 . the blessed are alwayes in the practise , rev. 4. & 5. & . 7. the utmost end of the sacred trinity is the glory of god in all things , isa . 63.12 , 14. and if here we observe the pointing of the three verses , we have no stay till all be brought thereto . for the ninth verse is divided by a colon , so is the tenth ; which shewes that neither of them are full without eleventh . the eleventh then giving the period , the last comma tels whereto all before doth tend . beginne therefore at the first word of the ninth verse , and from wherefore , being the union of our salvation ; proceed , and carry the exaltation of the person , and name by god ; descend therewith , and take the exaltation of the name and person by us , and what will become of all ? what ? i speake it with alacrity , all comes to the glory of god the father . the person before glorifying is now the person glorified . wherein the son did for us ; wherein the father did for the sonne ; and wherein we acknowledge both , thereof god the father taketh all the glory . the ever blessed , and glorious virgin , the mother of god , hath no part herein : her soule doth magnifie the lord , luke 1.46 . nor any of the saints : all the saints give thankes unto him , psal . 105.10 . nor any of the angels : all his angels praise him , psal . 128.2 . nor any of the faithfull : not unto us lord , not unto us , but to thy name be the glory , psal . 115.10 . the devill ambitious of it was cast into hell , 2 pet. 2.4 . if any on earth entitle themselves thereto , tophet of old is prepared for the king , isa . 30.33 . and who attributes it unto idols , in the law is accursed , deut. 27.15 . god is , in seipso sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in himselfe as the first and the last ; in the world , sicut rector & author , as the authour and orderer ; in the angels , sicut sapor & decor , as delight and comlinesse ; in the church , sicut pater-familias in domo , as the goodman in the house ; in the soule , sicut sponsus in thalamo , as the bridegroome in the bride chamber ; in the just , sicut adjutor & protector , as an upholder and protectour ; in the reprobate , sicut pavor & tremor , as dread and horrour , saith saint augustine . if he doe all , and be all in all , whose is the glory ? that which is his peculiar he will not communicate to another , isa . 42.8 . nor can he be defrauded ; for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if you will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omnipresent , nothing may evade him ; if as others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he compasseth all things nothing comprehending him . if from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather , then he is formidable ; his children will not displease him , and his enemies yeeld him glory in their trembling . the seventy interpreters in the old testament , and the holy ghost in the new expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it . the god which is the father , and the sonne , and the holy ghost , this is he . for the hebrew word , in forme plurall , and in signification mighty , implies the mystery of the trinity . bring these together , and if men or devils arrogate his glory , they are sure to pay the utmost farthing . but he giving all his to the sonne , as before , doth neither put it from himselfe , nor from the holy ghost . because they three being one god and the same god , whatsoever is set forth in the one is not more or lesse the others . let the minde be pure at all times , especially when we either speake or heare any thing of god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for neither is the tongue able to speake , nor the eare to heare of him as his dignity requires , said chrysostome . be religious within , and consider : can we worship one person and not another ? distinguish them without division , and we cannot . but when it is expressed in the scripture that , as beza noteth , non possit nisi in filio gratus honor illi tribui , no honour save in the sonne can be acceptable , why should any thinke the sonne may have too much ? the more the sonne is worshipped , is not the father worshipped the more ? reason will say so , when no other way may be found unto him . who have another , let them goe by it . i am sure he points out the sonne onely to us : this is my beloved sonne in whom i am well pleased , matth. 3.17 . and 17.5 . well pleased , with whom ? he ever was with him : and now without him displeased , in him is well pleased with us also . and as sure i am that the sonne sends us in his owne name unto the father . no man commeth unto the father , but by me , john 14.6 . and whatsoever yee aske the father in my name , he will give it you , chap. 16. v. 23. i am in the father , and the father is in me , he is not seene without me , nor will he heare , save in the sense of my name . come to me ; for so yee goe to him . come thus , bow , confesse , and make an idol if you can of me : doe what yee can to honour me : and what you doe is to the glory of god the father . who gave all to the sonne to him doth all returne . to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by excellencie . because he is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the preserver not onely of things created , but of the unity in trinity also . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then is the beginning without beginning : fons deitatis , the fountaine of the deity , wherein the sonne subsists eternall with the father , and the holy ghost with both . the father in respect of his owne sonne , and of us his adopted sonnes . nomen pietatis , & potestatis est , a name of piety it , and of power , saith tertullian . of piety to love , and of power to beget a sonne , and such a sonne through whom we might be called the children of the highest . the father therefore of the sonne of god we mind : ad gloriam dei patris sui , to the glory of god his father it is , so the syriak . not that the sonne and holy ghost have not the glory . for with the father the sonne is glorified , and the holy ghost . because they three , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are one , 1 john 5.7 . one in substance , and in dignity one . beleeve this , and the rest will follow . beleeve , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for we are not able to speake many things we understand of god ; and we speake many things which we are not fit to understand , saith saint chrysostome . this reason you first have , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it , why the father is onely expressed , when the other may not be excluded . the father is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the greater , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in respect of the generation , so athanasius . as the cause , said ignatius before him , and gregory nazianzen after . a second is , to shew that the sonne is honoured as the father , and the father not honoured without the sonne . the worship of the one and the other , both one . for we here see , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the father glorified , when the sonne is glorified . as saint chrysostome . confessing the sonne we acknowledge the father : the one cannot be without the other . and the substance of both being one , one cannot be honoured , and not another . animadvert we our saviours words , john 5.22 , 23. all judgement is given to the sonne , that all men should honour the sonne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they honour the father : is it not manifest there , that the sonne is the person , in quo coli vult pater , as beza noteth , in whom the father will be worshipped ? why else is all judgement given him ? and why else may not the father be honoured without the sonne ? yea , the conjunction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as , doth teach not onely an equall worship of the father and the sonne , but also that the worship of the father must be exhibited in , and through the sonne . beleeving in , and adoring him , we beleeve in and adore the father . it is christs doctrine : he that beleeveth in , and seeth me , beleeveth in , and seeth him , that sent me , john 12.44 , 45. and this is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the worke of god , that we beleeve in him whom he sent , john 6.29 if gods worke , and christs doctrine , then beleeving in christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we make perfect the will of god , saith cyrillus alexandrinus . it may be illustrated thus : the agent is not without the object , nor the act without both : in the object then we see the agent , and of both the act : without it we can doe neither . the father is not without the sonne , nor the holy ghost without both : the sonne then being the character of the father , we behold the father in the sonne , and the holy ghost too : because he proceedeth from them both . but without the son we can doe neither the one , nor the other . he is the word incarnate , god manifested in the flesh , that we in , and through him may be directed unto the true apprehension of the three subsistences in one substance . who therefore doth honour the first , or the third without , or not in the second person , doth neither honour the father , nor the sonne , nor the holy ghost . this is the cause why our saviour would by no meanes permit any thing to be asked of the father , but in his name , john 16.23 , 24. and this it , that made the persecuted so resolute , dicimus & palàm dicimus , deum colimus per christum , we say , and we say it openly , and aloud to you tormentours , we worship god through christ , as tertullian hath recorded . ascendit ad summum deum is , &c. he ascends to the high god , who worships him inseparably , and indivisibly through jesus the sonne of god , cujus solius ductu pervenitur ad patrem , by whom alone we goe unto the father ; so origen . ipse oculus noster , ut per illum videamus patrem , he is our eye , that by him we may see the father ; ipse vox , he that voyce , by which we may speake to the father ; ipse dextera , he the right hand , by which we may offer our sacrifice to god the father ; so saint ambrose . and saint augustine saith , prayer not made through christ doth not onely not blot out sinne , sed etiam ipsa fit in peccatum , but also becomes sinne . being in the harmony of the true church keepe we ever there . if the asse will feede on thistles let him : to whom the hony-combe is not denied , we will not change our fare . who say that in bowing at the name of jesus , and by the open confession of the tongue we worship him with other worship , then the father , or preferre him before the father , may as well say , we worship , aliud , we know not what , and not , alium , another , who is still the same with the father . one is as false as the other , and both as that which contradicts the truth . for we never divide the three persons in our worship of any one ; who doe are idolaters . we honour one , and all ; all in the trinity , or none . bowing then at the name unto the person , through the sense of jesus , the father hath glory and the holy ghost . the holy ghost by the apostle commands it : if obedience be acceptable , i am sure in doing it we obey him . and if we can beleeve the apostle , our owne eyes will tell us , that with the sonne the father is thereby glorified . for the bowing to , and the confessing of jesus injoyned by the spirit are both expressed , to the glory of god the father . the sonne admits of no glory , which shall impaire his fathers in the least degree . and ever be it our glory to give him all his due . tibi , domine , tibi gloria tua mane at illibata . the arrians , and all other heresiarchs , that oppose the deity of christ ; the agnoits , that charge christ with ignorance ; the manichees , seleucians , hermians , christolits , that deny him , as man , to be glorified in heaven ; the cerinthians , chiliasts , nepotians , that affirme our happinesse shall be in the fruition of carnalities ; the eutychians , jacobits , that say the humane nature is consumed by the divine ; the nestorians , servetans , vbiquitaries , that averre the manhood is turned into the godhead ; and the macedonians , messalians , priscillianists , that hold it no dishonour unto the majesty of god to renounce the faith , and profession of christ , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for there christ , ever equall with the father , as god , is as man so glorified by the deity in his person , that the beatificall vision of him shall be our eternall and inconceiveable happinesse . and though he be so full of divine excellencies , yet our nature in him remaines intire , that who now confesse him lord may through it be enabled to behold his glory hereafter . the saturnians , basilidians , cerdonians , that frame to themselves two gods , one of the jewes contrary to the other of the christians ; the simonians , that stile simon magus the true god ; the carpocratians , marcits , severians , menandrians , that repelling christ , as too infirme , honour their familiar devils , as the authours and governours of all things ; the gnosticks , that privately and publikely maintaine the worshipping of idols , as necessary ; the collyridians ' angeliks , montanists , armenii , that either attribute divine honour to the virgin , or to the angels , or to the image of christ , or to his crosse ; and the papists , that , to the former foure idolatries , adde the worshipping of saints in , or by their pictures , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there one and the same god , the god of the jewes and the gentiles , infinite in all that he is , wonderfull in all his wayes , the sole former , orderer , and controller of all things above and below , will not permit the name thereof to any other . the highest he , and therefore the highest glory must be his onely . the ptolemaeans , colarbasians , praxeans , noetians , sabellians , patripassians , that confound the persons in the trinity ; the metangismonits , that will have the sonne contained in the father , as the lesser vessell in the greater ; the tritheits , triformits , tetratheits , that make the three persons three parts of god , and every person imperfect of himselfe ; the roman pontificiaries , that run to the blessed virgin , saints , angels , as mediatours to the father ; and our socinian-separatists , puritans , brownists , &c. that thinke the bowing of the knee at the name of jesus , and open confession of him a disparagement rather , then glory to the father , are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there , the father onely expressed , as first in order , in him the three subsistences are included . not confounded in the manner of being are truly distinct not distinguished in substance . one and the same the three , and thence it is that naming but one , wee give equall glory unto all . this and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the union and our salvation . true christians we , looking unto jesus exalted , behold him , in his triumphall charet , sweete , and delectable . our faith shewes us that he is girt with strength , clothed with beauty ; his understanding hath no measure , nor his goodnesse end : comlinesse carrieth the mace before him , and at his right hand are pleasures for evermore . all increated perfection we acknowledge his by nature , as the sonne of god , and his by personall union , as the sonne of man. not that whatsoever , he , as the sonne of god , hath in himselfe , is by reall participation communicated to his humane nature . we cannot say so , and in our thoughts preserve the person of god and man in his essentials . yet such manant superexcellencies we consider in his flesh , as may fulfill our blessednesse . so we doe ; and exult that jesus is the lord in whom onely gods glory is concluded . for of him god hath glory before time , glory in time , glory beyond time . glory in filiation , glory in election ; glory in creation , glory in redemption ; glory in the old testament , glory in the new ; glory in salvation , glory in damnation for ever and ever . the glory , above which no glory , is christs . the blessed virgin , saints , and angels , enjoy the peaee of it ; but no man , save he that is god , may challenge it . he may ; for being one with the father , and the holy ghost , neither the father nor the holy ghost can deprive him . where there are all , and all three one , the glory cannot be to one , and not full to every one . for the father , the sonne , and the holy ghost being but one god , the manner of their being , the second of the first , and the third from both , doth not separate one and another . it is essence and essence , not subsistence and subsistence , that overthrowes unity in trinity . nor may we inferre that the sonne and holy ghost are not , or be lesse advanced here then the father ; because he is expressed , and not the other . no such conclusion : our sense apprehends it otherwise : the sonne hath his manner of existing of the father , and the holy ghost from both . this glory therefore is ascribed to the father as the fountaine , which in absolute consideration doth alike pertaine to the other persons . when the father is mentioned , we in minde conceive the other persons also . for no man knowes the father , but by the sonne , nor any man the sonne , but by the holy ghost . confessing then the sonne we confesse all , and the father having the glory of our confession the other have it also . the father hath it to himselfe , the sonne in the father , and the holy ghost in them both . we can now tell what compasseth the text , and goeth all over it . the first word we have brought through all unto the last , and carried the last clause unto the first . the true pointing makes it cleare , and sets forth the exaltation , by god of the person and name , and of the name and person by us , in these particulars . first , wherefore , that is , for the union , and for our salvation god hath highly exalted him in , and to the glory of god the father . secondly , for the union , and for our salvation he gave him a name above every name in , and to the glory of god the father . there god hath done his part , next is our . first , that for the union , and for our salvation every knee of things in heaven , in earth , and under the earth should bow at the name of jesus in , and to the glory of god the father . secondly , that for the union also & for our salvation every tongue should confesse that jesus christ is lord in , and to the glory of god the father . what the holy ghost hath thus by the apostle put together shall by us be kept firme . we , by the helpe of god , will extoll the super-exalted name and person with knee and tongue in faith and hope , humbly confessing that jesus christ is lord in and to the glory of god the father . tract . x. at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if you remember , i referr'd something that may not be forgotten now . it was onely mentioned there , and this it . christs humility was propounded as an example , that we might know how , and by whom to obtaine glory . first , how ? by humility : for the same minde must be in us , that was in christ jesus , v. 5. secondly , of whom ? of jesus christ : for he is the lord of glory , v. 9.10 , 11. he is the example ; humility our worke ; and glory the reward . he and he onely : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because there is no profit , saith saint chrysostome , in living to the glory of another . indeed others may move our emulation , imitandi imitatores christi , but christ should still be seene in them , 1 cor. 11.1 . saint peter therefore , 1 epist . 2.21 . saith , that christ hath left himselfe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an example to us that we may doe after his forme . none may deprive him of that honour : for it was one of the principall causes of his incarnation , that we which would be as gods , gen. 3.5 . might be conformed unto the image of the sonne of god , rom. 8.29 . he onely found out that way , and would no other way turne the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or note of ironic , gen. 3.22 . into an ecce of excellency . but how are we conformed ? by imitating him . not that god justifieth us for this imitation , but being justified freely by his grace , we by such imitation show our free justiftication in christ . for who abide in , walke after him , 1 john 2.6 . no feare of socinianisme here . if sinne be ours by propagation , and righteousnesse by imputation , we have neither the one nor the other by imitation . this granted , the proposition is very true . wee ought to imitate christ wherein we may , and the more we doe , the more we are sanctified through him . for though the rightousnesse of justification be not inherent in us , yet the righteousnesse of sanctification is , and is more and more by good workes . the other is perfect at once , this by degrees : that produceth , and the particulars of this be the proceeds . who are assured of the first , ever looke after the second , and that way , wherein they never shall miscarry . christ is janua , john 10. no other it , and via too , john 14. to enter and walke is , imitari vias , to imitate him , saith saint augustine . who will goe right must inspect jesus , heb. 12.2 . they that aime to be artists , ought to heed their masters . so we taking in certaine rulles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the optick sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , imprint the art in the minde , saith saint chrysostome . and though christ be now in heaven , yet his gospel is with us . therein are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , formes , and chiefe ones of institution . to be followed cum alaeritate , saith theophylact , though not equalled by our practise . what were for us consigned , we ought to have recourse to them . nor is there any thing not of speciall use . omnis christi actio est nostra instructio , every action of christ is our instruction . i say not that all things as christ hath done , we must so doe ; for some things he performed , quà deus , as god ; in these we cannot , nor are we bound to imitate him . some things he did , quà mediator , as a mediatour of god and man ; in these we are no farther tied , then as he finished all things belonging to his vocation , so should we be faithfull in ours . other things he did , quà homo factus sub lege , as man subject to the law : in these we ought to follow him ; and though we cannot exactly , yet in a conformity we must . if we acknowledge our dissimilitude , deplore our negligence , and expresse our desire , voluntas pro facto reputatur , the deed shall be reputed as the will , yea the will accepted for the deed . in what christ did as god we worship him religiously , and follow him zealously in what he did as man. who loves and hates what christ as god doth love and hate , imitates christ as much as a man may imitate god : and he that doth that , which christ did as man , doth follow christ as a christian should . i will conclude this in saint augustines words . imitatores magistri debent esse discipuli , non in faciendis miraculis , quae nemo exigit , sed in custodiendâ humilitate & patientia , ad quae nos dominus invitavit suo exemplo , the disciples ought to be imitatours of their master , not in doing miracles , which are not required , but in preserving humility and patience , whereto the lord invites us by his example . humility is our lesson , discite à me , learne it of me , matth. 11.29 . christ our president , exemplum dedi vobis ; it is commended to us in himselfe , john 13.15 . and he made it a law , abneget seipsum , who will goe after him must obey it , matth. 16.24 . wherein his love exceeded thereto he holds us strictly . and the more , because such humiliation is most contrary to the flesh . for pride which gave man his fall must be ejected before he can rise . the apostle therefore weighing this prosecutes us with the highest argument . if the sonne of god made himselfe of no reputation in our nature humbling himselfe unto the most reproachfull death for us , will not the sonnes of men be humble before him ? whom this cannot move , they may be called christians not having part in christ . humility was the signe , that the angels gave at his comming into the world , and must be our token to the world , that we are going unto him . for who are taken up with divine greatnesse , renounce themselves in the expectation of better supply from god. not in words onely , or in outward worship , or bodily gesture , or manifest workes , but , in sensu animi , according to the meaning of the apostle , verse 5. in the very affections of the heart also . puro cordis affectu exprimatur , saith saint hierome , in the outward and inward , in both together . not in one and not in another , but being alwayes right in the interiour , will never be false , or faile in any of the exteriour . to god in the first place , to our superiours in the next , and to all sorts in preferring , and bearing with , one another . for so christ taught , and in his obedience fulfilled righteousnesse , mat. 5. it was his way in , nor is there other for any unto , the truth . est prima humilitas , secunda humilitas , tertia humilitas , & quoties interrogares , hoc dicerem ; demosthenes could finde no principle more speciall in eloquence then pronunciation , nor saint augustine to dioscorus a more principall vertue then humility for a christian . it is the first , the second , the third , and as often as thou wouldest aske , i would answer nothing else , saith he . not as if there were no other precepts ; but unlesse humility goe before , accompany , and follow ; unlesse we behold it proposed , adhere to it apposed , and be ordered by it imposed , we can exult of no good ; totum extorquet de manu superbia , pride wresteth all out of our hands . who then will be throughly furnished must be humble all over , and alwayes . for the first precept being finished thereby , the last may not be consummate without it . quisquis cupit divinitatis tenore fastigia , humilitatis ima sectetur , who would be built up to that perfection should lay a deepe foundation , saith saint ambrose . the lower we sinke our selves , the nearer god comes to us , psal . 33.19 . and prov. 11.2 . cum humilibus sapientia , his wisdome is with the humble : and his greatest blessing too . for theirs is , regnum caelorum , the kingdome of heaven , matth. 5.3 . tanto quisque preciosior deo , quanto propter eum vilior sibi , the more vile for god to our selves , the more precious we to him , said gregory . the examples of the patriarchs , prophets , apostles , martyrs , and fathers of the church might here be set forth to inflect our minds : but saying that in it our saviour brought to passe the worke of our redemption , have i not said all that may extraordinarily commend it unto us ? this all the faithfull beheld , and admiring it in him love it in themselves for him , and for the workes sake . nor entertaining it in this manner doe we turne any thing that is good out of our selves . for christ lost nothing thereby , but gained the more for us , and we therein reape his gaines . humilibus dat gratiam , god gives his grace unto the lowly , prov. 4.34 . james 4.6 . 1 pet. 5.5 . we then by it repressing innate evill are established in goodnesse . first , sure in our foundation , for it is virtutum bonum quoddam & stabile fundamentum , the good and firme ground of vertues , saith saint bernard . secondly , right in our building ; for servans acceptas , servatas consummat , keeping , saith he , the vertues we receive , it perfects them received . the lord respecting us therefore , isa . 66.2 . manifests his power , when we acknowledge our infirmities , 2 cor. 12.9 . and in this respect humility may be accounted , propugnaculum nostrum , our tower , and fortresse against the many insults of vice . it goes with us throughout the kingdome of grace , and departs not from us , when we are exalted into glory . so stout it , that it yeelds to no attempt either of presumption or of despaire . death it selfe frightens not ; it went undaunted thither , even with an usque ad , unto the death of the crosse , vers . 7. like the tree that moses cast into the waters of mura , it maketh the most bitter sweete . and where the waters are deepe it is as moses rod , or eliuhs cloak , smiting them with it , they divide , and we walke on dry land . to gaine the crowne set before it the sharpest things seeme pleasant . so sublime it , that it gives no place to honours . it addes glory unto kings on earth ; and it is the glory of the saints in heaven to cast downe themselves before the throne of god , rev. 5. & 7. so strong , so sublime , who will not indue it ? nay who will not are sure to be confounded . for god resisteth the proud , 1 pet. 5.5 . pride goeth before sorrow , and the puffing up of the minde is unto ruine , prov. 16.18 . we must be very cautelous then left this vice get into our humility . in recte factis cavenda est superbia , pride is too often clothed therewith . our saviour took the scribes and pharisees in it , matth. 6.16 . saint paul reproved the colossians in that habit ; and , i much feare , these times are sore troubled with haughty spirits in an humble hue . shew me the submission of our great professours in humility , and i will confesse my errour . but saint chrysostome tels us that , when in pretent of gods worship our doings are not faine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then especially we upbraid him . and if we doe , is not his judgement at hand ▪ derisores ipse deridet , he laugh● us to scorne , prov. 3.34 . domum evollet , he will lay us waste ; prov. 15.25 . not farre off , even under this crowne , non hospes ab hospite tutus ; and in this kingdome where is truth , love , honesty ? achitophels treachery , rabshakes railing , jezabels adultery , esaus hate , ammons deceit , nebuchadnezzars pride , dives unmercifulnesse , and all manner of impieties couch under the feare of the lord. shall the lord see , and not be avenged ? repent , repent ; god is angry , and the vials of his wrath ready to be poured out . turne we therefore , and without delay , with humble , with contrite hearts , and he will returne with a blessing unto us . sion shall have her prosperity here , and her full glory hereafter . but if not for the worke , for the rewards sake be we humble . wee have heard what followed christs obedience , and who keepe with him in his way shall come to him in his glory . for the glory set before him he despised the shame , heb. 12.2 . for the glory therefore he purchased to us be not we ashamed of the price he paid . god chose the ignoble things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the most contemptible in the world for his purpose , 1 cor. 1.28 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vers . 6. exhausit , as tertullian , he drew out himselfe in his undertakings ; or as beza , ex omni seipsum in nihil redogit , he brought himselfe from all to nothing , dan. 9.26 . on the lowest basis he built the highest glory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was made a servant , for this he is lord of all , so saint chrysostome . magnus esse vis ? à minimo incipe , who will be great must beginne at the least , so saint augustine . beginne there , and upon our saviours word yee shall be exalted , luke 18.14 . yee shall , so saith saint james 4.10 . and saint peter too , 1 epist . 5.6 . is it not then as saint paul here saith , vers . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a wise minde to be so minded ? it was wisdome in christ , and why should it be foolishnesse with us ? we lay downe temporall things , and take up everlasting . what comparison is there betweene a drop and an ocean ; a point and the world ; a moment and eternity ? the whole treasure , and pompe of the world is nothing to that immense waight of glory , which followeth our christian contempt of earthly things . while we looking on the things , which are not seene , the momentany lightnesse of our tribulation prepareth unto us a reward , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beyond the reach of our apprehension , 2 cor. 4.17 . quid dicam nescio : sed deus habet , quod exhibeat , i know not what to say of it ; but god hath what he can give , and what he will give , erit ipse , shall be himselfe . for what else is it for him to be our god , and we his people ? he could promise nothing better , nothing greater , life , salvation , glory , peace , all excellencies , he will be all in all . he will ; and therefore sure we that our measure shall be filled up with his goods . what they are none can conceive , save who receive them . nor they comprehend , because the object of happinesse is infinite . indeed what is created for us will be according to the receivers . finite it , and therefore not the satisfying save in the object . it is not the chiefe good , but enables us to contemplate in christ after our measure the summum bonum , which god himselfe is . this is it ; for it is god that doth ever satiate , and never cloy . and though i have called this the reward of our humility , yet it may not be said that our humility merits this . no , it was purchased for us by the humiliation of jesus . in whom we have it , without him we challenge nothing . hoping therefore to be glorified with him in heaven , to him we conforme on earth . and because he hath taught no other way to the inheritance , then he went in the purchase , we seeke no other , nor can we thinke there might be any other more glorious . for in it we never doe , saith saint chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , descend from glory . the lowest degree is ever an ascent unto the highest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the high is low , the low high : this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is made good in the contradiction , that christ indured against himselfe , heb. 12.2 , 3. and when we see his humble members despising the world , yet despising no man ; contemning themselves , and yet contemning that contempt , which persecutes them , doe we not behold the minde exalted above all things below ? yea when we finde pride it selfe palliated with humility , know we not that the proud confesse there is glory both in , and for the vertue . how in seeming not mistaken is the world mistaken much ? men thinke humility and glory opposits ; as if of both in one could be no subsistence . it is pride that refusing the one may never come at the other . quisquis enim nunc sponte se non humiliat , nequaquam hunc sequens gloria exaltat , for who doth not here willingly , and truly humiliate himselfe , following glory never exalts him , saith gregory . my close is : for christ , for the vertue , for the glories sake learne we the apostles counsell . keepe we our eyes fixed on the example of jesus , and in proceeding the nearer we come to our place , like naturall bodies , we shall move with the more celerity . our humility will carry us , and with speed enough , unto the same journies end it brought him . who drawes us in the way , cant. 1.4 . will crowne us in the end , rev. 2.10 . doing what he commands , we shall receive what he obtained , life eternall in and to the glory of god the father . the samosatenians , and socinians , that hold christs death neither satisfactory , nor meritorious , but onely exemplary for us ; the jewes , turkes , pagans , infidels , to whom christ is a scorne , and his crosse an offence ; the atheists , nullifidians , prophane , that in dirision of gods religion , call his church satans synagogue , the communion bacchus sacrifice , and his professours solifidians ; the libertines of our age that count us fooles for our austerity ; the carelesse professours that deeme us over pitifull to others , too bitter to our selves ; our church michals , catharists , brownists , separatists , that deride us for our humiliation in the service of god ; the anabaptists , monks , hypocrites , that will be humble without submission , poore without want , and rich without labour ; the sadduces , simonians , saturnians , &c. that hoping there is no punishment after this life for the bad , will have no reward for the good ; the cerinthians , pepuzians , mahumetans , that place happinesse in the eternal fruition of fleshly delights on earth ; and the montanists , enthysiasts , papists , that in the argument of the glory put the merit on themselves , are condemned by the apostles counsell in the sixth verse , and his inference , at the ninth verse . for there , the fabrick of glory , that christ built up for us , being founded on his merits in such humiliation , we are taught to shew our gaines by following his example . whose redeemed we are , his humble servants we . if glory be the reward , we have no cause to stand upon the worke . be it in what degree he please , we need not be abashed at the humility . for who was the lowest on earth we are sure our saviour is the highest exalted in heaven . when we have done our part god will give us our right in him . this and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and still the argument is the union and our salvation . true christians we , finding how hard we are beset with , and prone to evill , looke alwayes on our captaine , and attend his word for feare we should mistake his discipline . we know how great a conquerour he is , and that he can never faile in his direction ; if our actions vary from , we have not well minded him . and though he be taken out of our sight , his life is left with us , and reading it we have instruction store and sure . sure , if we follow it close , right , & be alwayes sure to it . nor is it infallible in one and not in all . whereof he hath given plenty , there is no doubt of any one . nor is the number of his precepts either large beyond our memory , or short to leave out any thing , that might further us . the example he hath given is most absolute . it demonstrates all things that are to be contemned , and sustained all . in them is no felicity to be had , in these no unhappinesse to be feared . he bid us come and see , and we most ambitious to enjoy , what here we beleeve , will goe no other way , then himselfe went , and appointed for us . a low way , christ humble ; a perfect way , christ the truth ; and a comfortable way , christ the life . having truth we are sure to have cheere in , and life by our humility . it is not the similitude thereof , but the vertue we meane . that is it , and nothing being more acceptable to god , we doe in nothing more , nor in any thing without it , expect a blessing . for nothing in us doth more exalt god , and our innate evill is repressed by nothing more . all the lords commands are observed with it , and the vertue which springs not from that roote withers . indeed love makes up all breaches , but we have no other meanes to repaire charity save humility . in whom all was made up , all was done in humility , and who partake of all , we , like him , will be humble to all . to god in the lowest degree ; to his vice-gerent next ; we have no envie for our superiours , nor hatred to our equals , nor contempt toward our inferiours . love for god , and such , as will permit nothing before him , not our substance , not our lives . and love for our neighbour , and such , as will pray for every one , and forgive every offence . the true knowledge of our superexalted head raiseth our conversation unto heaven whilest we live on earth . and well may : for we behold the eternall glory prepared for the meeke incomprehensible in the object . the faith whereof hath made our appetites so eager , that they can leave the greatest allectives of the world with contempt . whose servants we are to him faithfull we may challenge of him our inheritance , who purchased it for us . and with boldnesse , seeing in humility , and according to his prescription we leave all to professe him our high exalted lord in , and to the glory of god the father . to whom with the sonne and the holy ghost be the kingdome , and the power , and the glory , for ever and ever . amen , amen . notes, typically marginal, from the original text notes for div a31115-e540 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bellarin . to. 1 : contr . general . 2. l. 5. c. 9. vid . amand. pol. synt. tom. 2. l. 6. c. 26. calvin . institu . l. 2. c. 17. par . 6. polan . ibid. conrad . vorst . in 1 tom. r bellar. controv . gen . 2. the 11 v. tilen . synt par . 2. cap. 10. thes . 34. r. bellar. t. 1. contr . gen . 2. l. 5. c. 9. august . tract . 104. in ioh. de c. 17. in tract 10. athanas●●● at . 2. cont . arria . cyril alexand. l. 3. thes . c. 2. aug. tract . 51. in ioh. de cap. 12. tertul. de car . chr. c. 4. leo in epist . synod . ad flavia. isa . 9.6 . luk. 2.10.11 . gal. 4 4. rom. 4.25 . athanas . cont . arria . orat . 2. august . grego . in m● r. super ioh , solo quod redemptor &c. athanas . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gen 40.15 . dan. 6.23 . jona . 2.10 . ruffin in symb. apost . aug. de temp . seu . 174 , & 175 in fest . ascens . 1 , & 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aug. 104. tract . io● 17. novat de trin. ● . 17. ruffin . in symb. apost . cyril . alex in responsi● ne , advers . theod● . reperhensio , 8. & 12 anathe . concil . ephes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . non. marcel . de propriet . serm. cap. 4. chry●● st in philip . h● n ● ambros . in c. loc . peter lomb. sent. l. 3. d. 18. m. t. cicero de fin . l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sextus pompe . festus de verb. significa . pag. 23. gen. 2.20 . isocra . nicoclan fine . pet. lomb. sent l. 3. d. 18. luke 2.21 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . orig. in ies . na. cap. 1. hom. 1. cyril . alex. lib. de fide ad theodos . c. 29. aug. in psal . 109. bernar. in circumcis . domini ser . 2. & in cant . ser . 15. & 16. gorr . & catha . in loc . stel. & aret. in luc. 2.21 . hay . eras . corn. in loc . august . tract . 3. in epist . 1. loan . isid . orig. l. 7. c. 2. lact. l. 4 c. 7. tertul. advers . prax. c. 28. tertul. advers . marcio . l. 3. c. 15. august in epist . 1. joan. tract . 3. matth. 7.7 . marke 11.24 . luke 11.9 . august . in psal . 74. aug. l. 3. conf . c. 4. bern. in cant. ser . 15. bern in cireum . domini serm . 2 corn. a lap. in loc . isay 45.15 . lucas tuden● i. 2. c. 16. corn. a lap. in num. 13.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bern. in cant . serm . 17 : chrysost . in loc . alphon. abulen . in 20. exedi paulo ante quas . 7. orig. in luc. hom. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tertul. adver . judae . c. 9. & advers . ma● . l. 3. c. 16. orig. in exed . 17.18 . hom. 11 euseb . demonstr . evang. l. 4. c. 29 august . cont . faust . manich. l. 12. c. 36. zanchi . in phil. 2.9 . heb. 10.5 . ambros . l. 2. de sp. sancto . c. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . orig. in i● s . na. c. 1. hon. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrisost in loc . august . d● spi● . & lit . ad ma●cel . c. 26. aug. quast . super gen. 123. l. 1 te● t. adve● . mar. l 3 c. 18. orig. in exod. 17. & 18. hom. 11. august . de serm . dom. in monte l. 2. tertul. l. 4. adv . marc. de marc. antithesibus , c. 2. orig in jes . nave . c. 1. h● n. 1. in iud●● . c. 2. h● m. 2. in luc. c. 2. hom. 14. de principiis . l. 1. c. 6. cypr. de bono patient . novat . de trinit . c. 17. athanas . cont . arria . orat . 2. ad episc . egyp . & lib. ad adelph . ora . 5. ambros . hexe . l. 6 c. 9. et in loc . ruffin . in sym. apostol . hierom. in isa . 45.23 . chrysost . in loc . august . de trin. l. 1. c. 13. & in psal . 109. et in job . tract . 104. cyril . alexand. in lib. relig. reg nuncupat . in orat . relig. reg. de recta fide . concil . basil . in sess . 21. alphons . abul . in exod. 20. paulo ante quaest . 7. estius ex vine . de valent. in phil. 2.10 . osiand . in phil. 2.10 . gorra . in loc . musc . in 3. praecep . calv. in ● om . 14 11. zan● h. i● 3. prae●● p. in philip. 2.10 conrad . v●● st . p● o eccles . orthod . disp . 2 par● 5.6 . injunct . 52. cap. concerning the matter of the complaint of some puritans , part . 10 , can. 18. dr. whit. cont . rainold . ●● fu● . c. 16. dr. whitg . in his answer to t. ● . in the defence of the answer to the admonit . eccles pol. l. 5. nu. 30. dr. page iustifica . of bowing . widd. in confu . of an appendix concerning bowing a● the name of iesus . mr. perkins in his exposition of the creede . zanch. in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . concil . ephes . anathe . 8. zanch. in loc . cyril . alexan. de recta fide ad relig . reg. theophyl . in joh. 4. v. 23. orig. in iudie . 2. hom. 2. chrysost . in epi. 1. tim. c. 4. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost . in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . schind . ad radie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isid . etym. 11. c. 1. plin. nat hist . l. 11. c. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . schind . ad radi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : con. nicae . can. 30 , con. nicae . can. 29. per te● lionem & thearist . constan . de graeco vers . can. nicae . fran turri . can. 29. tertul. de orati . c. 14. fran. iun. not. in tertul. ibid. tertul. ibid. c. 13. tertul. ibid. c. 12. exod. 20.4 . matth. 4.10 . m●●●● . 2.11 . isid . etym. l. 11. c. 1. psal . eus● b. eccl●● . hist . l. 5. ● 5. tertul. adv . marc. de ma● . anti thes . l. 4 c. 2. orig. ad rom. c. 14. & in loc . citat . cypr. de l● n. pat . novati . de trinit . c. 17. euseb . pamp. eccles . hist . l. 5. ● 5. atha . ad adelph . c● nt . arrian . orat . 5. & ad i●pi●● . e● ypt . & libyae o● at . 2. concil . nicae . can. 20 & ut supra . concil . b● sil . sess . 21. calv. in rom. 14. v. 11. ibid. areti . in loc . bern de subject . nostrae volunt . orig. de princip . l. 1. c. 6. august . in psal . 109. ori● . de prin● . l. 1 c. ● . cypr. d● . 〈◊〉 . patt● nt . atha . cont . arr. orat . ● . ambr● s . in loc . & exam lib. 6. c. 9. chrys . in l●● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tertul. lib. de . carn . chr. c. 11. ad praxe . c. 7. orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. c. 6. aug. de trin. l. 3 c. 1. & de gene. ad lue● . l. 3. c. 10 lod. v. viv. in august . de civi● . dei l. 15. c. 22. greg. in evang. hemil. 10. berr. sup . cant. ser . 5. greg. moral . in iob l. 2. c. 2. damasc . ortho. fid. l. ● . c. 3. zanch. de● per. dei l. ● . c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . orig. in ies . c. 1. hom . 1. athan. ad adel. cont . arria . or . 5. cyril . alexand. ad piissim . reg. erat . 1. in annot . ex philip. calv. in loc . osiand . in loc . marl. in loc . august . de cura pro mort . geren . c. 5. orig. in loc . citatis . osiand . in psal . 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys . in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d. bilson . survey pag 633 novat . de trin. c. 15. & 17. ruffin . in ex pos . symb. apost . aret. in 〈◊〉 august . de ● ivit ▪ dei l. 22. c. 30. athana● a●●●● . beda in 〈◊〉 lud ● ph● de vita c● p●● t 1. 〈◊〉 c. cu● ncis mini . b●● n. sup● se● . 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . exod. 20.5 . psal . 95.6 . matth. 26 38. acts 20 36. tho. aquin. 12. q. 71. ar . 5. ad 3. & 22. q. 3. ar . 2. ad . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 10.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isid . etym. l. 9. c. 1. chrys . in loc . chrys . in 1 tim. 2. serm 9. hieron . in ier. 4 2. tiem . in . not . psal . 63.11 . bez. in annot . rom. 14.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost . in loc . orig in exod. 25. hom. 13. chrysost . super illud matth. 10 32. august . in psal . 115. aug. in epist . beat . ioan. tract . 8. isa . 45.23 . hierom. in isa . 45. gorr . in loc . zanch. in loc . chrysostom . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . zanch. in loc . athan cont . arria . orat . 2. august . de trin. l. 1. c. 13. chrysost . in loc . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 11.21 . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bez in luc. 1.32 . theophil . in luc. 1. cyril . alex in religi . regin . the● phyl . ibid. august de civit . dei l. 18. c. 47. ibid. bern. sup . cant . ser . 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b. b. andrewes in his sermon on luc. 2.10.11 . lactan. de vera sapien. l. 4. c. 7. lact. ibid. isrod . erym . l 8. c. 2. tertul. adv . prax. c. 28. damasc . orthod . fid . l. 3. c. 3. matt. 23.17 . chrysost . in heb. c. 9 serm . 15. 1 cor. 1.30 . hieron . ad paul. iob. 14.6 . aug. de ve● b. dom. in evang . secund . ioan. ● er . 54. ambros . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . athanas . cont . arr. orat . 2. chrysost . in loc . cyril . alexa. in orat . relig. reg. in matth. 12.32 . greg. sup . ezec. hom. 8. verstega . antiq. 2 sam. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bez. in loc . novat . de trin. c. 7. ambros . in loc . athanas . cont . arr. orat . 2. aug. in ioh. trac . 104. c. 17. & in locis citatis . ambros . l. 6. examer . c. 9. aug. in iohan. trac . 104. c. 17. chrysost . in heb ser . 2. athanas . ad . adelp . orat . 5. damas . in orat . de domini transf . athanas . cont . arr. orat . 2. cyril . alexand. orat . relig reg. de recta fide . chrysost . in loc . aug. cont . serm . arrian . c. 31. chrysost . ibid. aug. de civit . dei l. 9. c. 5. rev. 5 13. aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys● st in heb. c. 1. ser . 1. bez. in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tertul. de orat . c. 2. chrysost . in heb. c. 1 ser . 2. athanas . cont . arr. orat . 2. ignat. in epist . ad phipp. greg. nazi . in orat . 2. de filio . chrysost . in loc . bez. in iob. 5.23 . cyril . alex in lib reli● , reg. sup . lo● . 6 ● 9. tertul. in apol. advers . gent. c. 21. orig. cont . cels . l. 8. c. 1. ambros . de isaac & ani . c. 8. aug. in psal . 108 bernard . sup . cant . s● rm . 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost . in loc . aug. in psal . 90. chrysost . in heb. 12. v. 2. serm . 28 theophyl . in ioh. 13. v. 15. aug. sent . dec● r. 111. hier. ad celant aug. in epist . 56 ambros . in serm . greg. 18. l. mor. bern. de consid . l. 5. ad hen. seno . nens epist . 42. exod. 15.25 . aug. epist . 56. chrysost . in loc . text. adv . mar. l. 5. c. 20. chrysost . ibid. aug. de verb. domini ser . 10. august . de civit . dei l. 22. c. 30. ibid. greg. l. 8. moral . an answer to the amicable accommodation of the difference between the representer and the answerer sherlock, william, 1641?-1707. 1686 approx. 54 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a59789 wing s3263 estc r37544 16970225 ocm 16970225 105556 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59789) transcribed from: (early english books online ; image set 105556) images scanned from microfilm: (early english books, 1641-1700 ; 1159:2) an answer to the amicable accommodation of the difference between the representer and the answerer sherlock, william, 1641?-1707. 31 p. printed for john amery ... and william rogers ..., london : mdclxxxvi [1686] attributed to sherlock by wing. "imprimatur, july 22. 1686. jo. battely" an answer to "an amicable accomodation" by john gother. imperfect: stained, with loss of print. reproduction of original in the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng gother, john, d. 1704. -an amicable accommodation. jesus christ. 2003-11 tcp assigned for keying and markup 2003-11 aptara keyed and coded from proquest page images 2004-01 olivia bottum sampled and proofread 2004-01 olivia bottum text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion imprimatur , july 22. 1686. io. battely . an answer to the amicable accommodation of the difference between the representer and the answerer . london : printed for iohn amery at the peacock , and william rogers at the sun ; both against st. dunstan's church in fleetstreet . mdclxxxvi . an answer to the amicable accommodation , of the difference between the representer and the answerer . in answer to the reply to papists protesting against protestant popery , our author has amicably accommodated away the whole book , excepting one word called misrepresenting ; and therefore whereas he expects ten sheets from me in return , i must be forced to compound with him for a much less number . we are likely at last to agree about the meaning of misrepresenting , which is a very common word , and easily understood when men give their minds to it . our author printed a double character of a papist misrepresented and represented ; the first being an accusation on protestants for misrepresenting papists ; i examined every part of his character , and could not find why he called it misrepresenting ; for it did not appear by his characters , that we had charged them with any doctrines or practices ( excepting some few things ) but what they themselves owned . we charge indeed their doctrines and practices with such guilt as they do not own ; but this i told him did not properly belong to representing but disputing ; for while we agree about matters of fact , there is no misrepresenting on either side , and then we are no otherwise misrepresenters , than as all men are who condemn such opinions and practises , as others judge very true and innocent ; and thus papists as much misrepresent protestants , as protestants misrepresent papists ; that is , they equally differ from each other in their opinions and judgments of the same things ; but who are truly the misrepresenters , is not to be decided by character-making , but by reason and argument . well , our accommodator is very willing out of civility and for the sake of peace , to yield this point , that the title of a papist misrepresented , is not to be taken in its strict and proper sence , as misrepresenting signifies downright lying , or falsly charging of matter of fact ; but in its larger or less-proper sence , as it comprehends both lying , calumniating , mis-interpreting , reproaching , mis-construing , mis-judging , &c. which i confess is a very great piece of civility , that he will not charge us now with down right lying , but onely with lying and calumniating , and several other hard words into the bargain . there needs not many words about this matter , for the short of the case is this : in order to reconcile our people to the church of rome , he thought it necessary to perswade them , that popery is quite another thing , than what they had been taught it is , which would at once remove their prejudices against popery , and beget in them a great jealousie and suspicion of their former teachers ; for men will not easily trust those who have once deceived them . in order to this , he gives us a double character of a papist ; one he calls the character of a papist misrepresented , the other of a papist represented ; which any man would guess , should be two very different and contrary things ; the first what a papist is not , the second what he is ; and yet , when we come to examine them , every thing almost , which can properly be called a character , or representing , is the same in both ; onely the character of a papist misrepresented tells you , what opinion protestants have of popery , and the character of a papist represented , tells us , what good thoughts papists have of themselves , and their own religion ; now whoever doubted , but that papists and protestants differ very much in their opinions of popery , as they do also in their opinions of protestancy . and this is the onely pretence for his charge of misrepresenting , not that we charge them with believing or practising , what they do not believe or practice , but that we think worse of their faith and practice than he thinks they deserve . and if this be all that he means by misrepresenting , we readily own the charge , that we have much worse thoughts of popery than he has ; that we believe those doctrines to be erroneous , and those practises to be sinful , which he thinks very well of ; and because i am resolved , if possible , to be as civil as he is , in my concessions , and not to dispute about words , i am contented he should call this misrepresenting , lying , calumniating , or what he pleases , if he can prove that we condemn their faith or worship unjustly ; onely he must remember , that this will engage him in a dispute , which he seems resolved not to engage in . for he must not think , that upon his bare word , we must be concluded guilty of that misrepresenting , which he calls lying . he should have been very much afraid to accuse us of lying , if he is resolved altogether to represent , and not to dispute : for certainly no wise man will give his neighbour the lye , unless he be well prepared to prove it against him . misrepresenting was a civil term , because honest men may through mistake misrepresent ; but lying is the fault of knaves , which as it deserves great punishment , so it ought not to be charged upon men without great proof , much less with none at all : and therefore he should not have taken up an obstinate humour against disputing , just before he thought fit to charge us with lying , but have remembred what m. de meaux says in his pastoral letter , p. 29. those who bear false and scandalous witness against an innocent person , are condemned to the same punishment which the crime of which they bear witness did deserve had it been found true . but to clear my self as well as i can ; besides this , that i am not conscious to my self of any misrepresenting , i must tell him once more , that in a strict and proper sence , to misrepresent relates only to matter of fact , when we charge men with saying and doing what they never said or did , as our accommodater confesses ; and in this sence i have already proved , that we are no misrepresenters , and at last , if i understand him , he confesses that we are not ; but then he tells us , that to misrepresent , in a larger and less-proper sence , signifies also to put a false construction on things : as for instance , to say that to worship saints and angels , and the virgin mary , as practised by the church of rome , is to give the worship of god to creatures ; and that their image-worship is what god has forbid in the second commandment ; that their denying the cup to the laity is contrary to the institution of our saviour , and their latine service is a very unreasonable worship , and destructive of the edification of the church , &c. now though we do not charge them falsly in these cases as to matter of fact , for they do worship saints and images , and deny the cup to the laity , and keep the service of the church in a language unknown to the people , yet if through prejudice and neglect of due consideration , we should condemn these practices as contrary to the laws of god , and injurious to mens souls , though they were not so . i grant even this may be called misrepresenting , for 't is to call good evil , and evil good , light darkness , and darkness light ; and whoever is guilty of this kind of misrepresentation , is guilty of a very great sin , and does great mischief in the world , not by falsifying matters of fact , but as much as in him lies , by changing the nature of things . and upon these terms the dispute of misrepresenting may be easily accommodated : let him plainly confess , that we are not misrepresenters in the first sense ; that we do not falsly charge any doctrines or practices on the church of rome , which she disowns ; that we do not teach our people , that the church of rome believes or practices , otherwise than she does , and we will give him leave to call us misrepresenters still , if he can shew that we charge their doctrines or practices with such guilt as they do not deserve . but it is by no means a sufficient answer to this charge to call us lyars , which for ought i can see , is all we are like to get in answer from this man. of all the several projects for ending controversie , the most effectual that i ever yet heard of , is that which our author hath set on foot : for he would now insinuate , that he has vindicated the church of rome from our misrepresenting , not onely matter of fact , but the guilt we charge them with upon those matters that are confessed by themselves . now i have shewn him as well as i could , that some of their confessed doctrines are false , and some of their confessed practices are unlawful , and that their best apologies for them are insufficient . what says the accomodator to all this ? he answers , that all this is misrepresenting , as that signifies lying . but how the dispute should be carried on upon these terms , otherwise then by giving him the lye back again , i do not comprehend ? and therefore because neither true religion , or good breeding , will suffer me to carry on a dispute at that rate , the controversie should seem even upon this account to be at end ; and i give him joy of the honour that he is like to get by it . and yet i think an indifferent reader may observe that his fastning the lye upon us , for misrepresenting them in the less-proper sense , as he pretends we do , is but an after-game to which he is reduced by the extremity of a bad cause . the design of our author in his twofold character of a papist , was to perswade our people , that we were misrepresenters in the first and most proper sense ; that we had belyed the church of rome , with imputing such doctrines to her , as she did not own ; and this all men , that ever i met with , understood to be the design of it : but since he cannot make good his charge against us , he will now make good his title of misrepresenting in a less-proper sense , not that we misreport the doctrines and practices of their church , but that we unjustly condemn them ; and though we will rather allow him to call this misrepresenting , than dispute about a word , yet if this be all he intended to acquaint the world , that protestants think worse of popery , than papists do , it was a wonderful discovery ; and he took as notable a way to rectifie such mis-apprehensions . he disclaims all disputing , and thinks to confute protestant misrepresentations , by giving onely a true character of a papist , with reference to his faith and practice , out of the most authentick records of their church : now if the misrepresentation does not concern matter of fact , but only mens judgments and opinions about such matters , how can a meer character rectify such misrepresentations ? when we know , what the doctrine and practice of the church of rome is , and yet think very ill of it ; can the meer relating what the doctrine and practice of the church of rome is , cure our ill opinion of it ? and yet this is all the business of a character to tell us , what a papist is , which might indeed reconcile us to popery , had we disliked popery onely because we did not understand it , or took it to be something more formidable than it is , but cannot cure such dislikes as arise from a true understanding of popery . he appeals to the definitions of the councils of trent , and the bishop of condom's exposition , &c. to vindicate popery from the misrepresentations of protestants ; that is , to show us what the genuine doctrines of popery are : and how can this confute our misrepresentations , unless by misrepresenting he understood misrepresenting matter of fact , charging such doctrines on their church as were never decreed by their councils , nor owned by their most authentick expositors ? for the authority of the council of trent is nothing to us , any otherwise than as we own it to be the rule and standard of the romish faith ; and therefore he can prove nothing against us out of the council of trent , but onely that those are not the doctrines of the church of rome , which we say are , and this cannot confute protestant misrepresentations of popery , unless our misrepresentations consist in charging them with such doctrines as their church and councils do not own . and therefore , though he is now willing to grant , that we are not misrepresenters , as that signifies , down-right lyers , who charge the church of rome with believing and practising what she does not , yet it is apparent , that this was what he intended in his title of a papist misrepresented , to accuse protestants of charging papists with such doctrines and practices as they do not own ; and if this be not the intent and design of his book , there is a great deal less sense in it , then i thought there had been . for if by misrepresenting he only meant , that we reproach and calumniate the doctrines and practices of the church of rome , and charge them with such guilt as they do not deserve , not that we charge them falsly with such doctrines and practices as they do not own , ( as he now would have it ; ) though i grant this may be called misrepresenting , if the charge be false , yet it is not such a misrepresenting as is confuted only by a character , or by true representing ; it is wholly matter of dispute , as i have often told him ; for he must not think that we protestants shall believe ever the better of popery , because he professes to believe very well of it , in his character of a papist represented . if he will vindicate the doctrines and practices of the church of rome from that guilt , which protestants charge on it ; if he will justifie the worship of saints and angels and images , transubstantiation , the adoration of the host , half communion , prayers in an unknown tongue , &c. and prove us to be misrepresenters , he must quit his retreat of character-making , and fairly dispute the points in question , which is the way the generous advocates of the church of rome have always taken , to defend her , by the authority of scriptures , fathers , councils , and here we are ready to joyn issue with them . and thus , for ought i see , this controversie is at an end , though he had not charged us with lying ; for whatever he at first pretended , he grants now , that we are not in a strict and proper sence misrepresenters ; and thus farewel to character-making , since papists and protestants , who understand these matters are in the main agreed , what the character of a papist is , though they differ in their opinions about him , which can never be decided by characters , but by reason and argument . and yet our author , after all his pretences to an amicable accommodation , is unwilling the matter should end thus , at least unless we will acknowledge our selves very much beholden to his good nature for it : why , what is the matter now ? have i not plainly proved , that we are not misrepresenters in the strict and proper notion of misrepresenting ? that we do not charge the church of rome with any matter of fact , with any doctrines or practices which she does not own ? and can we misrepresent them , when we charge them with nothing that is false ; yes , he says , my principle , that there can be no misrepresenting , where there is an agreement in matter of fact , has more of the counterfeit in it than true standard ; is supposed to be certain , but without the support of authority or reason : that is , though we charge the church of rome with nothing but what she her self owns ; though we represent a papist just as a papist represents himself , as to his faith and practice , yet we may be misrepresenters ; and then we may indeed be misrepresenters for ought i know , if we may misrepresent , when we say nothing but what is true . if he can make good this , i must acknowledge him to be a man of art ; and therefore shall briefly examine how he proves it . he says , misrepresenting seems to stand in opposition to representing , and proper representing being nothing more , than the describing or shewing a thing , as it is in its self , as many ways , as a thing can be shewn otherwise than it is in its self , so many ways may it be properly misrepresented . this i agree to , and therefore let us proceed : now ( says he ) it is certain , that for the description to bear on exact resemblance with the thing , it must not only agree with it in matter of fact , but likewise in every other respect , which it pretends to declare , as in motive , circumstance , intention , end , &c. the agreement in any one of these being enough to quite change the nature of the thing , notwithstanding the matter of fact being still the same . and this also i agree in , that motives , circumstances , intention , end , are all to be considered in representing ; but i want a reason , why he distinguishes these from the matter of fact : for by matter of fact , i understand an action cloathed with all its circumstances , without which , it is impossible truly to represent any action : for circumstances alter the nature of actions ; as suppose a man be killed , this may be done by accident , or with design , in heat of blood , or of premeditated malice , which makes it , either chance-medley , man-slaughter , or murder ; and therefore the consideration of these things falls under the matter of fact , and are the proper matters for a jury to inquire into , who yet are judges onely of fact. and thus i understood matter of fact , when i asserted , that we did not misrepresent the church of rome in any matter of fact ; that we did not onely charge them with nothing but what they did , but that we truly represented all the circumstances of what they did , as far as the moral nature of the action is concerned in it , and indeed i know not , how we can either represent or misrepresent any action without its circumstances ; we may tell what is done , but the matter of the action is the least thing considerable in representing , because it may be either good or bad in most cases , according to its different circumstances : and we cannot say , which it is , without considering all circumstances . as for instance , we do not onely charge the church of rome with praying to saints , and worshipping images , but we consider what is the doctrine of their church about these matters , in what manner they do it , and with what circumstances ; we admit of all the excuses and apologies , and fair representations that they can make of it , and then consider what the nature of the action is , and what the scriptures and primitive fathers declare it to be . this , he knows , i did in the book , which he now pretends to answer . to put an end to this dispute about misrepresenting , i told him , we did not like popery , as he and the bishop of condom had represented it , and shewed him our reasons why we did not like it , as to the object of religious worship , the invocation of saints , and the worship of images : and had he thought fit to have considered these , we might have obliged him so far , as to have confined the dispute to his own characters , and the bishops exposition , in the other points of popery ; but he says not one word about this , but advances a new paradox , that men may be misrepresenters , though they do not misrepresent any matter of fact , because they may misrepresent the motives , circumstances , intention and end , as if this were not to misrepresent matter of fact ? or as if we had misrepresented them in this manner , when he had not , and cannot give any one instance wherein we have done so ? this short account shews , how impertinent all his examples of misrepresenters are , who , as he says , did misrepresent without belying men in matter of fact ; for though this is nothing to us , unless he could prove us to be such misrepresenters , which he has not once attempted to do ; yet the examples he produces do not prove what he brings them for , for all their misrepresentations are in matters of fact . thus the ten tribes suspected , that the children of reuben and gad , and the half tribe of manasseh , had built an altar for sacrifice in the borders of iordan , over-against the land of canaan , whereas the true matter of fact was , that they had built an altar not for sacrifice , but as a witness and memorial of their right to gods altar , to offer their sacrifices and burnt offerings in the place which god should choose . when eli thought hannah had been drunken , because she prayed in her heart , only her lips moving , this was misrepresenting matter of fact , for she was not drunk . and surely he will grant , that the two wanton elders did foully bely susannah , though she was alone and naked in the garden , and that they represented the fact , quite otherwise than it was . and methinks our author should grant , that the jews did misrepresent matter of fact , when they charged our saviour with being a sabbath-breaker , a glutton , a friend of publicans and sinners , unless he will say that our saviour was all this ; for if he were not , then they did belye him in matter of fact ; and so they did the apostles and primitive christians , when they accused them as troublers of the city , and movers of sedition , that they murdered infants , and eat their flesh ; that they worshipped the sun , and adored an asses head for god ; for i suppose he will grant , that the matter of fact was false . but still , says the accommodater , they had some matter of fact , whereon their accusations were grounded , and which gave some colour and pretence to them . sometimes they had , and sometimes they had not : but is not this a pleasant inference , that because those who tell onely a piece of a story may misrepresent , therefore those who faithfully relate the whole matter of fact , with all the particular circumstances of it , may be misrepresenters also ? if he can give any one example of this nature , i will onely desire him to tell me the difference between misrepresenting and true representing . men who have wit and malice enough , may put very spiteful constructions upon the most innocent and virtuous actions , by altering or concealing some circumstances , or the end and intention of doing them ; but this is to misrepresent the fact , to represent a thing done otherwise , or for another end , than really it was ; but if a man who tells the whole truth , not onely what was done , but the end why , and the manner how it was done , can be a misrepresenter , the honestest man in the world may be a misrepresenter . when an action is truly and fairly represented , men may still pass a false judgment upon that action ; may think that evil and forbidden by god , which god has not forbid , or that allowed and approved by god , which god abhors ; but this is not properly misrepresenting , but judging falsly , which differ just as matter of fact and matter of law do in civil affairs . in all causes criminal and civil , there are two distinct questions ; what the fact , and what the law is , what is done , and what judgment the law passes on such actions : to falsifie in matters of fact , is to misrepresent the person and the action ; to give a wrong judgment , is to misrepresent the law : and thus it is in our case : we are first to enquire , what the doctrines and practices of the church of rome are , and then of what nature they are , whether true or false , good or evil : if we affix such doctrines or practices on them , as they do not teach , or alter any material circumstance relating to them , then we are misrepresenters in a proper sence , as misreporting matter of fact ; and this we utterly deny , and they can never prove that we do thus misrepresent them , that as our author misrepresents us , we usher in , with they teach this , they believe that , they say this , they affirm that , and under these preambles charge the papists for asserting and believing such blasphemies , which they would sooner loose their lives than assent to : which he has boldly affirmed without giving one instance of it ; but as for judging of their doctrines and practices , we do indeed pass such a judgment on them , as i doubt not but they will call misrepresenting ; but whether it be so or no , is matter of dispute , and must be decided by appealing to scripture and reason ; and we are not ashamed of being called misrepresenters by them , when that signifies no more , than censuring and condemning their faith and practise . but he has one example more of this misrepresenting , and that as he thinks a very nicking one , and that is the fanatical misrepresentations of the church of england : to this end he brings in a dissenter charging the church of england with popery , and several other ill things , which is intended to serve more purposes than one . had he first proved us to be misrepresenters , it had been a very proper way to make us sensible of the evil of it , to appeal to our own resentments of such usage . but what if dissenters misrepresent the church of england , does this prove that the church of england misrepresents the church of rome ? if we indeed misrepresent the church of rome , we have less reason to complain that the dissenters misrepresent us ; but if we are no misrepresenters , we have reason doubly to complain , both for being charged with misrepresenting , and for being misrepresented . and therefore the answer to this long harangue , is very short and plain ; however the church of england be misrepresented , whether by papists or fanaticks , we justifie our selves either by denying matter of fact when that is false , or by confuting the charge : we are not afraid of disputing with our adversaries when that is needful , but justifie the doctrines and practices of our church by scripture and reason , which is a more generous way , than meerely to complain of being misrepresented , without daring to right our selves ; which is the case of our late character-makers . if the world will be moved by their complaints , to believe that they are misrepresented , all is well , and they have what they desired ; but if you will be so perverse as not to believe that they are misrepresented , though they tell you they are , and will needs be a disputing the point with them , they have done with you ; for their business is not to dispute , but to represent . the difference between us in this matter , is no more but this : we are not afraid of misrepresentations , because we know we can defend our selves ; whereas they find they cannot defend themselves , and therefore have no other remedy , but to complain of being misrepresented . and yet i must confess , this is as artificial a way of saying nothing , as i have met with . our accommodator is very sick of this talk of misrepresenting , and knew not how to get rid of it , but by diverting the dispute ; and therefore though it be nothing to the purpose , instead of proving that we are misrepresenters , he desires us to consider , how the dissenters misrepresent us : but we have considered that enough already , and when there is occasion for it , will do so again ; our business at present is not with dissenters , but papists , and we are not for pursuing every new game , but will keep to our old scent . it would be a pleasant scene , could he at this time of day , engage the church of england and dissenters in a new quarrel ; but thanks be to god many of our dissenters are grown wiser now , and i hope more will every day ; whatever they have formerly suspected of our inclinations to popery , they find now that they were mistaken in us ; and whatever defects they may charge our worship with , i believe they will call it popish and antichristian no longer ; to be sure they will never think us the more inclined to popery , because a papist says so . while these gentlemen lay behind the curtain , and acted the part of a zealous brother under several disguises , there was much more danger of them than now : they have laid aside their vizards , and let them now paint the church of england how they please , and the worse the better ; for how mean an opinion soever he seems to have of our dissenters , they are too wise and cautious to take characters from open and professed enemies . the truth is , he has horribly abused our dissenters , unless by dissenters , he means only his dearly beloved quakers , with whose cant he is as well acquainted , as if he had been either their master , or scholar . for he has drawn up such a charge against the church of england , in the name of a dissenter , as no dissenter ever made . it is a popish character fathered upon a dissenter , for which they are much beholden to him , that when he has a mind to say things so spiteful and silly , that he himself ( tho' none of the modestest men ) is ashamed to own , he can think of no person so fit to say them as a dissenter . did ever any dissenter charge the church of england with making gods of dead men , because we call our churches still by the names of those saints to whom they were dedicated in the times of popery ? for did not the dissenters themselves do so in the late times of reformation ? and do they scruple to do so now ? if there were any difference , it was only in not giving the title of saint to them , and i suppose that does not alter the case ; for if it be paul's , or peters , or mary's church , it is much the fame : but they were not so silly as to think , that names which were used only for distinction , without paying any worship to saints , or erecting any altars to them , in those churches which were called by their names , made gods of dead men . the bills of mortality were the same formerly in the dissenters time , that they are now , and yet they did not suspect themselves guilty of placing mary above christ , or making a goddess of her . did ever any dissenter charge the church of england with image-idolatry , for having pictures in their bibles , or moses and aaron painted with the ten commandments , without leaving out the second against image-worship ? especially when these are things wherein the church of england is no otherwise concerned , than in not correcting the extravagancy of painters and printers . and i confess , i have always suspected , that these men , who now charge us with the image-idolatry , of having pictures in our common-prayer books ( which is a very late invention ) did secretly lay the design to reconcile our people by degrees to the use of pictures and images . the dissenters indeed were never any great friends to holy-days ; but they never charged us with worshipping saints on those days , which they saw we did not ; nor do they now charge us with worshipping the bread , when we kneel at receiving the sacrament , ( which is contrary to the publick declarations of our church ) but reject it , because it was no table-posture , and because it had been abused ( as they scruple not to say ) to an idolatrous worship of the host in the church of rome . they have indeed objected against our liturgy , that it was taken out of the mass-book , and have been sufficiently answered as to that point ; and we know who they were that first started that objection , some mass-priests under the disguise of puritans . but i never heard before , that they were scared with the very names of epistles , and gospels , and colects , and litanies , nor did they ever quarrel with retaining popish saints in our calendar , when we give them to place in our prayers , which is only an evidence what reformation we have made . i never knew before , that our dissenters thought the mass-book as ancient as st. basil and st. chrysostom , or that they liked our common-prayer-book ever the worse , because it came in with the reformation of religion , and has been altered since several times for the better ; whereas their complaint is , that it is not yet altered enough . much less are they scandalized at the thanksgiving for discovery of the plot , how great a chimera soever it be . nor is there any dispute , that i know of , between the dissenters and us about the power of absolution , or the ministerial power of forgiving sin. they and we agree , that christ has left such a power in the church , of remitting and retaining sins , of receiving in , and putting out of the church , which is the state of pardon and forgiveness ; and we both deny , that this is absolute and judicial , or not only ministerial . they know we oppose the pretence of a judicial power to forgive sins in the church of rome , which we say is reserved for the great judg of the world ; and it is very strange , they should peremptorily charge us with giving the power of god to forgive sins , to men , and yet at the same time accuse us of not agreeing what this power of absolution is . tho our accommodator may make bold sometimes to contradict himself , yet i doubt the dissenters will think themselves misrepresented by such contradictions . but did ever any dissenter charge us with encouraging a death-bed repentance , for not obliging men to confession and penance ( which he calls to confess and repent ) in the time of their health ? we teach men to confess their sins to god , and to men too when there is occasion for it , either to reconcile themselves to their brother , or to receive ghostly comfort and advice ; and we teach them to repent of their sins , and reform them in time of health , and show them what great danger there is in a death-bed repentance , and how very seldom it proves true ; which is no great encouragement to such delays . but how the dissenters , who reject confession to a priest , and the popish sacrament of penance , themselves , should quarrel with us for doing so , is somewhat strange . but we pretend to a power of giving absolution , and never enjoyn it but in the last agony , which ( he says ) is argument enough to conclude , there 's no obligation of repenting amongst us , till death looks us in the face . but he has not improved this argument so well as he might ; for absolution is never enjoined , not so much as in the hour of death ; ( for we are only required to give absolution , in case the penitent earnestly desire it ) and therefore , according to his reasoning , it follows , that we think repentance never necessary , not so much as in the hour of death . but other men , who have common understanding , would hence conclude , that we make a great difference between the sinners repentance , and the priests absolution ; that the first is always necessary , the other only in case of church censures , or to give relief to afflicted consciences , or to dismiss penitent sinners in the peace of the church . do not dissenters themselves allow converted priests , who are under the vow of continency , to marry , if they cannot preserve their chastity without it ? and has not our accomodator then , put a wise objection into their mouths against the church of england ; which , if it be any objection , returns upon themselves ? neither they nor we pretend to dispence with vows made to god ; but we think no vow can oblige men to sin ; and since all men have not the gift of continency , as our saviour says , if such persons are ensnared in a rash vow , ( it may be , while they were children , or before they understood their own temper and complexion ) since we cannot think the fornication of priests a more holy state than marriage , we think it more justifyable to repent of a rash vow , than to live in a constant state of temptation and sin. it is likely enough , as he says , that dissenters may complain of persecution , tho they themselves have been declared enemies to an unlimited toleration ; and it will be hard to find a medium between a general liberty of conscience , and those restraints which are laid on dissenters . but it must be considered , whether the church or the state be chargeable with this . the several laws which have been made against dissenters , have been more for the security of the state , than of the church ; have been occasioned by a restless humour which has threatned the publick peace ; and have been rarely executed but at the instance of civil authority , to provide for the security of the state ; and i suppose he will not parallel this with some other persecutions . but to make the dissenters quarrel at the assistance given to the low-countries , and proffered to the french in their rebellion , and the hard usage of the queen of scots , and the late murder of charles i. argues , he matters not much what he says ; and to charge these intrigues of state upon the church of england , is to forget that he is in england ( and not at rome ) where kings make peace and war , not the pope with his council of cardinals . and yet our accommodator has kept the sweetest bit for the last . for he brings in the dissenter accusing the church of england , for giving every man a liberty of judging , and yet requiring obedience to her own constitutions , which the meanest sectaries among them challenge and practice ; and it is not very modestly done of them , to blame that in us , which they do themselves . they all judg for themselves , and therefore form churches and communions of their own ; and they will not receive any into their communion , without owning their faith , and submitting to their order and discipline ; and this is all that the church of england challenges , only with this difference , that being established by law , her communion and government is enforced by laws . and what a mighty absurdity and contradiction is this , that men should be taught to use their own reason and judgment in religion , and yet required to submit and conform to a church , whose faith and worship is consonant both to scripture and reason . well , but after all this liberty granted by the church of england , whosoever will follow her , must shut his eyes , stifle his reason , and be led only by the nose . why ! what 's the matter now ? the charge is no more but this , that in matters of order and decency ; and such things as are left to the determination of church governours , as are neither forbid nor commanded by god , we must submit to the determinations of authority , whatever private judgement or opinion we may have of things . a great fault this , that tho every man must judge for himself in good and evil , yet every private mans judgement must be over-ruled by the publick judgment in matters of order and external circumstances of religion . much of the same nature , is his concluding charge , that we are a wavering and unsetled church , subject to continual variations , because some rites and ceremonies formerly used , are now laid aside ; and what then ? does the settlement of the church consist in external ceremonies ? is it any fault in a church , which challenges to her self a power to appoint , and constitute , and alter external rites , to exercise this power as she shall think most for the edification of the church , which is the only rule of right and wrong in this case , which may therefore change with the change and alteration of times and persons , and other external circumstances of affairs ? now let every man judg , whether there were ever such a speech made for a dissenterbefore , which in every point of it is directly contrary to his own profession and practice : it is time for our author to have done with his trade of representing , for no man would know what it was he represented , did he not take care with the unskilful painter to write over his uncouth figures , what they are ; this is an horse , and this an ass. and thus this hopeful design of representing and misrepresenting , ends only in ridiculing the church of england ; a liberty , which if we needed it , is not mannerly for us to use at this time ; but we are contented they should ridicule our church , if they will permit us truly to represent theirs . but to proceed , our accommodator grants that he is still in arrears ; and certainly , never any bankrupt paid less in the pound than he offers ; and this is his accommodating , which merchants call compounding . in my answer to his reflections , i proved , that what he calls the character of a papist misrepresented , has nothing of misrepresentation in it properly so called ; for there was no matter of fact misreported ; in his answer , which he calls , papists protesting against protestant popery , instead of justifying his character , he seeks out for new misrepresentations ; this in my last answer , i enquired the reason of , why , instead of justifying his own misrepresentations , which he had so unjustly fathered upon us , he should hunt about to pick up some new misrepresentations for me to answer . and the reason he now assigns for it , is , because i had little to say against the former , except that they were not to be called misrepresentations in a strict sense . now , the less i had to say , it was the more easily answered , tho i know not what more need to be answered to the charge of misrepresenting , than to prove that it is false . but he says , he fathered his misrepresentations on no body ; and so much the worse for that , for a general charge includes every body . and yet he was as unfortunate in his new misrepresentations , as in his old ones . he brings in the arch-bishop of york for a misrepresenter , whereas the misrepresentations he transcribes out of the arch-bishop , the arch-bishop cites out of popish authors , and names the authors where they are to be found ; but the protester to make a misrepresenter of him , conceals all these authorities , and sets down the words as the bishops own ; and this he did only to consult the credit of the prelate : in what sir ? that he might have the entire glory of being a misrepresenter , without being thought to steal out of popish authors . but he saies , the bishop is still a misrepresenter , in charging these sayings of private doctors upon the church ; but where does he do that ? yes , he saies , he ( that is , the papist ) must believe ; but does he say , the church says thus , or only stapleton ? stapleton might be a misrepresenter , in delivering this as the faith of the church , that we must simply believe the church of rome , whether it teach true or false ; but the arch-bishop does not misrepresent the church in saying , that stapleton saies so . what is the authority of private doctors , is not the dispute ; but , whether protestants be misrepresenters for saying , that such doctrines are taught by such doctors of the church of rome . the case of mr. sutcliff ( another of his misrepresenters ) is somewhat different . for , besides what he cites from their own authors , which is set down by the protester without taking notice that he quotes his authors for it ; he many times charges them with the concequences of their doctrines and practices ; not that he charges them with owning such consequences , but proves such doctrines on them , from what they do profess and own ; and such sayings as these the protester sets down as charged on the church of rome in the first instance , as her avowed doctrine : when mr. sutcliff only alledges them , as the just interpretations and consequences of her doctrine , which differ just as much as misrepresenting and disputing ; as saying what a church professes to believe , and what the consequence of such a faith is . as to show this by an instance or two : the protester sets these propositions down as mr. sutcliffs misrepresentations . that papists speak what they can in disgrace of the holy scriptures ; that they give the office of christs mediation to the virgin mary , to angels , and to saints ; that by the doctrine of papists , the devils in hell may be saved . now indeed , had he said , that the papists teach this in express words , he had been a misrepresenter in a proper sense , for they teach no such thing ; but mr. sutcliff never charges these doctrines directly upon them , but saies , that they say , the scriptures are obscure and hard to be understood ; and this is , to speak in disgrace of the holy scriptures . that they teach , that by the merits of saints , christians obtain their desires , and are delivered out of purgatory . and this is to give the office of christs mediation to the virgin mary , and to saints . that they teach , that the devils in hell may have true faith ; and yet our saviour saith , whosoever believeth in him , shall not perish , but have everlasting life : so it follows by the doctrines of papists , that the reprobrates and devils in hell may be saved . so that he expresly distinguishes between what the papists teach , and what himself concludes from such doctrines , and therefore he does not misrepresent the papists ; for he charges them with owning no doctrines but what they do own ; but if he be guilty of any fault , it is in reasoning and disputing ; and there is no way that i know of , to confute such consequences , but by reason and dispute ; the very name of which is very uneasie to the representer , and there is good reason why it should be so . and this i suppose may satisfie the accommodator why i charged him with setting down these sayings of mr. sutcliff , seperated from the reasons of them ; for how little soever he may think himself concerned in his reasons , yet it is of great consequence in the matter of representing , to distinguish between the doctrines of papists , and what is charged on them , only , as the consequence of their doctrines . to charge them with teaching such doctrines as they do not teach , is misrepresenting ▪ and therefore , had these sayings , which he transcribed out of mr. sutcliff , been charged upon the papists as their sayings , it had been misrepresenting ; and this was the design of the protester in quoting these sayings , without giving an account upon what occasion they were said , to perswade his readers , that mr. sutcliff had directly and immediately charged these doctrines upon papists as expresly taught by them , and then he had been a misrepresenter indeed . but since it is otherwise , it is plain , mr. sutcliff was misrepresented by the protester , but he did not misrepresent papists , as that signifies charging them immediately with such doctrines as they do not own . in the next place he charges me with translating dishonestly , for not rendring proper deum , or for gods sake , in english , in the form of consecrating the cross. now i confess , why this was not translated i cannot tell , and knew nothing of it , till i was informed by him ; had it been in a dispute about the nature and reason of that worship which they pay to the cross , these words had been very considerable ; but it relating only to the manner of consecrating the cross , they signified nothing , as any one will see , who consults the place . especially considering , that the whole design of that discourse about the worship of images ( against which he has not one word to object , but this omission ) was to show the evil of image-worship , tho they gave no worship to the material image , but only worshipped god or christ , or the saints by images ; and therefore i had no occasion at all to conceal the english of propter deum . in my answer to papists protesting against protestant-popery , i took occasion to examine the bishop of condom's exposition in two very concerning points , viz. the invocation of saints , and worship of images ; our accomodator , it seems , could see no reason why he should engage in this dispute , and therefore thinks it sufficient to show , that my reasons for this dispute are not cogent , and he names two , such as they are ; 1. that i know no reason for all this dispute . but this saying related to the dispute about the bishop of condom's authority , not about his exposition of the catholick faith. 2. his second reason is like the first ; because i said , he was not satisfied with my bare telling him , that i was not satisfied with his religion ; and therefore now i would give him my reasons for it ; which he huffs at , and says , he was never concerned with my not liking his religion . what pretty reasons will serve to excuse a man from answering a discourse which he knows he cannot answer ! the plain case is this , the representer made his appeals , and put great confidence in the bishop of condom's authority , whose business is to put the softest sense he can upon the doctrines of the council of trent ; and such interpretations of the catholick faith , as have been condemned by other very catholick doctors . in my reply to the reflections , i considered what this bishops authority is ; and in my last answer i examined what the protester had returned in the defence of it , which our accommodator now says not one word to : but yet i told him , i knew no reason for this dispute , whether the bishop of condom's exposition were to be the standard of the roman catholick faith ; for if we should allow this , yet popery is a very corrupt religion , tho the bishop of condom were the authentick expositor of it . and to show that it is so , i undertook to examine that bishops exposition in those two great articles of the romish faith , the invocation of saints , and worship of images ; and how this should be a reason for our accommodator to take no notice of it , i cannot imagine : had he any zeal for his religion , and could have answered that discourse , i believe all that i could have said would not have hindred him . to conclude this whole matter , he peremptorily adheres to his first title of a representer , and declines all manner of disputation , tho in vindication of the bishop of condom's exposition , to which he so often appeals . the only point he sticks to is , that to assent to the catholick faith , as expounded in his character , and by the bishop of condom , is sufficient for any man to be received into the communion of the church of rome . but both he and the bishop of condom do not meerly represent , but reason and argue also ; and i should have thought they had been a little concerned to justifie their own representations and reasonings . but whether this reasoning and disputing were agreeable to his design or not , it was very necessary to ours . for when they endeavour to soften the doctrines of their church , and to abate a great deal of bellarmin's popery , to reconcile our people to them ; it is necessary for us to warn them of the snare , and to show them what an ill thing popery is in its best dress ; and therefore i as little desire that he should answer what i have said to this purpose , as he cares for doing it : i never writ a book with a desire to have it answered ; but to inform those , who otherwise might be imposed on . and i suppose our people will think never the worse of any book , because papists decline the dispute , who were never known to avoid disputing , when they thought they could get any thing by it . and thus i take a fair leave of the representer ; for this matter , i think , is driven as far as it will go : we have by his own confession , cleared our selves from being misrepresenters in the true and proper sense of the word ; for we have not falsly charged them with any doctrines and practises disowned by their church ; and as for their character of a papist represented , tho' it falls very short of what some great divines among them , of equal authority with the bishop of condom , have thought to be the doctrine of the council of trent ; yet we are willing to joyne issue with them upon their own terms , and to shew them our reasons , why we cannot comply with this refined and new-modelled popery . but this is to dispute , and that does not agree with a representer , whose business is to make characters without any concern to defend them : and i am not so fond of disputing , as to dispute with him whether he will or no. finis . notes, typically marginal, from the original text notes for div a59789-e190 amicable accommodation , p. 6. p. 7. p. 8. 22 josh. 1 sam. 1. 13. p. 12. see foxes and firebrands . p. 25. p. 31. p. 35. p. 36. p. 37. p. 38. christ in believers the hope of glory being the substance of several sermons / preached by john brown. brown, john, 1610?-1679. 1694 approx. 290 kb of xml-encoded text transcribed from 106 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a29747 wing b5027 estc r27231 09722183 ocm 09722183 44047 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a29747) transcribed from: (early english books online ; image set 44047) images scanned from microfilm: (early english books, 1641-1700 ; 1351:4) christ in believers the hope of glory being the substance of several sermons / preached by john brown. brown, john, 1610?-1679. [7], 195 p. printed by john reid, edinburgh : 1694. "never before published in english." reproduction of original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -sermons. church of scotland -sermons. sermons, english -17th century. 2004-01 tcp assigned for keying and markup 2004-03 spi global keyed and coded from proquest page images 2004-04 olivia bottum sampled and proofread 2004-04 olivia bottum text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion christ in believers the hope of glory . being the substance of several sermons , preached by the learned , laborious and faithful servant of christ mr. iohn brown sometime minister of the gospel at wamphray in annandale . never before published in english. edinburgh , printed by iohn reid . anno 1694. to the reader christian reader , amongst the prejudices , wherewith the hearts of many of the people of this generation are plagued , this is not the smallest or least ; that they accept of , or reject what cometh to the publick view of the world ▪ more as they affect or disaffect the authors , then according to the worth and merit of the thing published : and are more ready to say , as concerning this sect , we know that every where it is spoken against , then to say , but we desire to hear of thee , what thou thinkest , or with the noble bereans , to search the scriptures daylie , whether these things be so or not . but reader , for removing thy prejudices , know , that the following sheets exhibite unto thee , several precious and excellent truths , not to be found every where so succinctly and yet clearly handled ; which , if thou hast any spiritual senses exercised to discern good and evil , may by the blessing of god , prove wholesome food to thy soul : and if thou hadst known the reverend and worthy author , thou could'st not for his sake , have had the least ground to be prejudged at any truth , that ever did come from his pen. and for thy better knowledge of him , he hath left some monuments behind him of his singular piety and learning , which if perused , would no doubt make him great in thy esteem : and these monuments are extant in his writings , both in latine and english , in polemick and practical divinity ; such as his book , de causa dei , contra anti sabbatorios . his refutation of the errors of wolzogius and velthusius , about the right interpretation of scripture , and about church government , and an manuscript intituled , defensio ecclesiae scoticanae , &c. which was exhibite to the general assembly of this church , anno 1692. and is not yet published , but we wait for it , and expect that it shall be of the same accuracie with the rest : all these , he hath writen in latine ▪ moreover he hath written excellently against the quakers , and made evident the dreadful tendency of their pestiferous errors ; and for practical divinity , let the first and second part of the life of faith , with his book intituled , christ the way , the truth , and the life , be considered , and it shall be evident that he hath done great service to the church of god , particularly in discovering from the scriptures , the right way of making use of christ for sanctification ; a little subject handled before him , especially in such a plain andclear method . but christian reader , i would advertise thee , not to look for that accurateness of expression in the following sheets , which may appear in the authors other writings ; for they are only some notes of sermons preached in the time of the authors trouble , at utrecht , for the most part in his own chamber ; which after his death , came to the hand of the reverend mr. james koolman , minister of the gospel at sluis in flanders , and by him were published in dutch , as an appendix to the dutch translation of the authors book , intituled , christ the way , th● truth , and the life , and now are only translated out of dutch , at first intended for the private ●se of some particular persons , but afterward by the solicitations of some , who had the occasion to read them , they were diligently compared with the dutch translation , and committed to the press , the original not being extant , so far as i know , that this present translation may be compared with it , and therefore any defects that may appear in this little book , cannot in iustice be ascribed to the author , but to the translators , who yet have used very great diligence and faithfulness in what they have done . and to conclude , i am hopeful that the reader shall find , that what pains he shall bestow , upon the perusing of them , shall not be in vain , they containing so many soul-solacing truths , so clearly proposed , together with many pathetick exhortations , and soul-searching marks of christians , all founded upon clear scripture testimony , and when perused , he shall say , that the report he hath heard of them , was not only true , but that the half of what was true of them , was not reported . christ the hope of glory in believers , &c. coloss. 1.27 . to whom god would make known what is the riches of the glory of this mystery among the gentiles , which is christ in you , the hope of glory . the apostle having made mention of the gospel , whereof he was made a minister , according to his ordinary method , cannot supe●ficially pass it over : but as he counted it his glory , to be employed in that glorious ambassage of preaching ▪ the gospel to lost sinners , rom 1 16. 1 tim. 1.12 . so he falleth out on all occasions in the commen●ation of that noble ambassage : and therefore having made mention of the gospel , vers . 23.25 . before he proceed further , he cannot but ( in thi● and the foregoing verse ) give it some commendatory or praise worthy titles , to make it more amiable and acceptable . what he sayes th●reof in this 27 vers may b● summed up in ●hese few heads . 1. that it is a mystery , not easie to be understood by every one ▪ 2. that it is meerly the fruit of fre● garce and good pleasure of god , that this mystery wa● made known and manifested . 3. that whateve● outward discoveries are made thereof unto al● within ●he visible church , yet the more specia● mani●estations and discoveries thereof , are reserved for , and made manifest unto the saint● 4. that this is a mystery , which hath glory i●●t . 5. that the glory of this mystery is not ordinary : there is in it , the riches of glory . 6. th●● this is now made known among the gentiles . 7. th●● the quintessence , ki●nel , or the riches of th● glory of this mystery , or the very ●nd or ai● thereof is . christ in you the hope of glory . what we have to say upon this verse , we sha●● reduce to these principal heads . first , there is a glory to come , whereof som● shall be made partakers . secondly , there is an hope of that glory , whic● may be attained in time . thirdly , the surest ground and most undoub●●d mark of that hope , is , christ l●ving and wo●●ing in the soul. fourthly , here is unfolded a short sum of a the riches of the glory of the mystery of the gospel , christinus , the hope of glory . as to the first head : we see there is a glory , whereof b●lievers here have an hope , and in the expectation whereof they are to live : this ●hrough ●he whole scripture is sufficiently held forth as ●hat which the real children of god , are to meet with ; and in the beholding whereof , they are supported and comforted against all rancounters ●hey may meet with in a wicked world : but who can tell what this glory is ? seeing 1. it do●h not yet appear what we shall be , 1 ioh. ● , 2. and notwithstanding it be much mention'd in scripture , yet is it not as yet seen ; it is as yet an unseen glory , hidden for the present from the eyes of those , who undoubtedly shall be made partakers of the same . 2. it is called a glory tha● shall be revealed , 1 pet. ● . 1 and when shall i● be revealed ? even wh●n christ● glory shall be revealed , then shall believers be glad with exceeding joy , 1 pet 4.13 . when christ who is our life shall appear , then shall ye a●so ●ppear ( saith the apostle to the same colossians , chap. 3 4. ) with him in glory . 3. it is a glory which shall be revealed in us , rom. ● . 18 . so that now it must be an unseen and super●xcellent glory ; not an outward show , or a bor●owed glance , but an inward glory , which shall ●e revealed in us . 4. it is such a glory , which eye hath not seen , ●or ear heard ▪ neither hath it entered into the h●art of man to conc●ive what this foreordained glory is , isa. 64 4. 1 cor 2 9 , it were but o● small value , if m●r●als by their words could express i● , yea if crea●ed wisdom could comprehend it , or sufficiently understand what it is . le● the highest s●aring wi●s , that are , propose to themselves the greatest glory they can imagine ▪ and let others come after them , and add to thei● highest conceptions , and so on , until there wer● none mo●e to add thereunto : and if it were possible the whole quint●ssence of their united conceptions were molten into one mass , or reduce● into one comprehensive thought , it should com● short , yea very far short of that mysterious glory which shall be revealed , but hitherto it hath no●●ntered into the heart of man to conceive : how unfi● are we then to speak of it , being unexpressibly greater than we can imagine . nevertheless let us ●eview some scriptural expressions concerning this glory . as 1. sometimes it is holden forth , under th● name of a kingdom , and of a kingdom bestowe● of the father , luke 12 29 , 32. a kingdom appointed by christ , luke 22.29 . and a heavenl● kingdom , whereunto we are preserved , 2 tim. ●● 18. and what greater glory can mortals here e●pect then to be kings , and to be heirs of kingdoms ? and o! this a kingdom of ano●h●● kind ; a kingdom of glory , wherein there is nothing but pure and unmixed glory : all th● subjects of this kingdom are glorious , all the exercises are glorious , all the air they breath in is glorious , the meat they feed upon , i● glorious , all their garments are glorious . 2. it is called a crown , and a crown of glory , 1 pet. 5.4 . kings highly esteem of their crown , and the rights and pendicles thereof , and will spare no possible means for the defence of the same ▪ though notwithstanding of all , their crowns may fall from their heads , and their right die out , either through their u●just purchase , or possessing of the same . but this crown is a crown of righteousness , 2 tim. 4.8 . a crown incorruptible , 1 cor 9 25. kings with all their crowns , more then the beggar , cannot once buy by dea●h , psal. 49.7 , 8 , 9. they must return unto the dust : but this is a crown of life , which preserves from all deaths , and all its concomitants , revel 2.10 . 3. they are said to reign , that is ▪ really to possess their kingdom , and to enjoy the glory of their greatness : earthly kings may be titular kings , and no more , having the title without the kingdom ; but the poss●ssors of this glory , are truly in possession of the kingdom of glory . they reign , and not only so , but they reign with christ. 2 tim. 2.12 . and that for ever and ever , revel . 22.5 . they sit with christ on his throne , as he sits with his father in his throne , revel . 3 21. o who can unfold the glory that is in this glory ! that believers should not only behold the glory of christ , iohn 17 : 24. but that also they should be made partakers with h●m therein ; that he as the head , and they as th● members should enjoy the same glory : how deep and unexpressible is this ocean of glory ? 4. this glory is held forth under the name o● an inheritance , to point forth the undoubted right which they have thereto through grace ▪ and th● sure possession , which they shall have thereof i● due time ; it is an inheritance amongst all them which are sanctified , act. 20.22 . and 26.18 . a● inheritance of the saints in light , coloss. 1.12 . a● inheritance incorruptible , undefiled , and that fadeth not away , reserved in heaven for you , 1 pet. 1 4.5 . it is called an eternal inheritance , heb : 9 15. an inheritance in the kingdom of christ and of god , ephes 5.5 . further , let us consider , as to this glory , what other names , it getteth in scripture . 1. it is called a crown of glory , 1 pet. 5 4. a crown of glory that fadeth not away : this is far preferrable to the crowns of yellow clay . 2. it is an eternal glory , 2 tim 2.10 . 1 pet. 5.10 . this is glory that fadeth not away , no wayes bounded nor confined within the narrow , or short marches of time , but stretched out through all the ages of endless eternity . 3. it is a glory wherewith the saints shall appear wi●h christ , coloss. 3 4 i● shall be his livery , who is the king of glory , and the saints their livery . 4. it is a vast weight of glory ; therefore the apostle knows not enough how to express and demonstrate it , 2 cor. 4 17. calling it a far more exceeding and eternal weight of glory ; but the original is more emphatick , as if we should thus express it , by one hyberbole added to another , the one supperlative expression surpassing the other : it is an eternal weight of glory : o how wonderful ! a weight of glory , who can poise it ? an eternal weight ; when shall the weight thereof be pondered ? an transcendant eternal weight ; yea not only so , but a far more exceeding and transcendant weight of glory . 5. it is called the glory of jesus christ , 2 thess 2.14 . for believers are made joynt heirs with him , rom. 8.17 . it is the glory , which he ha●h purchased ; the glory which he is now in poss●ssion of ; the glory which he prepareth for his own , joh. 14 3. the glory , which he hath gotten from the father , that he may bestow it on them , joh. 17.22 . 6. it is a glory , which is the saints portion ; ephess . 1.18 . coloss. 1.12 . who must be made meet to be partakers of the same ; for without are dogs , sorcerers , whoremongers , murderers , idolaters , and whosoever loveth and maketh a lye , revel . 22 15. no whoremonger nor unclean person , nor covetous man , who is an idolater , hath inheritance● in the kingdom of christ , and of god. ephes 5.5 . therefore must the h●irs of this glory be prepared thereunto , rom 9.23 . se● revel 21.27 . 7. it is a glory far surpassing all sufferings whatsomever ; they are not once to be laid in t●● ballance , or compared with the same , rom. ● 18 ▪ for i reckon , saith the apostle , that the suff●rings of this present time , are not worthy to be comp●red with the glory , which shall be revealed in us . o● suff●rings here are but light , and for a moment ▪ how can they then be compared with this glory in respect of the weightiness thereof , seeing in superlative degree , it is wholly and exceedingl● excellent ? or to be compared , in respect of i● continuance , seeing it is eternal ? what proportion is there between a moment and eternity ? not so much as between the tenth part of ● drop of water , and the vast ocean . 8. it is a glory that reacheth both soul and body , even the very lump of fl●sh ; our bodies shall be raised in glory , 1 cor. 15.43 . and christ jesus shall change our vile bodies , that they may be fashioned like unto his glorious body : phil. 3.21 . but if you should ask the question , what really that glory is : we must acknowledge we cannot answer it ; it is far , yea very far above our uptakings , neither hath it ever entered into the heart of man to fathom or take it up ; how can we then express it ? o that we had the faith thereof established in our hearts ! we might better tell you what that glory is not , then what it is . let us then consider a little , what this glory doth free the believer from . 1 , that glory shall then freely deliver the believer from all distress , sorrow , sighing , pains , tortures , stiches , sicknes and death ; there is no death in glory , for it is without end ; the weight of that glory is so sweet and satisfying , that the soul , that is loaded therewith , cannot but rejoyce continually , and forget all its sorrows and complaints ; there is no sighing under that burden ; fo● , however it be exceeding weighty , yet it is both able to bear it self , and support , and bear up the soul loaded therewith : and the ransomed of the lord shall 〈◊〉 return ; and come to zion , with songs and everlasting joy upon their heads , they shall obtain joy and gladness , and sorrow and fighing shall flee away , isa. 35.10 . in the heavenly zion , in that place of glory , there is no mourning to be heard , isa. ●1 . 11 . that glory cannot admit of the least tear amongst the inhabitants ●here ; for the lord god shall wipe away tears from off all faces , isa 25.8 . revel 7.17 . and 21 4. the inhabitant of that land shall not say , i am sick , isa 33.24 . 2. that glory shall de●iver the believer from all occasions of sorrow and sadness ; no oppressor nor persecuter shall breath there ; no object of sorrow there ; no injury shall be done to any there , no scorching sun there ; the sun shall not light upon them , nor any heat , revel 7 16. isa. 49.10 . 3. that glory shall deliver the b●liever from all sin , the very fountain of all our miseries ; sin cometh not within the marches of the new land of glory ; corruption may pursue and molest a child of god , to the very ports of glory , bu● there they part , never more to meet : there , he shall be in case to cry out , victory , victory ! o death , where is thy sting ? o grave where is thy victory ? the sting of death is sin , but sin shall have no access there . 4. that glory sh●ll deliver the believers from all temptations to sin , whether from within , o● from without : no devils , nor instruments o● devils there , to molest or tempt us ; no inward stirrings of corruptions there ; no objects to divert there , no lusting of the eye , no lusting of the flesh , nor pride of life , shall be there . that glory secures the soul , and seats it beyond the reach of all spiritual enemi●s : there , shall believers be as princes , rulers and conquerors over the world ; and there , shall satan , w●th all his devices and instrumen●s be utterly routed , and eternally shakled under their feet , and shall never more be unloosed . 5. that glory shall deliver us from all anxieties and torme●ting perplexi●ies , whereunto here , we are made lyable ; no hunger , thirst , cold , weariness , &c. there ; the labourer shall sweat no more there ; the burden bearer shall cry no more , o my back ? the poor man shall drudge no more for bread to his family , he shall no more travel over sea and land , for back and belly , they shall hunger no more , neither thirst any more ; and wherefore ? for the lamb , which is in the midst of the throne shall ●eed them , and shall lead them into living fountains of waters , revel 7.16 , 17. 6. that glory sh●ll deliver them from all darkness of judgement about their duty , and doubtings and questionings concerning their state or frame , neither suspecting it as to the present , no● eve●●earing a change therein as to the future : glory is light , and pure light , neither can it admit of darkness ; the light that is there , darkens the sun ; for that city of glory hath no need of the sun , neither of the moon to shine in it , for the glory of god doth lighten it , and the lamb is the light thereof , revel . 21.23 . there the bride shineth , for her light is come , and the glory of the lord is risen upon her . isa 60.1 . 7. that glory shall deliver the believer from all sorrowful and heart-breaki●g ecclipses and interruptions of the beams of the love and favour of god : now clouds interveens betwixt the light of gods countenance , and the poor soul , with many jealousies , fears and terrors , and sometimes real ▪ and sometimes fancied desertions , tormenting the believer , casting him in feavers and distempers , waging war against him , so that he looks out into god , and the da●es of old , and he is troubled : but there is no desertion in glory , no clouds , no night there , revel . 21 25. their su● shall never set , no ecclipses there ▪ they shall dwell in the light of his countenance , and drink in eternally the out le●tings of glory from the unmeasurable and etternally living fountain of glory , and that without the least interruption ; they shall everlastingly ly in the bosome of god. 8. that glory shall deliver the believer from all deadness , formali●y , sinking under the burden of duties , upsitting through discouragements and sloathfulness in the waye● of the lord , and from all such spiritual distempers : they shall serve him there , night and day without wearying or upsitting , revel 7 15. all who come to land in glory , they shall mount up with wings as eagles , they shall run and not be weary , and they shall walk and not be faint , isai : 40 : 31 : there shall that word be fulfilled , he that is feeble among them — shall be as david ; and the house of david shall be as god , as the angel of the lord before them zech : 12 : 8 : thus we have opened some what of that negative happiness , ( may we so call it ? ) which holds forth some what of this glory : but if you ask what positively i● is , we lose our selves , not being in case to answer it ; nevertheless the scriptures makes use of some expressions , whereby we may come to understand somewhat of that life of glory : however many of them are but borrowed from such enjoyments and exerc●ses as are most pleasant and delectable ●o us here : we only shall make mention of the most principal ones . as 1 ▪ it is a life of grea● joy and gladness : they shall obtainjoy and gladness , isa. 35.10 and 51 8. then th●s gladness is great , it shall be an unspeakably glorious joy , 1 pet. 1.8 . for then they shall see him ; seeing the joy , which now they have , when they love him , whom they see not , and believe on an unseen christ , is inexpressible and full of glory : how much more inexpressibly full of glory shall they then be , when they come to embrace him whom their soul loveth ; whom now they enjoy alone by faith : spiritual joy and gladness in the holy ghost is the very beginings of it in time , rom. 14.17 . it is here a fruit of the spirit , gal. 5.22 . it is an exceeding great joy , 1 pet. 4.13 . that when his glory shall be revealed , ye may be glad also with exceeding joy : it is an everlasting joy , ●sa . 35.10 . and 51.11 . the very earnest thereof here enjoyed , far surp●steth the laughing joy of the wicked , psal. 4 7 it is a peculiar joy , a rejoycing in the g●adness of his nation , psal. 106.5 . here is fulness of joy , psal 16.11 . 2. it is a life of clear sight ; we shall know no more in part , but know even as we are known , 1 cor. 13.12 . and we shall see him as he ●s , 1 joh 3.2 . now we see darkly through a gla●s , but then face to face , 1 cor. 13.12 . in the light of glory there is no da●kness . the soul no sooner enters the threshold of glory , but it is delivered from all damps , mists , clouds and imperfections , and capacitate more fully and disti●ctly to receive the outtings of light ●verlastingly flowing from that fountain of light , who dwelleth in the light which no man can approach unto , 1 t●m . 6.16 . not that the soul shall then be in case to behold gods being , whom no man hath seen , or ca● see ; he remains for ever god invisible , 1 tim 1.17 . and the believer a finite creature , and s● incapable to behold the being of god , whic● is infinite and invisible : but they shall be admitted to such nearness , and enjoy such immediate manifestations and beams flowing fro● the fountain of glory , that it shall be as a se●ing of him face to face , and a knowing of him as we are known , in comparison of what here enjoyed : undoubtedly our understandin● though never so deep , shall be there complea●ly satisfied , and that is enough , and may satis●●● us . 3. that glory hath a wonderful transfor●ing vertue , as appeareth from 1 iohn 3.2 . 〈◊〉 shall be like him ; that is , like unto christ , 〈◊〉 whom the apostle speaks there , for we sha●● see him as he is . the discoveries of god in th● land of glory , shall transform us , and i● print in the soul those heavenly accompli●●ments , which shall make us like unto him . t●● divine rayes proceeding from that object , 〈◊〉 received by the soul , shall make it , so far●● capable , conformable to the object , ca●●●ing alongst with them a transforming po●●● and vertue : they shall imprint in the sou●● lively copy of the glorious communica●● vertues , after a more clear , full , heavenly 〈◊〉 visible way , and in a far greater measure 〈◊〉 here ; though even here , the glory of the lord being seen as in a glass , changeth the believer into the same image , from glory to glory , even as by the spirit of the lord , 2 cor. 3.18 . this is a powerful operative glory ; a continual refreshing glory . 4. that glory filleth up the spacious desires and out-stretched uptakings of the soul ; so that the soul living in glory can complain of no wants , but is compleatly satisfied , ps. l7. 15 . i shall be satisfied when i awake with thy likeness . then shall all the corners of the wide and vastly enlarged soul be fully satisfied . there shall be no hunger and thirst there after wants , for all shall be enjoyed , what the soul can desire . this teacheth us 1 st . that all the good to be enjoyed there , shall be real , and not apparent only and imaginary . 2 ly . it shall be a most fit and suteable good ; other wayes it could never satisfy ; superfluity of water is satisfying to a fish , because in its element ; yet could not be so to man , who lives in another element . 3 ly . there shall be no scarcity of ●hat suteable and convenient good , but a fulness that shall answer all the extended desires of the soul. 4 ly . that the soul shall possess and enjoy this ●ullness , that it may be satisfied therewith , and get all its wan●s filled up thereby . 5. in ●hat glory , the believer is admitted to more close fellowship with god ; for there they are admitted to stand before the throne of god , revel 7.15 . there it is , that they shall fully possess him as their portion , and tha● familiarly ; for they ●tand there as ministers o● state , attending the kings own person ; then behold they h●s face , and live and do rejoyce i● the light of his countenance day and nigh● they are made pillars in the temple of god ▪ and they shall go no more out , rev. 3.12 . glor● is their house and element ; they could no● live without th●t glory ; they could no● breath without his company ; he dwells among them , even he that sitteth upon t th● throne , revel 7.15 . there the great tabernacle of god is with men , whereof this tabernacle enjoyed by them in the church militan● is but a sm●ll resemblance ; there it is , when that word sha●l be made good and lively , whic● we have revel . 21.3 . and i heard a great voic● out of heaven , saying ▪ behold the tabernacle 〈◊〉 god is with men , and he will dwell with them , an● they shall be his people , and god himself shall b● with them , and shall be their god. the believe● there lyeth in the bosome of god , there it 〈◊〉 that they shall see his face , and his name shall b● in their foreheads , revel 22 4. 6. in glory they shall have near communio● wi●h jesus christ their head , their husban● their brother , their lord and king ; then they are with christ , and enjoy him , phil. 1 23. 2 cor. 5.8 . and ●hat for ever and ever 1 thess 4.17 . he lives with them , and feed them ; the lamb which is in the midst of the throne , shall feed them , and shall lead them , rev. 7 17. they shall sit with him there , upon his throne , revel . 3.21 . there got they the morning star , revel . 2.28 . there do they eat of the hidden manna , rev. 2.17 . here the soul is put to long for nearness with christ , and complain of clouds interrupting the beams of his love ; but there they shall see him to their contentment and satisfaction ; for they shall be continually with the lord , and follow the lamb whithersoever he goeth , revel . 14.4 . there shall the i●habitan●s of glory be partakers of the marriage of the lamb , revel . 19 7 , 8. 7. in glory their work and imployment shall be to serve god and the lamb , day and night in his temple , revel . 7 15. and 22.3 . and to praise him there each one , and all of them shall take their harps and sing a new song ; saying , thou art worthy — for thou wast slain ; and hast redeemed us to god by thy blood ▪ out of every kindred and tongue , and people and nation : and hast made us unto our god kings and priests — and again , worthy is the lamb that wast slain to receive power , and riches ▪ and wisdom , and strength , and honour , and glory , and blessing , — and again , blessi●g , and glory , and honour , and power , be unto him that sit●eth upon the ●hrone , and unto the lamb for ever and ever , revel 5 8 , 9 , 12 , 13. there they are admitted to the most honourable employment imaginable , to the excellentest and most noble peice of work , i● the high court of the great king , to a work without end and interruption , or wearying ; thei● harps shall never be mistuned , their tongue● never wearied , and their song shall never wa● old , but shall endure new , fresh and delight son● through out all the ●ges of eternity : there is , that they cry wi●h a loud voice , salvation 〈◊〉 our god which sitteth upon the throne , and unto th● lamb , r●vel . 7 9 , 10. this is their song wh●● stand before the throne and before the lamb arrayed with white robes , with palms in thei● hands , and they are not alone in this exercis● they have the angels singing with them , eve● all the angels that st●nd , round about th● throne , saying , amen blessing and glory , 〈◊〉 wisdom , and thanksgiving , and honour , a●● power and light , be unto our god for ever and ever revel 7.11 , 12. o what a sweet●est is the● and what joy ●nd satisfact●on is ●here in th● restless , and ●●●rnally refreshing exercise , 〈◊〉 singing pr●ise unto god , and the lamb , an● in p●oclai●i●g ev●●l●sti●gly their experienc● o● the unspeaka●le great favours wh●ch th● con●●●●●lly e●j●y . 8 in glory ●he soul is continually ravishe● and refreshed through the continually new an● fresh rayes and ou●goings of th● love , 〈◊〉 grace and favour of god , that fl●weth fo●●●rom the living and eternal fountain of all satisfaction : there the inhabitants of glory e●j●●●ullness in the presence of god , and drink of ●he pleasures that are at his right hand for evermore , psal. 16 , 11. they are abundantly satisfied , and drunk with the fatness of that higher house , and made to drink of the river of his pleasures , psal 36.8 . the lamb shall lead them unto living fountains of waters , revel . 7.17 . there they have subst●ntially that feast of fat things , a fe●st of wines on the lees , of fat things ●ull o● m●rrow , of win●s on the lees excellently refi●ed . for he will swallow up death in victo●y , and the lord god will wipe away tears from all faces , isa. 25.6 8. o! then ye expectan●s of glory , let me lay before you some f●w duti●s . as 1. be astonished ever this wonder●ull● condiscending love and free grace of god , that hath predestinate and called you to such a s●a●e of glory , who were as well as others h●irs of hell. and had forfeited your right to glory and salvation , as well as they , who sh●ll never taste of the fruit of that true that growe●h in the midst of the paradice of god , and of ●hat feast of glory : i say , stand and a●mi●● this his free love , and begin with your heavenly work of glory here in time . 2 hold the faith of this glory fr●sh in your souls , and let your conversation wi●nes● to all men , that you believe there is an approaching glor● , whereof you are expectants . 3. make sure to your selves this inheritance of glory through fa●●● in christ ; and hold your interest clear : vouch the la●b and his interest here , that y●● may live everlastingly wi●h him hereafter . be much in the meditation thereof , and in p●●paring your self thereto : give you● self over him , who shall make you meet ●o be a par●●ker of the inheritance o● the saints in light , co● 1.12 5. fix your affections upon and seek thi● things which are above , where christ sitteth at 〈◊〉 right hand of god , col. 3 1. and not upon thin● below : how shall you otherwayes eviden● that you are heirs of glory ? is there such glorious inheritance for you above , and ar● your hearts and affections still below ? o how unbeseeming is it to such who have th● hope and expectation of a crown , to be sti●●gading in their affections after straws . 6 lay seriously to heart what you have expressed philip. 3.20 . let your conversation be in heaven , live as burgesses of that glory , as having your whole stock and traffique there . 7. desire and long to be there , with christian submission ; i desire saith the apostle ( phil. 1.23 . ) to depart and be with christ. 8. come for●h and take possession of this life of glory , by giving up your selves to serve him , in receiving and enjoying him by faith , and by giving over your selves to be guided and ordered according to his will. 9 let your faith in him comfort and support you here in time : and that ( 1. ) against poverty and wants here ; for glory is coming , which shall more than make ●hem all up . ( 2. ) against reproaches , shame and contempt in the world ; the crown of glory will recompence all wrongs , and the garments of glory will compleatly cover all . ( 3. ) against outward difficulties and persecution , especially when occasioned by stedfast standing for christ and his cause , for all these shall disappear so soon as the palms are put in thy hand , and the triumphant song in thy mo●●h . ( 4. ) ag●inst sin and a living body of death ; for glory come●h which shall put an end to it ; sin shall not enter there , it cannot once breath in that element of glory . ( 5 ) against satan and temptations , for in glory , you shall no more be vexe● with them , these darts have no place there . ( 6. ) this should comfort against your distance from god , and the hidings of his countenanc●● for in glory , you shall eternally behold his face , without any interveening clouds . ( 7. ) this should comfort against wearying and faggings in duty , for that glory will strengthen you in the work of glory . ( 8. ) let this comfort you against the weakness of grace , and especially of that of love , which sha●l be perfect in glory ; for love sh●ll be all there ; faith and hope shall there t●ke ●heir farewell of the believer , as having finished their work . secondly , that which we have to mark in this text , is the hope , of this glory : which gives us ground to speak of two things : the first is more abstractly and generally hel● forth : the second , more clearly and particularly . as to the first , which is by way of exclusion , viz. that however the believer has a righ● to these great things , by vertue of the promisses of god in the covenant of grace , an● the merits of jesus christ the cautioner ; ye● here , they have no possession of what is purchased or promised ; they must wait , and live a● those that wait : and not only they but our selv●● also , which have the first fruits of the spirit , eve● we our selves groan within our selves , waiting fo● the adoption , to wit , the redemption of our body for we are saved by hope : but hope that is seen 〈◊〉 not hope , for what a man se●th , why doth he ye● hope for ? but if we hope for that we see not , that do we with patience wait f●r it . rom : 8.23.24 25 glory is purchased for them at a dear ra●e to wit , the blood of christ , and promised to to them by the god of truth , who cannot lie ▪ nevertheless , while here in time , though now and h●● a● the lord sees good , they may ge● some foretaste of that life of glory , and have best●wed on them the earnest of the inheritance , even the holy spirit of promise by whom they 〈◊〉 seale● : yet they must wai● until the redem●tion of the purchased possession , ephes : 1.13.14 all that is goten here is but the earnest of what is to come , and of what is folded up in the promise , which they must follow after in faith and hope ; here they wait for that glory and live in the faith and expectation of what is to come : and now abideth faith , hope , &c. 1 cor : 13.13 . the lord sees it good , it should b● so , for wise and weighty reasons , we shall offer some few which may satisfie us herein . 1 reason , that he may attain the praise of his truth and faithfulness ; when it is seen , that such who are no fools dare nevertheless adventure their souls and all their concernments upon gods naked word , d●pend thereupon , and possess their souls in patience : and thus live in hope ; yea not only so , but rejoyce in the hope of the glory of god. rom. 5.2 . though for the present they may have very little or nothing in hand . 2. reason , that thereby the several graces of gods spirit may be exercised in them , as faith , patience , longing , &c. whereof the beliver shall make no use , when once in possession of glory : the hope that is seen is no hope , that is , hope has no more place , when the thing hoped for is seen and po●sessed ; and where hope is in exercise , there is also a patient waiting ; all which acknowledge faith to be the foundation whereon ●h●y stand ; now is the time and season ●or these fruits to grow , for a● soon as the hoped for inheritance is attained these flowers shall no more blo●som in the garden of the soul. now must we live by fai●● and not by sense , 2 cor. 5.7 . now is it tha● they groan earnestly , desiring to be cloath●● upon , with their house which is from heave● to wit , while they are in this tabernacle , 2 cor 5.1 , 2 , 4. now abideth faith , hope , 1 cor. l3. 13 3. reason , that they may be prepared an● made meet for ●hat glory , and to be partakers 〈◊〉 the inheritance of the saints in light , col. 1 . 1● glory is no ordinary life , neither shall sinner find a breathing in that element , they must b● changed , washed and prepared before the● come there : the rough stones win out of natures womb , must be plained and polished before they can be use●ull materials for the higher house . here then , must the expectants of tha● glory , through the exercise of faith , hope , patience , &c. be adorned and fitted for th●● glorious habitation . the children that were 〈◊〉 stand before the king of babylon , were to b● taugh● and ●●●●ished wi●h the king● meat , a●● wine , w●ich be drank for the space of th●●● years , dan. 1 , 3 , 4 , 5. far more then are 〈◊〉 attenders o● glory , to be prepared , whereb● they may be fi●ted to stand in the presence o● the grea● king of glory , and that everlastingly ▪ 4. reason : th●● thereby , glory may be the sweeter a●d welcomer unto them , when th●● get it , a lo●g expected crown , is the welcomer when o●●●ined . 5. reason , that thereby he may have occasion to evidence the glory of his power truth and faithfulness , in bringing them at last to the possession of the promised inheritance , after some few years patient waiting , and that notwithstanding of many difficulties in the way , the deceitfulness of their own hearts , the many discouragements , from within and from without , wherewith they had to fight . 6. reason , that the ungodly among whom they live , may be the more inexcusable , who say in effect , that there is no god , and that he is not to be trusted , that glory and blessedness is but a meer dream and fancy ; when they see that believers among them , rest on the faithful word of god , and comfort themselves in the hope of glory , which shall be revealed , and that in the midst of reproaches , persecutions , poverty , difficulties , &c. and that they will not let go the hope of that inheritance , for all the profite and pleasures of the world , or condescend to any thing , which in the least might prejudge that hope , no not for the greatest of worldly advantages , rom. 8.18 . but here , take some words of vse alongst with you . 1. for caution to such who now ●nd then win at some foretastings of this glorious life of glory , and sometimes are admitted to the kings banqueting-house , and filled with the kisses of his mouth , and eat of his aples of love , and so are brought into the very suburbs of heaven : i would say these things unto them . ( 1. ) think not that that life , will alwayes continue , you may now and then have more then ordinary dainties , and some dayes of feasting ; yet remember ▪ that thy life here is by faith , hope , &c. and not by sense : but providing that it please th● lord out of his overflowing goodness , fo● his own glory , to da●dle you on his knee● and to treat you more then ordinary , make i● welcome ; be not puffed up therewith , no● imagine that it will be your ordinary fare , s● long as here in time : but rather look that ther● will be a low ebb , after such a spring-flood and that that table shall yet again be drawn and so prepare your self for your ordinary portion , remembring , that thy life here , is life of hope , grounded upon faith. ( 2. ) wh●● of this sort of extraordinary intertainme●● you also get , look but on it as a pledge or a●les-penny , and endeavour to carry your selv● as expectants of glory , looking out into tha● which is to come , and let your desires grow● the more to compleat the harvest , since th● first fruits are so sweet , be not satisfied wi●● what you receive of that nature as if it we●● your portion . glory is here not in hand , b● in hope to such . 2. vse . to such , who are great strange to the fore-tastings of sense , let them not 〈◊〉 discouraged . but 1. be satisfied though the lord should with hold from you , these more extraordinary out-lettings of his favour , and deal with thee , otherwise then with some ; remember that your ordinary way of living is a life of hope . 2. make use of this hope , which is your life , to the best advantage : exercise thy faith , and comfort thy self , in the hope of the glory of god : thus shall you glorify him , who hath called you to this hope of his kingdom , knowing that ye are saved by hope , rom. 8.24 . and that there is an hope ●aid up for you in heaven , col. 1.5 . live as those that are begotten again into a lively hope , 1 pet. 1.3 . 3. vse . hereby i do advise all the godly , who are called to this hope , that they so carry themselves before the world , ( how little soever they have in possession ) as those that are rich in hope . merchants can boast , and hold out a port , as if they had much money in cash , by reason of the great income of some rich cargo , which they are in expectation of , notwithstanding of their being very empty handed ●or the present : but , as the riches of glory , far exceed the riches of this world ; so the expectation and assurance thereof , is infinitely far beyond that of worldly riches . o! then , carry your selves in all things , whatever gods dispensations may be towards you , so as becometh those , who are expectants of glory . let the hope thereof support your souls unde● all discouragements . let no dispensation● loss , cross , any wayes abate your hope , 〈◊〉 make you carry unbeseeming such a gloriou● hope , whereunto you are called , knowin● that none of these things can rob you of th●● great expected salvation , or make you miser●able . 4. vse , to suches are y●t strangers to thi● hope ; i have these few things to say . 1. thin● more then you do on the life of the godly , so whatever may be their condition , here in time yet they have a crown , and a sure inheritanc● and are expectants of a life of glory , an● have a well grounded hope thereof : so th●t their life , however accompanied , with 〈◊〉 greatest of outward calamities , yet far preferable to yours . 2. covet & long exceeding to be amongst the number of those ; fo● howeve● these dews & dropings of consolation which sometime , even here , they are enjoyin● besuch , as the ungodly so long as they remain 〈◊〉 can never experimentally understand , yet th● are infinitely below that which is abiding then in the hope whereof they are called to liv● life , light. joy , and all is sown for the● and they and they alone have the sure and w● grounded hope thereof . 3. judge , who a● wisest , ye or the believer ; ye loss for little rousted gold , worm-eaten pleasure and vain imaginary glory , this rich prize : a●● ye live here without hope , whereas they through a most noble , majestick and generous disposition dispise your silly feckless portion , a compound o● meer vanity : and look to an incorruptible and substantial glory , an incomparable inheritance , and a crown of glory : neither will quite their hope of glory for all the fancied satisfaction , the art of man can squeeze out of these imaginary pleasures , profi●s and glory of this momentary time . 4. behold and be convinced of the reality of religion : for certainly it can be no dream , fancy , or groundless imagination that makes the believer so cheerfully forsake that which you choose for your portion , and rest satisfied with ; and makes them resolutely and deliberately undergo shame , discredit , poverty , persecution , death and flames , rather than act any thing , or cede in the least puncti●ilio , ●hat might cut off or ma●r the hope of what ●hey are expecting . they are men as well as others , by nature as wise and careful of their ●ope and well being , as well as others ; nevertheless , most willing for the hope that is set before them , to turn their back on all these things : they are as little fantastick or crack-brain'd as others ; yet the very ●ope and expectation of that glory , which is ●romised , will support and bear them up under ●urdens , that would crush twenty ungodly bodies , ●t will make them sing in the midst of the fires , as crowned and sitting in their chair of stat● having only in hand the hope of glory . now that , which is clearly held forth b● these words , the hope of glory , is , that the● really such a thing amongst the godly , as th● hope of glory : it is true , the unjust man ha● a hope , which perisheth , prov. 11.7 . wh●● they die their hope and expectation perishe● with them , because it was after the things below , and these all pass away : and providi●● it be after the things , which are above , yet bei●● the badly bottomed , their hope is but as the gi●ing up of the ghost , or puffing out its breath a●● perisheth , iob. 11.20 . even so hath the h●pocrite a hope , but it shall perish , iob 8.13 . a● their trust is as the spiders web , soon brok● down , & i pray you , what is the hope of the h●pocrite , though he hath gained , when god taketh ●way his soul ? job . 27.8 . but the hope of th● believer is solid and real ; which appears thu● ▪ first , it is bottomed on a sure and nob●●●oundation . as 1. on the promise and oa●● of god ▪ heb 6 , 17 , 18. wherein god willi●● more abundantly to shew unto the heirs of prom●● the immulability of his counsel , confirmed it by 〈◊〉 oath : that by two immutable things , in which was impossible for god to lye , we might have strong consolation , who have fled for refuge , to 〈◊〉 ●old upon the hope set before us , &c. 2. on th● power of god , who made abraham to ho●● against hope , rom 4 , 17 , 18 , 21. he believ●●ven god , who quickneth ●he dead , and calle● ●hose , which be not as though they were , and being ●ully perswaded that what he had promised , he was able also to perform ; so heb. 11.18 , 19. he accounted that god was able to raise him up isaac , even from the dead . 3. on the continually and really felt experience of the goodness of god , rom. 5.3 , 4. knowing that tribulation worketh patience , and patience experience , and experience hope . see also lam : 3.21 , 4. on the resurrection of jesus christ , as a publick person , having to the uttermost satisfied justice , and procured a publick absolviture or discharge . 1 , pet. 1 , 3. they are begotten again unto a lively hope by the resurrection of jesus christ from the dead . 5. on christs living in them : as here in the text , which is no fancie ; as we shall afterward make appear . secondly , the hope of the believer is a real work of god's spirit in the soul ; therefore he is called the god of hope , rom , 15 , 13. they abound in hope , through the power of the holy ghost . it is god that begetteth us again into this lively hope 1 pet : 1 , 3. and it is he that giveth it . 2 thes : 2.16 . thirdly , it is a hope carried on in the soul , through a real work o● grace : god giveth us good hope through grace . 2 thes : 2 , 16. fourthly , this hope hath a real object ; for heaven is the object of their hope , col : 1 , 5 , for the hope , which is laid up for you in heaven . this is the hope of their calling , ephes : 1 , 1● and 4 , 4. christ is their hope , the lord ies●● christ , which is our hope . 1 tim , 1 , 1. they tru●● in the lord , and he is their hope , ier : 17. ● the psalmist saith , psal : 71.5 . for thou an● my hope o lord , thou art my trust , from my youth . the lord will be the hope of his peopl● and the strength of the children of israel saith , joe● chap : 3 , 16 , and what further can be required , for the making hope a real business ? what ar● all the advantage of the richest incomes in a world , in comparison of this one thing ? and yet that uncertain and petty rent beget●eth hope , which will make the merchant , who ventureth thereon , sing and rejoice within himself upon his expectations : but o! her● is the hope of eternal life , which god that cannot lie promised before the world began . tit : 1 , 2. fifthly , it is a hope of real use and advantage to the believer : it is an excellent and approven weapon for defending the head : therefore compared to a helmet . ephes : 6.17 . 1 thes : 5.8 . it defends the head from all blows , and holds it up from sinking under temptations , difficulties and discouragements therefore compared to an anchor , heb : 6 , 18 , 19. holding fast the soul , in the day of storm , and making the believer undauntedly ride out the same , and boldly to set head against satan his tentations , falling down upon him , as so many swelling and raging billows of a tempestuous sea ; and as the blasts of a terrible tempest , to render him hopeless , ●nd so to quite grips of christ , and his expecta●ions of thē crown . s●xtly , this hope hath many real and excel●ent operations on the soul , therefore cannot out be real . for 1. this hope is a fountain of continual comfort ; therefore we read of the confidence of hope . heb : 3.6 . and the believer must rejoice in hope . rom , 12.12 . hope affords matter for a song in the saddest day ; therefore the apostle sayes , rom : 5.2 . we rejoice in hope of the glory of god : and not only so , but we glory in tribulation . v. 3. for what they hope for is certain , the hope of the righteous shall be gladeness . prov : 10.28 . not like the expectation of the wicked which shall perish . 2. again hope is that which quickneth the heart , and encourageth the soul : for when the soul is ready to sink in discouragements , seeing no appearance of fulfilling the great things promised , and filled with fears of falling off , and so to loose the prize . then hope will hold up the head , and encourage the sinking soul , and thus it is a quickning and enlivening bu●iness , therefore called a lively hope , 1 pet : 1.3.3 . this hope is a mean of salvation ; therefore we are said to be saved by hope , rom. 8.24 . faith and hope are two noble lackays that never parts from the believer , until fairly within the haven of glory . 4. this hope rejoiceth and comfort the soul under all its losses , troubles and wandring● : what supported abrahams heart whe● he sojourned in the land of promise , as in 〈◊〉 strange countrey , dwelling in tabernacles with isack and iacob , the heirs with him of the same promise , but hope ; for it immediatly follow● heb : 11 9 , 10. for he looked for a city , whic● hath fonddations , whose builder and maker is go● 5. this hope sets the soul a work . to make 〈◊〉 self ready and meet for the heavenly habitation , to continueand go on in sanctification , and to oppose & withstand whatever is unbeseeming an expectant of glory . so that it is of a purifieing nature . for every man that hath thi● hope in him , purifieth himself even as he is pu●● 1 joh : 3.3.6 . this hope humbleth , quieteth and ●ully satisfies the soul , when disquiete● and disturbed through the proud and arrogan● undervaluings of those , who disdain full● upbraid them and their confidence in god psal : 42.5 , 11. or through the sad simptoms o● an angry god , whereby deep calle●● unto deep at the noise of his water-spouts , al● his waves and bil●ows going over . v 7 ▪ an● appearing to cast them off . psal : 43.3 . fo● when david is thus exercised , the only thin● which upholds him is hope , and therefore the● alone cordial , in that lamentable song he stil● again and again recommends his soul unto , 〈◊〉 hope thou in god ; and chargeth his soul as high●y irrational , in being cast down and disquiet●d , seeing hope was yet to the fore . saying , why art thou cast down o my soul , and why art tho●●isquieted in me ; hope thou in god , ●or i shall yet ●raise him , &c. thus we see that hope will ●ise up the cast down and disquieted soul. 7 this hope not only delivers the soul from all ●nxieties and fears , but sets it beyond the reach ●hereof , so that the believer he sings , tho rot●ing in the grave , even his very dust and burried flesh or body shall rest in hope ▪ under the dark & cold chambers of death . psal : 16.9 . acts 2.31 . thou shalt be sè●ure . saith , zopha● , iob : 11.18 . because there is hope , hereby it is that the righteous is said to have hope in his death , prov. 1● 32. when their condition in the eyes of the wicked seem most desperate and hopeless , even then they have hope , when death the king of terrors is grapling with them , and burying them in the dust ; even then they lift up their heads in hope . 8. hope gives confidence and true christian boldness to look tentations in the face : hope maketh not ashamed , rom. 5.5 . in these words , there is an dimunitive manner of speech , for it signifyeth so much , as hope giveth great confidence and boldness ; and wherefore ? for the expectation of the poor shall not perish for ever , psal : 9.18 . nor be cut off pro : 24.4 . there shall be a reward , davids prayer , psal : 119.116 . let me not be ashamed of my hope : shall be answered , and in end accomplished . 9. hope makes the soul calm and patient under all persecutions ; therefor paul mentions the patience of hope , to the thessalonians , thes : 1.3 . at a ground of his praise on their behalf . but it may be asked , if all really and godl● have this hope i answer , yes , more or less , for they are begotten again into this lively hope , 1 pe● 1.3 . and their faith and hope must be i● god , 1 pet. 1.21 . but all have it not 〈◊〉 the same degree and measure : for 1. som● attain unto the full assurance of hope . heb. ● 11. which dispelleth all clouds , and puts th● soul without the reach of all doubtings or further questioning of the matter : but this is no● ordinary , but seldom attained . 2. some a●tain unto a reasonable hope , bottomed 〈◊〉 faith , as through patience and comfort of th● scriptures , they have hope , rom. 15. ● their conscience bearing them witness , th● they have fled for refuge to lay hold upon th●● hope set before them , heb : 6.18 . they believe that the word o● god is sure and u●changeable , and that he cannot deny himse●● hence it is , that they have a firm hope , whic● ( though without foretastings and sensible i●fluences of joy ) supports them under all di●couragements . 3. some , who have no● readily come this length , nevertheless ha● about ●he posts of wisdoms door : and tho they can do no more , yet will they look unto the lord , and wait upon the god of their salvation , mic : 7.7 . they know and are assured , tha● salvation is no where else to be ●ound , neither will they seek it any other where , he alone must be the god of their salvation ; and therefore they wait and look out ●or him , and encourrage themselves with the hope of a happy outgate ; my god will hear me . they will wait upon the lord , that hideth his face , and will look for him , isa : 8 , 17. meditating on that word , isa : 45.22 . look unto me , and be ye saved , all the ends of the earth , though they dare not say they have at●ained that lively hope , yet they know , that ●hey are at the right door , therefore will not give over , but resolves so long as there is life or breath in them , to hang at the cheeks of god's gates , come of it what will. thus hope prese●ves the soul from dispair , or giv●ng over the cause as desperate , and from say●ng with that wicked king , 2 king : 6.33 . this evil is of the lord , why should i wait for ●he lord any longer ? 4. some being enviro●ed with temptations and thick clouds , may conclude that they are cast off , and say in ●heir haste , that the lord hath forgotten ●hem , and cast t●em off ; yea , and say round●y , that there is no hope , that their hope is perished from the lord , lam : 3.18 . isa : 40.27 . ezek : 37.8 . and that they are cu● off , psal : 31.22 . and that all men are lyers . psal : 116.10 , 11 , and with iob chap : 17 , 15. & 19 10 ▪ and where is now my hope : mine hope hath he removed like a tree . yet notwithstanding of all this , they will not quite nor sell their interest , of christ and heaven , but reckon it their great priviledge , that they are out of hell , and that god renews his mercys to them day by day this they recall to mind , therefore have they hope , lam : 3.21 . vse . since there is such a noble and excellent grace , every way so necessary and profi●able ; surely it is our great conc●rnment an● interest to try and search narrowly , whith●● we have it or not : many phansie they have● true & lively hope , and alas ! it is but a clatch up and imaginary hope , they die with a lie i● their right hand . again others , who hav● really this hope in their soul , notwithstanding entertaìn suspicious that all is wrong wit● them , and therefore cry out that their strengt● and hope in god is departed ; therefor w● shall speak a word to both . and 1 all hav● not a true and lively hope , who say the● have it ; there is a generation that is reall● without hope , eph : 2.12 . who yet phansie they have a sure and well grounded hope● but the hope of many shall ●erish with themselves ; pro : 11.7 . iob. 18.13.14 . al●● this ill grounded hope , will not support the man that hath it : what is the hope of the hypocrite ; though he hath gained , when god taketh away hissoul ? saith iob. ch . 27.8.2 . it must be undoubtedly a sad and lamentable disappoinment of their expectations , many shall meet with , when their hope shall forsake them , and sink under them as the broken reed of egypt ; and what more lamentable then to credit the stress of their immortal souls in a rotten ●reed , and to phansie when death shall come , to land in glory , and yet for them and their hope u●●erly to perish ? oh! how shall their former hope , augment their irrecoverable and eternal misery , and rende ? their condition more lamentable then they had never had such a hope ? 3. shall not this disappointment occasion great confusion of faces ? shall it not fare with them , as with the troops of ●ema , and the companies of sheba , ●o that they shall be ashamed and con●ounded , bec●use they had hoped , job 6.19 , 20. many pass now for great christians , and have a hope they will not quite with , which shall fill their faces with con●usion , when they come to see , that their hope hath been but a meer dream . 4. is it not a terrible plague and judgement , to be so far possessed with blindness , as not only to be ignorant , where we are , but to drea● and phansie , that we walk on a sure and even ground ; whereas puffed up with vain presumption , we are walking on the very sides of the pit , not knowing , but every step may land us in eternity , and so in everlasting confusion ? alas ! how lamentable is it to see people feeding upon ashes , and turned aside with a deceitful heart , so that they cannot deliver their soul , nor say , is there not a lie in my right hand , isa : 44.20.5 . providing the m●ssing of our hope were of small importance , the matter were not so great ; but to miss and be disappointed of glory , of eternal salvation , of the fellowship of god eternally ; o how dreadful must that be ? how can such a loss ever be repaired ? what can man give for the redemption of his soul ? or what shall h● give in exchange thereof ? what thing imaginable can repair this irrepairable loss ? 6. providing this loss could ever be recovered , it were the more supportable ; but when this one loss and disappointment can never be again repaired , what a terrible bussiness then , to rest here , in time , on a false hope , which with them will perish , and give up the ghost ; their being no● returning again to make amendment of by gone miscarriages . o! then , should not every soul ●eriously consider how greatly it is th●● interest to ponder , and narrowly to examine on what ground their hope resteth . now ●or helping such out of their self deceitfulness , who fancy they have the right hope and are yet strangers thereto ; and for easing such , who cannot be convinced that their hop● is of the right kind ; i shall in short , propose some marks . whereby the one and and the other may try themselve● . 1. mark , let every one try how they came by their hope , that hope which is born with us , and hath alwise lodged in us , and kept us in peace , since we came into the world , providing we have no other , cannot be of the right stamp : for hope is a fruit of the spirit ; for we through the spirit wait for the hope of righteousness by faith , gal : 5 5. there is no abounding in hope , but through the power of the holy ghost , rom. 15.13 . the strength of nature , or ed●cation cannot help us here . our lord jesus christ himself , and god even our fath●r must give us good hope through grace , 2 thes : 2.16 . this hope is from no natural extraction , it is of divine extract . 2. mark , true and lively hope , is ever grounded upon christ's righteousness and resurrection ; therefore it is a waiting for the hope of righteousness by faith , gal : 5.5 . awaiting for what is hoped for , through the righteousness of ●hrist , or only by vertue of that righteousness of jesus christ , which is laid hold on by faith ; so that the hope of glory is founded thereon : we are begotten again unto a lively hope by the resurrection of jesus christ from the dead , 1 pet : 1 3. so that the hope , which is not upon christ , which is not built on his dea●h and resurrection , and upon his imputed righteousness , but on something within our selves , be it never so specious or excellent , as an honest heart as they phansie , outward holiness , blamelessness , victory over corruptions , singular devotion , or whatever it be of that nature , will be but a● the giving up of the ghost , and come far short of helping or relieving the poor soul. 3. mark , true and lively hope , as it is sounded upon faith , so they go hand in hand , toge●her , 1 pet : 1.21 . who by him do believe in god , that raised him up from the dead , and gav● him glory , that your hope and faith might be i● god. hope without paith laying hold upon ● crucified saviour , according to the tenor o● the covenant , is but a meer dream : hope cannot stand , but upon the pillar of faith ; therefore the church first embraceth god as her portion , then she wins to the solid exercise of hope lam : 3 : 24. the lord is my portion , sayeth my soul , therefore will i hope in him . 4. ma●k , where there is a real hope o● glory , there will be a leaning on god , and committing of our souls to him for through bearing , through all the difficulties , wyndings and turnings in our way : ou● hope is co●tinually in god , psal. 39.7 . others truste● in their riches , they gathered and heaped it u● but for david , he sayes , and now lord , wh● wait i for ? my hope is in thee ; compared wi●● psal : 71.5 . david on this foundation , press● to be delivered out of the hands of the wicked because he had alwayes been his hope ; for he sayeth , thou art my hope , o lord god , thou art my trust from my youth ; thus casts he all his cares and burdens on the lord , and this was his constant way and continual practise : he had no other hope , neither acknowledged any other , knowing that he was happy , that had the god of jacob for his help , and whose hope was in the lord his god , psal : 146.5 . 5. mark , where there is a reall and lively hope of glory , desires after bewitching pleasures will grow cold ; and now what wait i for ? saith david , psal : 39.7 . my hope is in thee : he saw nothing in the world worthy his attendance , for his hope , he had established it on a sure and sufficient object ; he betook himself not to these , who said who will shew us any good , psal : 4.6 . o! when the heart through hope , hath fastened it self on god , how little values it all the vanity of a perishing world ; the sight of glory , which they have through hope , darkens that lustre and beauty which others see in the perishing things of a world , whose eyes being of the same substance with the world , are earthly . 6. mark , this true hope is accompanied with a careful endeavour to keep all the commandments of god ; lord sayeth david , psal : 119.166 . i have hoped for thy salvation , and done thy commandments . true hope is an enemy to a careless life , and is accompanied with tenderness and earnestness : hope sets the soul a running , act. 26.7 . vnto which promise , our twelve tribes instantly serving god day and night , hope to come . 7. mark , hope will sit down down well satisfied on gods bare word ; as abraham , who against hope believed in hope , rom : 4.18 , and how often sayeth david , that he hoped in gods word , psal : 119.49.114 . psal : 130 5. hope will keep the soul in life , even when all things seems contradicting the very promises , and to say it is vain to wait any more . 8. mark , hope is a purifying business , 〈◊〉 job : 3.3 . it sets the soul a work to wash i●self in the blood of christ , and makes the sou● to labour in the strength of jesus to get sin k●lled , the desires of the flesh and mind brought under , and the soul sanctified ; so that they will wrestle with god by faith in prayer , to be made fit to have an interest of the inheritance of the saints in light. 9. mark , hope makes the soul silent an● satisfied under great temptations : david psal 38. was under sore trialls , the lord chastned him , his an w●s●stuck fast in him , his hand pressed him sore , both soul and body did bear th● marks , that god was contending with him fo● sin ; yea , his heart was ove●whelmed withi● him , and his streng●h b●●ailed him ; and eve● when it was thus with him inwardly , enemie● without were seeking his life , laying snares ●or him , and seeking his hurt : what was ●t then that quieted and calmed him , at this time , and made him carry as a man , that heareth not , and in whose mouth there are no reprooffs , but even that which immediately follows ; for in thee o lord do i hope . having laid down these marks , whe●eby men may try whither they have an interest in this lively hope or not ; so i would advise such who see ground of fears , because without this lively hope , seriously to consider , and lay these following things to heart . as 1. it is required that the soul through its dwelling on the thoughts of this so great a bussiness , be more sensible of , and affected with the missings of this grace of hope : consider what a miserable condition the soul is in , which is without hope in the world , and how lamentable their case is , who have no other hope , then a hope that will perish , which will but prove to them as a spiders web , and so faill them in their greatest need . 2. be convinced ●erein , that through your self , you shall never attain unto a lively hope ; you must again be be gotten unto this hope : it is wholly and only the work of gods spirit , neither nature , nor any natural advantages can help you thereto . 3. let the thoughts of your hopeless condition , stir you up to self humiliation before the lord , which is the only way to be exalted in due time . 4. foresake all ground of hope i● your self ; so the poor hath hope , job . 5.16 . for whatever it is in your self , you bottom o● ground your hope upon , it will be sound to be but a ●lippery and ●inful ●oundation ; and the more you build thereon , it shall be the wors● 5. lay hold on christ , as he is offered in the gospel , and cleave to him by faith : for hope is begotten in the womb of faith : all hope no● grounded on faith and flowing from it , is bu● a meer phansie and chimera . 6. having laid hold on christ , as he is offered in the gospel , and so resting on him for salvation , wait for the breathings & influences of the spirit on the soul , in the careful and earnest undertaking and pursuit of the means , that your head may be lifted up thereby in hope . for encouradgement thereto , observe these following things . 1. this lively hope in the soul , will calm many storms , and keep the soul in a● even and stayed posture , under sharp and sad dispensations , and the multitude of shaking● and changings ; it will deliver the soul from many disquieting fears , and make the soul sleep sweetly under them all , and lift up its head above difficulties , so that it shall be freed from perplexities , or be secure , because there is hope , job . 11.18.2 . this will encourage to constancy in duty , notwithstanding of opposition in the way ; hope will never suffer the heart to sink , it will be a cork to the poor soul , which wi●l make it swime through the jaws and gulfs of the greatest opposition , and most insupperable like difficulties : when other ●hings as so many weights and heavy loads , would bear down the soul , hope will draw and hold it up , that it go not to the ground : or in case , the soul , is at any time over charged and brought under water , as it were to the ●rink of hell , hope notwithstanding will recover again the soul , out of the very womb of ●ell , and will it make it look out towards the temple . 3. hope hardens a man , and makes him prooff against the day of battel ; it encourageth and strengtheneth the soul ; there●y he can run through a troop , for he knows ●hat his head is secured , well covered and guarded with the helmet of hope , the helmet of salvation , 1 the● : 5.8 . eph : 6.17.4 . hope ●s a strong guard against temptations : what values a man the great offers of the world , who has a lively hope of heaven ! the fear of death , worldly losses , and the greatest of ●ufferings , will not once shake him who hath the hope of eternal life : the hope of a bet●er resurrection will make them refuse to accept of a deliverance , upon unworthy or base ●erms . 5. hope assures us of heaven , where●ore we find that heaven is often laid out to us by hope , eph : 1.18 . & 4.4 . col : 1.5 . tit : 2.13 . heb : 6.18 . it is the anchor of ●he soul both sure and stedfast , and which entereth into that within the vail , whether the forerunner is for us entered , heb : 6.19 , 20.6 ▪ hereto should these words encourage us psal ▪ 147 11. the lord taketh pleasure in them tha● fear him , in those that hope in his mercy , 7. a● hope is needful , necessary and useful , whil● passing through the valley of sorrow and tear●● so also , when drawing near the end of our journey , and when pale death comes to look us i● the face ; for the righteous hath hope in his death pro : 14.32 . when the hope of the hypocrite and unrighteous person giveth up the ghost , and foresaketh him in his greatest strai● even then will the hope of the righteous comfort and bear up his head ; yea , when death the king of terrors hath done its worst , an● conveyed the soul into eternity ; hope , tho● may take its leave of the soul , as having no more service to do it , 1 cor : 13.13 . yet wi●● attend the corps of the believer to the grave and be a bed unto his dust , psal : 16.9 u●til the morning of the resurrection dawn . again , as to those , who really have th● hope , and yet cannot be convinced thereo● i would say these few things . 1. it is not strange , that such who are begotten again into a lively hope , be now an● then brought to doubtings , through these 〈◊〉 such like grounds . as 1. because sad no● strange like dispensations are measured out unto them by god : this makes the church 〈◊〉 out , lam : 3.18 . and i said , my strength an● my hope is perished from the lord : see v. 1.2 . this occasioned iob also to say , that his hope was removed like a tree , or rooted out of the ground , iob : 19 8.9 , 10.2 . because there is ●ant of growth in grace and mortifica●ion , for ●hey hear that hope is a purifying grace , and ●hey can find no advancing in that work . 3. because they miss the other above mentioned fruits of a lively hope : but 2. hope , is like to other graces , not alwayes alike visible , sometimes so clouded and ●id , that it cannot be easily seen or discovered ; and in a very little , it may appear again , when the cloud and ●hick mist is over , as we ●ee , lam : 3.18 there the church com●lains , that her strength and hope was perish●d from the lord , yet she sayeth , a little after , this i recal to my mind , therefore have i hope . and again v. 26. it is good , that a man should ●oth hope , and quietly wait for the salvation of the ●ord . the holy man iob cry●th out , as one ●hat hath no hope , he hath destroyed me on every ●●de , and i am gone , and mine hope hath he re●oved like a tree : and nevertheless , before all is ●one , and he end his reckonings , he get●eth his head lifted up on high , and hope brings ●im so above , that he triumphs , chap : 19. ● . 25.26 , 27. for i know that my re●eemer liveth , and though after my skin , worms ●estroy this body , yet in my fl●sh , shall i see god , &c. 3. hope ( as have other graces ) hath its degrees ; there is a full assurance of hope , heb. 6.11 . and there is a weak hope , that cannot see farr , being accompanied with many doubtings , discouragements , fears , &c , nevertheless a weak hope may be a true hope , being on an evangelical ground : hope may be lively , in respect of its root , yet weak and sickly , in respect of its present frame and operations . 4. it is not therefore safe ●o conclude , that there is no hope , because there is no full assurance of hope , or actual , lively , vigorou● , or stronge hope . 5. it were better to make an impartial enquiry , according to the forementioned marks ; and search and see , if ever you had any thing of a true and lively hope of glory through christ ; and providing you have ever had it ▪ you may then be confident that the root remains ; for the gifts and calling of god are without repentance ; rom. 11 , 29. question . but what shall he do , who is brought to suspect all what formerly has been wrought in his soul , looking on it all as false work ? how i say , shall such win to any clearness concerning their hope , or what shall they do for strengthening of the same ? answer . such would lay to heart , and well improve these following considerations : as 1. as hope it self , is the gift of god , and not their own work ; so is also the clear discovery of this hope in the soul , his gift , and a new gift . the observation whereof , should make the soul fix its eye on the soveraignity and freeness of god , who may bestow his gifts as he will ; and depend on god for light to ●ee and discern things , which are given him of god ▪ 2 as the first lively acting of hope , is a fruit of the spirit of life , and floweth from the spirit of life in them ; so all the after actings depend on continual influences from heaven . these considerations should humble them under the impression of an absolute and soveraign lord ; and should stir them up to search and see , wherein they have provoked god , ●o hold in his influences , in the continual out-goings of hope , and withdraw his light , whereby they might be in case to discern the being of hope in the soul , even when but w●ak in its operations . 3. such are to humble themselves before ●he lord , in the sense of their naturall frailty and inability ; as likewayes of their unrighteousness and transgressions , whereby they have provoked the lord to leave them in the dark . 4. they must endeavour to lay to heart , and renew their dependance on god , with up●ightness of heart , and ●o ponde●●he word , and to drink it in , for it is through patience and comfort of the scriptures that we have hope , rom : 15.4 . 5. the life of hope , will occasion frequent outgoings and renewings of faith on the mediator , receiving him , as offered in the gospel , and embracing of god , as the alone satisfying and satiating portion in christ jesus ; for hope groweth out of the stock of faith , neither can it be without it ▪ so that whenever the soul can say , the lord is my portion , he may safely conclude , therefore will i hope : so david charged his soul to hope in god. and why ? because he was the health of his countenance and his god , psal : 42 : and 43. 6. they must be much on the thoughts o● gods favours bestowed on them ; the thoughts of common mercies being renewed unto them every morning , encourageth the church to hope , lam : 3.22.23 , 24. th● dispensations of gods loving kindness revealed in preserving ●hem , that they are not consumed , and the renewed fruit of his compassion , continually discovered , and seriously considered , encourageth to hope . thus laying up as a rich treasure , the experiences of these expressions of gods love , and continually living therein , will work up the soul to hope ; for experience worketh hope , rom : 5 4. it is the nourishment ( as it were ) of hope , and when this is a way , hope must become sick and weak ; whereas the thoughts of god● mercy discovered through experiences , is a noble cordial and encou●agement to hope : let isra●l hope in the lord , saith david , psal : 130.7 . and why ? for with the lord there is mercy , and with him is plenteous redemption ; that is , all the stores of power , choise of methods , plenty of means ; abundance of wayes to save his people out of their troubles , be what they will , are in jehovah ; then hope in him. 7. it were necessary , there were in such , a submissivenss unto god , that there be nothing in them , of a churlish or crabed disposition against the lord ; for this occasions his further withdrawing of himself , and indrawing of his influences , and so to leave us in the dark : it is good therefore to put our mouths in the dust , if so be , there may be hope , stooping in the dust , and putting clay in the mouth , for fear , that it speak against god● dispensations , lam : 3.29 . with iob. 40.4 , 5 8. it were necessary and need●ul in such an occasion , to stand and establish themselves , in the faith of gods almighty power , whereby he can work wonders ; the faith of this helped abraham to hope against hope , rom. 4. he looked upon god , as one who quickneth the dead , and therefore he was not discouraged , tho the matter in all humane probability was hopeless and desperate . a sight o● our difficulties in the way , as impossible to be mastered , makes u● often faint and conclude , that there is no hope , whereas a right sight of his power and al sufficiency , is an excellent antidote against the same , gen : 15.1 , 2. 9. joy and peece in believing , and cleaving to christ , according to the gospel , as it is a work of the god of peace , so it makes way , not only for to hope , but to abound in hope , rom : 15.13 . 10. it were good for such , they were continually laying to heart , this great and necessary duty , to wit , in a constant and continued tract and way to foresake all other ground of hope besides god , that providing they could not with confidence say , that thei● hope was in god , yet that they could sincerly & freely declare that with their will they place● not their hope and confidence on any thing within themselves ; thus the soul may have som● ground for winding up its anchor , tho eve● under the power of dreadful unbelief . 11. it were good in such occasions , the did not per●mptorly and wickedly cast at t●● ground of hope , which other wayes they mig●● find , nor entertain an obstinate prejudic● against themselves , but ra●her lay that we●● to heart , heb : 10.35 . cast not away therefo●● your confidence the ●hird ●hing , which we have to spe●● of , is the ground of hope . christ in you : a●● these words may be co●si●ered three wayes . first , in themselves , as holding forth great priviledge of believers , in a near and inward vnion with christ. secondly , in so far as they hold forth the ground of this lively hope . thirdly , in so far as they point out the riches of the glory of the gospel , which is now revealed . as to the first , christ in you , these words hold forth the wonderful rich priviledge of believers , in their union and communion with christ , who is in them : for understanding whereof , these following things , are worthy to be observed . as 1. this union is one of the greatest mysteries of the gospel ; however now we may wonder and admire , not being in case to take it up fully or understand the same , before we arrive in the land of light , where that which is imperfect , shall be done a way ; the apostle calls it a mystery , yea , a great mystery , eph : 5.32 . 2. though it be a great mysterie , and so above our uptakings ; nevertheless , that we may understand so much thereof as is needful for our comfort and growth in grace , let us consider that this vnion in scripture is held forth under diverse similitudes . ( 1. ) under the similitude of the union between man and wife in marriage , ephes : 5.31.32 . as man and wife become on fl●sh , so christ and the believer become one spirit , 1. cor. 6.16 , 17. therefore he is spoken of , under the name of a bridegroom , and the church is called his bride through the whole song of solomon , and john tells us chap. 3.29 that he that hath the bride is the bridegr●●m , so we read revel : 21.9 . of the bride the lambs wife : and as this is to express the usefulness and advantageousness of christ to the believer , and his right and interest in him , with what is his ; so it is also to demonstra●e , as an evidence of the former , the near vnio● and communion , that is be●ween christ an● them , whereby they are made one . ( ● ) under the similitude o● that union which is between the root and the branches ioh : 15.1 , 5. i am the vine , ye are the branches : see also rom : 11.17 . which points o● th● absolute necessity of their depending o● him , for influences of life and strength ; an● the necessity of their living and abidng in him by faith , for that end ; and so to suck 〈◊〉 and sap from him continually , it holds forth also their close and inward union wi●h him that we in him are one tree . 3 under the similitu●e of that union , whic● is between the head and the members . 1 co● ▪ 12.12 . therefore the head of every man christ , 1 cor : 11.3 . and he is the head of 〈◊〉 body , eph : 4.15 . and 5.23 . col : 1. 〈◊〉 to shew that all the influences of life , wor●ing , motion and feeling , &c. are of him so that we live , move , and have our being of him ; and can do no more without him , than a body without a head ; and therefore , there must be a near union betwixt us and him . ( 4 ) under the similitude of an union betwixt the foundation and the building , 1 pet : 2.4.6 . the believer is built on him as lively stones , christ is the chief corner stone of that building , and it is in him , that all the building fi●ely framed together , groweth up into an holy temple in the lord ; in whom they also are builded together for ●nhabittation of god through the spirit , ephes : 2.21 , 22. which manifests that the believer cannot subsist wi●hout him , more then a house can stand without a foundation ; and therefore ●hey must lean on him , and be firmely united ●o him , other wayes they can neither stand nor ●ubsist . ( 5. ) under the similitude that is betwixt the body and the cloathing , or armour ; the believer is said to put on the lord jesus christ , rom : 13.14 . for as many of you , as have been baptized into christ , have put on christ , gal : 3. ●7 . and he is put on as cloath to defend from ●he cold , and to cover their nak●dness , and ●lso for addorning ; so also is he pu● on as ar●our for defending us against all spiritual enemies . ( 6. ) under the similitude , that is betwixt the accused and his advocat , betwix●●he principal debtor and his cautione , who are as one person in judgement ; therefore it is , that the believer is blessed with all spiritual blessings in christ , eph. 1.3 . being choosen in him , v. 4. they are crucified with him , in a legal sense , gal : 2.20 . they are dead with him , rom : 6 8. col : 2.20 . buryed with him by baptism unto death , rom : 6.4 . quickened together , and raised up together , and made to sit together in heavenly places , ephes. 2.5.6 . planted together in the likeness of hi● death , and shall be also in the likeness of his resurrection , rom : 6 5. yea , and their life is bid with him in god , col : 3 3. so are they said to be heirs , and joynt heirs with him , rom : ● . 17 . all which palpably hold forth a real and legal union betwixt christ and belivers to their joy , comfort , and satisfaction : christ being their cautioner , stands oblidged for them , and answers in judgement for them , as a head and publick person appearing for them . as adam , was in respect of his posterity , so ●his second adam , this last adam , as he is called , 1 cor : 15.45 47. who is a quickening spirit , and lord of heaven , he appears as a head , and publick person , all his spiritual posterity , he binds and oblidges himself for them , in a covanant with god ; and having satisfi●d ●or them , he is risen from the dead , and became the first fruits of them that sl●p● ; and in him shall all his spiritual seed be made alive , v. 22 , 3. this vnion is held out to us in some other expressions , which are most pathetick and condescending ; as when christ and they are called one seed , gal : 3.16 . one body , 1 cor : 12.13.27 . 1 cor : 6.16.17 . and make up one mystical christ , 1 cor : 12.12 . 4. this vnion , is inward ; it is a mutual in-being , for as here , he is said to be in us , and rom : 8.10 . gal : 2.20 . 2 cor : 13.5 . ephes : 3.17 . so , we are said to be in him , rom : 8.1 . 1 cor : 3 ▪ 1. 2 cor : 1.21 . and 5.17 . and 12.2 . rom : 16.7 . philip : 3.9 . and. 4. ●1 . he in us , and we in him , ioh : 14.20 . o how wonderful and inconceiveable is this vnion . 5. this vnion hath some likness and resem●lance , with that union which is betwixt the ●ather and christ , ioh : 17.11.21.22 . that they all may be one , as thou father art in me , and in thee , and again , that they may be one , even as we are one . 6. this vnion , is not only between christ ●nd the souls of believers , but also between christ and their bodies ; for their bodies are said to be temples of the holy ghost , 1 cor : ● . 19 . and by the vertue of this union , their dead bodies , shall be again raised in the last ●ay : for , if we believe that iesus died , and rose ●gain , even so them , which sleep in jesus , will god bring with him , 1 thes. 4.14 . 7. this vnion is not only near and inward , but also durable & lasting ; therefore , he is no● only in us , but dwelleth in us , ephes : 3.17 . and we are said to abide in him , joh : 15 6.7 . and as we are dead in christ , 1 thes : 4.14 rev : 14.13 . even so , in christ shall we be made alive , 1 cor : 15.22 . and with him , 1 thes : 4.14 . so , that death cannot loose that knot , otherwayes the hope and comfor● of the believer , which proceedeth from thi● union , were loose and unsure ; for if in thi● life only they had hope in christ , they were of all men most miserable , 1 cor : 15.19 . with rom. 8.11 . 8. as it is excellent , near and inward , so greatly useful ; there being no life , strength working , moving , growth , or fruitfullness without it : — if any man have not the spirit o● christ , he is none of his , rom : 8.9 . chris● jesus must be in us , except we be reprobate● 2 cor : 13.5 . 9. we must be careful , not to have perverted uptakings of this vnion betwixt chris● and a believer , or of christs in being in a believer ; that is , we are not to have carnal uptakings thereof ; as it were such an union , as between the clay & the thing formed thereof , o● betwixt the vessel , and the water that is in it , 〈◊〉 betwix● things confounded and mixed togethe● in one : nor are we to take it up , in a way an● wayes derogatory thereto ; as if it were a substantial vnion , such as there is , among th● persons of the trinity , or between christs god-●had and manhood : nor should we think prophanlie of it , as if it were a meer phansie or notion . but we are so to apprehend it , as a real , tho mystical , mysterious and spiritual union , having real and spiritual effects in life and death , and after death , to wit , peace with god , reconciliation , redemption , remission of sins , justification , adoption , approaching to god with confidence , santification , comfort , joy in the holy ghost , a joyful resurrection and eternal glory . 10. as this union is spiritual in it self , so ●t is made up through a spiritual bond of means ; for , as it is , through faith on our part , eph : 3.17 . so through the spirit on his part , the which is promised in the new covenant , ezek : 36 27. isa : 59 21. christ hath promised to send him , ioh. 15.26 . and he must abide with us for ever , i●hn . 14.16 . therefore christ and they are called one spirit , 1 cor : 6.16 , 17. but to come more particularly to the purpose , we shall now point out and demonstrate , ●n what respect he is to be in the beli●ver , christ in you : we may apprehend christ to be ●n the believer , in these respects . 1. as a king in his kingdom , si●ting upon his throne , ruling and defending it by his laws ●nd statutes , preserving it by his wisdom from intestine ruptures , divisions and b●oyl● and by his strength and mighty pow●r fro● outlandish invasions ; so is christs re●gni● as head , law-giver , and great command● in the souls of his people , by h●s laws a●● statutes ; so is he said to reign over the house 〈◊〉 iacob — luk : 1.33 . with 1 joh : 4 4. 2. as the master of a family in his ow● house , where he dwells with contentmen● ease , satisfaction , pleasure and delight , 〈◊〉 beholding his house : even so , christ ●wel● in the hearts of his people , eph : 3.17 a●● therefore called his own house , heb : 3.6 . and an habitation of god through the spirit , eph : ● 22. christ standing before the door , promiseth to such as will open to him , to come it revel : 3.20 . 3. christ is in the believer , as a tradseman in his shop , doing the work of his calling ; i say , so is christ advancing the work o● grace in the believer , for beliveth in them gal : 2.20 . and if christ be in you , the body i● dead because of sea , but the spirit is life , becaus● of righteousness , rom , 8 10. as the god this world , that is the devil , is and dwel● in them , to who● the gospel is hid , and wh● are lost , blinding the minds of them , whic● believe not , 2 cor : 4.3 4. and as the prince 〈◊〉 the power of the air , that evil spirit doth wor● in the children of disobedience , ephes : 2 . 2● even so , christ having cast out this strong man , comes to the heart , and takes possession ●hereof , and worketh therein , what is well pleasing in his eyes . 4. like into one in his obtained possession , ●nd in his garden , deligh●ing himself in the ●njoyment of what he hath gotten and purchased : even so is christ in believers hav●ng purchased them unto himself , and that with his own blood , p●ss●ssing them as his own , and there deligh●e●h he himself as in his garden , song . 6.2 my beloved is gone down ●nto his garden , to the beds of spices , to feed in ●he gardens , and to gather lillies . so , that this expression , christ in you , holds ●orth . ( 1 ) christ reco0ncilled with them by faith ; he stands no more at the door knock●ng , but he is let in , and there is peace betwixt him and ●hem , he is come in . ( 2. ) christs ●nward affection to them ; he cannot but love ●hem , in whom he dwells and abides ; in whose bosome he layeth his head , and in whose heart he hath his throne . ( 3 ) ●hrists ●pecial acknowledging them ●o be his ransom●d ones ; for his peculiar treasure , for his house , and constant dwelling place . ( 4. ) christs working in them , the work of holy●ess , and drawing in them more and more ●vely draughts and lineaments of his new ●mage , that the new man of grace ▪ may be ●tronger and stronger , & they made more and ●ore conformable to the prince of their salvtion in all the graces of the spirit . ( 5. ) christs reigning and sweying his scepter in the soul ; and that his laws are obeyed , his statutes followed , and that there is no willing subjection to any other master ; that christ having cast out the old tyrant & usurper , he is acknowledged as the alone and lawful soveraign . ( 6 ) christs resting himself in his love to them ; for where he loves , there i● his resting place , there he makes his abode , ( 7. ) christs being in them , as their life , the fountain and well spring of all life and operations , gal : 2.20 . ( 8. ) in a word , it holds sorth ●hat christ is in them , to do in and for them , to bring them up to glory , to lead them through difficulties , to strengthen them against opposition , to comfort them against discouragements , and to support them under crosses , and so in the end to bring them home . question , but how is he in the believer ? i answer , he is there , not only as god ; for so is he over all , neither is he there meerly as man ; for he is so in heaven , at the right hand of the father , where he must abide , until the times of restitution of all things , which god hath spoken by the mouth of all his holy prophets , since the world began , acts. 3.21 . bu● as mediator , not in person , but by his viceroy , and great lord keeper of his room , the holy ghost ; for he is the comforter , that ●hall ever abide with us ; and for whom christ prayed the father , and w●●m he was ●o send , ioh : 14.16 , 17.26 . io● : 15.26 , and 16.7.13 . question , but is it by the spirit himself , that christ lives and abides in the believer ; or is ●t alone by the graces , effects and operations of the spirit ? answer , by whatever of the two it be , by this way of christs in dwelling , is every way strong ground of consolation , and affords solide joy , and a sure well grounded hope of glory . notwithstanding , there are several expressions in scripture that seems to plead ●or the spirit himself . as 1. the believer is said to be the temple of god & of the holy ghost , 1 cor : 3.16 , 17. and 6.19 . which gives to know more than that they have his graces , as the design & ground of the apostles reasoning holds forth , know ye not that ye are the temple of god ? and that the spirit of god dwelleth in you ? if any man defile the temple of god , him shall god destroy : for the temple of god as holy , which temple ye are . here three times they are called gods temple , and not only so , but as if the apostle would further lay forth the business , he adds , and that the spirit of god dwelleth in you : all which may be said very properly of a person , and more properly than of any work wrought by the spirit . to the same purpose the apostle speaketh , 1 cor : 6.19 . what , know ye not , that ▪ your body is the temple of the holy ghost , which is in you , which ye have of god — the holy ghost is said to be in them as a temple . 2. the spirit is spoken of as a gift , with a d●fference from his works and effects o● grace ; — because the love of god is shed abroad in our hearts by the holy ghost , which is given us , rom : 5.5 . here is the grace of love wrought by the holy ghost ; and moreover the apostle sayes , that it is by the holy ghost , which is given unto us ; so that the holy ghost himself is given as a special gift , besides that of his fruit and operations in the soul ; compared with ezek : 36.27 . and i will put my spiri● within you . 3. christ promises to send him in h●● room , and mentions him alwayes as a person ▪ that he will send to dwell and abide with them , to work in them ; ●o saith he , iob. 14.16 ▪ 17. and i will pray the father , and he shall giv● you another comforter , that he may abide with yo● for ever ( so that it is the comforter himsel● that he promiseth here , and not simply h●● comforts ) and who is this comforter ? eve● the spirit of truth , whom the world cannot receive because it seeth him not , neither knoweth him , b●● ye know him : and as if this were not sufficien● he adds further , for he dwelleth with yo● and shall be in you : and yet further , v. 26. bu● the comforter , which is the holy ghost whom the father will send in my name , he shall teach you all things — so that the comforter himself as distinguished from his teaching , is promised here , and ioh : 15.26 . he is also promised as contradistinguished from his operations , and testifying o● christ. 4. the believer is said to have the spirit , so that they belong not to christ , who have not have the spirit of christ , rom : 8.9 . he is said to dwell in them , rom : 8.11 . 1 cor : 3.16 . 2 tim : 1.14 . to be with them ioh : 14.17 . and to be in them , rom : 8.11 . — by his spirit that dwelleth in you . 5. not only doth the spirit help our infirmities ▪ which is through grace ; but the spirit himself , is said to make intercession for us with groaninos which cannot be uttered , which āpears to be somewhat other , that is given them then the meer graces of the spirit ; and that because there immediately follows , and he that searcheth the hearts , knoweth what is the mind of the spirit , rom : 8.27 . 6. the believer is said to be sealled with the holy spirit o● promise ; and he is the earnest of our inheritance , eph : 1.13 , 14. and given as a seal and pledge , eph : 4.30 . the earnest of the spirit is given in their hearts , 2 cor : 1.22 so also 2. cor : 5.5 . which seems to hold out more than his fruits . 7. therefore the believer is commanded not only , not to quench the spirit , ephes : 5. 19. which may have respect to his operations , and indrawings of grace in the soul ; but also , not to grieve the spirit , ephes : 4.30 . which seems to import the dwelling of the spirit in them . 8. it is by vertue of this union betwixt the spirit and the believer , that their very dust is raised up in the last day ; so that god by the spirit that dwelleth in them , shall quicken their mortal bodies , rom : 8.11 . this spirit then that dwelleth in them , must be somewhat else , then his graces , for by these , the mortal bodies are not quickened . and he is called the spirit of him that raised up iesus from the dead , 9. he is said to be sent forth into their hea●ts , crying abba father , gal : 4.6 . 10. david prayeth expresly , psal : 51.11 . that the lord would not take his holy spirit from him . vse , 1. this is a noble point of truth , and full of many grounds o● comfort : and how could believers other wayes then rejoyce , providing this union betwixt christ and them were believed ? did they know that christ were in them , keeping house in them , dweling with them , with joy and satisfaction , would it not make them sing under all adversity . and that upon a four fold account . 1. upon the account of the great honour which i● brought to them thereby , even to them , who formerly were meer cages of unclean spirits , and yet still have much coorruption abiding in them : that the king of zion , who is king of kings , lord of lords , heir of all , the brightness o● his fathers glory , and the express image of his person , heb : 1.3 . who is the image of the invisible god , the first borne of every creature , col : 1.15 . that he ( i say ) should come and loege with them , lodge in their heart , within their soul ; that he whom the heaven of heavens cannot contain , that is high and lofty , who dwells in eternity , should live with such a one , and be united with such : o what incomprehensible honour is this ! elizabeth cryed once with great admiration , and whence is this to me , that the mother of my lord should come to me ? luke . 1.43 . and may not the believer with much more admiration cry out , and whence is this to me , that my lord himself should come to me ? and not only so , but come to me , and dwell and abide with me ? 2. here is great comfort on the account of profit and advantage : have they the heir of all things , so near to them and with them , living in them , what can they then want ? for if christ be theirs , all things are theirs , life , death , ●hings present , and things to come , 1 cor , 3.22 , 23. hath god given christ , and shall he not with him also freely give us all things ? rom : ● . 32 . and what can they lack that have all things ? what can they want , who have him in them , in whom dwells all the fullness of the god head bodily ? col : 2.9 . what want they who have heaven ? and can they want heaven within them , who have christ within them ? they are compleat in him , col : 2.10 . which is ●he head of all principality and power . 3. here is comfor upon the account of safety ; who , or what can harm them , who have preservation or salvation wi●hin them ? christ the author of eternal salvation within them . o what security for them , in whom he is ! what can tribulation or distress , or famine or n●kedness , or peril or sword do to such ? can they separate him , who is become a habitation for christ , from the love of god , which is in christ jesus ? no , no ; can the ship drown wherein christ is ? can fire or water , harm a soul , who is a habitation for christ ? what can satan do against christs lodging ? can he , or dare he cast it down ? 4. here is comfort upon the account of security and tranquility : for who can weaken and endamage their right to glory , that allready have begun glory in the soul , to wit , christ the hope of glory ? can satan or the world make such an one miserable ? no , surely ; greater is he that is in them , then he that is in the world , 1 ioh : 4.4 . what surer pledge of heaven and salvation , can the soul have , then a begun possession ? what is heaven , other then a life of communion with god , in the nearest and strictest degre● ? and 〈◊〉 stricte● union can any have with christ than to have him in them ? vse , 2 unbelievers and strangers ●o christ , may hence gather these princ●pal points for their better improvement o●●he ●oresaid truths . 1. have n● mean ●hough●s ●f ●he life and state of b●liev●rs ; you s●e to what they are ●x●l●ed , h●wever contemp●able in the eyes of ●he world : despise you such an incomprehensi●le ●●ch advantage ? i● is no such despic●ble and mean life as , you phansie : have then a higher esteem thereof , if you would be truely wise. 2. again , on the other hand , ponder seriously , what a fearful and m●serable condi●ion i● is , wher●in ye are who are strange●s to christ ; and in place of christ in you , the h●pe of glory , ye have satan ●n you , working th● w●●ks of darkness , blinding the mind , left the light of the glorious gospel ●f christ , who is the image of god , shouuld shine unto you , 2 cor : 4 4. be●ng without christ , ●o ye have no hope strangers from the covenants ●f promise , and without god , ephes : 2 21. without a leader and commander , isa : 55. without protect●on or ●oy , and w●thout ●ll that ●s good . 3 do no● only think on it , ●ut dwell on the thoughts of it , until that your ●earts be wrough● up to a real sorrow and ●rief , that ye have been so long in such a con●ition , and have keeped christ so long at the door , and so have foresaken your own mercies , and have loved death rather then life ionah . 2.8 . prov : 8 36.4 . endeavou● earnestly to win free of this estate , and to b● partakers of this singular and unspeakable advantage , to have christ in you . seek unto to him , who hath the kings keys , and the k●ys of of david , and that openeth and no ma● shutteh , that he may put his hand into the hol● of the lock , and cast open the leaves , and unbolt the dear of your heart and come in . 5 ▪ whatever ye do , be carefull that ye w●on● none of them , ye see who is near han● them , and whose house and habitation ●hey are : do ●hem no hurt , left ye bring on you● selves , the wrath of him that dwelleth i● them . vse , 3 for application of these comfortable truths aright , there are several dutie● required of believers themselves . 1. they must make use of christ for light counsel and direction in all their wayes ; seeing ●e is so near unto you , that he is even within you , then make all your difficulties know● unto him ; undertake nothing without his advice : believers are to trust in the lord wit● all ●heir heart , and in nothing to lean unt● their own understanding , acknowledging him in all th●ir wayes , and he shall direct thei● path● , pr● : 3 5.6 . thus therefore , as the● received christ jesus the lord , so should the● walk in him , col. 2.6 . setting him up for their patern and example , and so walking as be walked in the world , in all humility , pati●nce , love , zeal , holiness and uprightness , ●hat thereby it may appear that christ is in ●hem , and that they are rooted and built up ●n him , and established in faith. 2. they must lay to heart that great duty of growing in grace , and bearing fruit in him , ioh. 15.2 . that this union with christ may appear ; for when found fruitful in him , ●hen it appears that they are united unto a fruitful and sappy root , and that the foun●ain of life and influences is in them : and on ●his account are they to be the more diligent in ●hese following duties . as 1. live in the constant and real convictions of your impo●ency to do any thing of your selves , knowing ●hat ye are not sufficient of your selves , to ●hink any thing as of your selves , 2 cor. 3.5 . ● . acknowledges that all your sufficiency is in christ , through whom ye can do all things , ●hilip . 4.13 . believe his all-sufficiency and ●eadiness to help and bear through difficulties , ●ll such , who will imploy him and his grace . ● . in confidence hereof , go to him for help , ●epend on him for assist●nce , according to the ●romises , lay the weigh● of the duty on him ●y faith. 4. lean and rest on him by faith : ●nd so venture upon every commanded duty ●ith uprightness of heart . 3. the believer must lay to heart the du●y of rejoycing in him , and of boasting alone in him : and that in these respects . 1. as having all what they have , in and through , and for him alone : as also all they have to expect for the making of them compleatly happy , must run through this channel , so tha● the believer is alone compleat in him , col. 2.10.2 . because they will find all their wants , through lo●ses , crosses , tossings , sharp d●spensations , &c. richly made up in him , in whom dwelleth all the fulness of the godhead bodily . col. 2.9 . for he is in the● , 3. because , that through him they are brought to the highest pitch of honour and credite imaginable , as having christ abiding and dwelling in them . 4. because that through him they have the ●urest hope of seeing god , and of dwelling in glory eternally ; for christ in them is the hope of glory . 5. because that in him they have cause to triumph over death , hell , the grave and corruption , and over a body of death , rom. 7.24 , 25. 1 cor. 15.55.6 . because they have him near at hand , to go to , is all their needs , miseries , doubts and questionings , weakness , &c. he is ever at hand , for he is in them . 4. seeing christ is come so near unto them , that he is in them ; so they are to keep near communion and fellowship wi●h him ; and that in these following respects . 1. that they converse with him in their thoughts , separating themselves from all others , singly to speak with him , adoring and admiring his love and condescendency towards them , and with delight continuing in the meditation of his person , offices and mediatory works , &c. 2. that they be often speaking with him in prayer : and thus keeping up a correspondence with him , laying out all their wants before him , pouring out their souls in his bosome , going to him on all occasions . 3. that they seek advice of , and consult him in all emergents , attempting nothing , without giving him notice first thereof . 4. that they set h●m up con●inually as their patern , that they may be followers of god as dear children , ephes. 5.1 . he ha●h left us an example , that we should follew his steps , 1 pet. 2.21.5 . that they unbosome their whole secrets to him , seeing he is their heart and bosome friend , and seeing this is the real and sure token and demonstration of resting in , and crediting of him. 6. that ●hey approach unto him , or unto god through him , with all christian freedom and familia●ity , with an assurance of accep●ance , seeing he is come so near to the soul : for in him , we have boldness and access , with confidence by the faith of him , e●hes 3.12 . and through him we ●oth have an access , by one spirit unto the father , ephes. 2 18.5 seeing it hath pleased christ , ●o worthy and excellent a guest , to take up lodging in the souls of believers , they must beware of g●ieving him : we should be loath to let a good guest go to the door upon the account of our incivility . now among other things , these following will grieve christ and and provoke him to depart , ( 2. ) in case we have not that high esteem of him as we ought ; any will soon weary in company , where affronted and slighted . ( 2. ) providing due honour and respect to him be not intertained and fostered , notwithstanding of all our forementioned freedom and familiarity with him : for homliness must not spill good manners . he is a great king and jealous god. a sen honoureth his father , and a servant his master : if then i be a father , where is mine honour ? and if i be a master , where is my fear ? saith the lord of hosts , &c. mal. 1.6 . ( 3 ) providing we have not strong , hearty , and sensible desires after him : for as love and kindness waxeth cold , so friendship dryeth up . his love i● strong , and love must be answered with love , otherwayes it turns into jealousie ; he is a jealous lover ; and as his love has mounted far above all love , yea above all the love of women , though distilled into one : therefore we should carry our selves , as ever sensible hereof , continually praying that ou● hearts might alwayes be directed into ●he lor● of god , 2 thess. 3.5 . and we keeped there●● iude v. 21. and may abound yet more and mor● phil. 1.9 . ( 4. ) providing we be carnally minded , this will chase him out of the soul ; because the carnal mind is enmity against god , rom. 8.7 . ( 5. ) providing we give free access to inward corruption , that will exceedingly grieve him : for he is come expr●sly into the soul , to break that yoke of bondage ; and to deliver the poor soul from the tyranny of sin : and when man willingly subjects unto his unreconcilable enemies , it is a direct and open declaring , and proclaiming our unwillingness to intertain him longer in the soul , and a seeking these beastly , self and soul-ruining lusts and desires above him : an● that cannot but grieve him , when he sees satans company more prized then his . ( 6 ) providing we disesteem and undervalue his doctrine , leading , counsel and advice , resisting his motions , and tr●mpling on his laws ; this will make him weary of his lodging , when we are not so ready as formerly to do what a friend desires us , and when not so willing to take his advice , and to follow it , then it is a symptome , that we are jealous of him , and wearied of his company . ( 7 ) providing we be lazie and sloathful in duty : this will grieve the spirit , because he is dishonoured thereby , and in effect declared to be a dry sapless root , when the branches in him are seen without fruit , notwithstanding o● all their fair leaves . 6. is christ so affable and gracious , that he takes up lodging in poor souls ? then they should heartily welcome him , and let him know so much : and that 1. by giving him the throne , and the head of ●he table , with the best place in the house , for he is worthy : he is the lord of hosts , the master , the husband , the kindly suitor ; hereby we manifest our high esteem and burning love towards h●m , as knowing that none is to be compared wi●h him . 2. to make him the more welcome , we should call in all our scattered desires and wandering aff●ction● , which now are spent and set loose in hunting after the scum of empty shaddowy vanities , and g●ther them in , and direct them all towards him ▪ as to the center : as being only worthy of a●l love and affect●on ; for he is altogether a●d wholly lovely , song 5 16 and the desire of all nations , hag. 2.7 3. we should to the u●termost of our power , lay out our selves 〈◊〉 him , sparing no cost nor labour to pleas● him , and to evidence our sincere affections towards him . 4. we should give him his whole will and command over us , and over what is ours ; so that all our power , wisdom , will , conscience , memory , affections , &c. with all the members of our body attend his command ; so as he might ever freely take and dispose of us and ours , according to his good pleasure , without opposition or gainsaying , whereby he might be the more freely master of the house , and freely make us● of all , according to his will. 5. we sh●uld side with him against all that would oppose him in our souls ; and by his au●hority , and through his strength , we should put to the door , all that are enemies to him and his interest in our soul● : were it the right eye , or the cutting ●ff of the right hand , if in opposition to him . 6. we should with cheerfulness and outstreched hearts , run in the wayes of his commandments , and do his will with delight and readiness , and seek to know what might please or displease him , tha● the one might be done , and the other eshewed , whatever might follow thereupon . 7. hath christ so far honoured the poor believer , as to come under a roof with him , yea as to come into his heart , to dwell and abide there ; and should they not s●●k all occasions again to honour him ? namely , 1. they should put the crown upon his head , and behold king solomon , with the crown , wherewith his mother crowned him , in the day of his espousals , and in the day of the gladness of his heart . 2. they should earnestly and carefully observe all the precepts and ordinances in the wo●sh●p , whereby he is publickl● and solemnly served and honoured in the world ; this is the honour and open testimony of respect he calls for the sons of eli , honoured him not thus , ne●ther nadab and ab●hu , nor vzza , nor the bethshemites , wherefore his fierce anger was powered forth against them . 3. they should recommend him to the love and esteem of others , speaking good of him in all companies , laying forth his beauty and desireableness at the bride doth , song . 2. and so engaging and perswading others to love him . 4. they would so carry themselves , that others that look upon them , may see a desireable lovelyness and beauty in christianity , that is , by walking chearfully in the wayes of god , that others may not be scarred therefrom , through their sad and dejected carriage , as if there were no reason of joy and gladness of heart in the service of god , and as is he were an unkindly and hard master , whom they serve . 8. is christ himself within the believer , then surely they are called to walk so , that all that notice them , may distinctly see , and freely say , that such have not only been with christ , but that they are continually with him , and he with them , and that he lodges and lives in their souls : and for that effect . 1. they should have a care , that they be not conformed to this world , but transformed by the renewing of their minds , rom : 12.2 that it might be manifest , that they serve another master , then the world serves , and that they are moved and led by another spirit . 2. their hearts should be lifted up in the wayes of the lord ; as it was with the heart of that good king , 2 chron : 17.6 3. their walk and carriage should be singular , heavenly and spiritual , as being above the world , and the vanities thereof , as having their hearts and desires in heaven , where christ sitteth on the right hand of god , col : 3.1 . and as having their conversation in heaven , phil : 3.20 . and as it becometh the gospel , phil : 1.27 . having christ in them , so should they be dead and crucified to the world. 4. thus having christ in them , whose eyes are at a fl●me of fire , who sees their whole carriage , and knows the frame of their hearts , they should endeavour in their whole carriage and walk to be upright and without hypocrisy , that they may present themselves pleasant before him , who sees the secrets of of the heart ; for our rejoycing is this , saith the apostle , 2 cor : 1.12 . the testimony of our conscience , that in simplicity and godly sincerity , no● with fleshly wisdom , but by the grace of god , we have had our conversation in the world , &c. wherefore laying aside — all guile and hypocrisies , — 1 pet : 2.1.5 . they should then make it appear that christ is in them , by serving him after a lively manner ; so it is not sufficient to follow duti●s , but to perfo●m them as living in christ , or as having christ , living in them , as having the fountain of life within them , and the bread of life ; therefore are they to present their bodies a living sacrifice unto god , rom : 12.1 . and shew forth themselves as lively stones — built up a spiritual house , — 1 pet : 2 ●5 . 6 . they must also make this evident by their zealous way of walking , seeing christ hath a loathing at lukewarmness , rev : 3 15 : 16. that they are zealous of good works , tit. 2.14.7 their christian carriage should fill them with joy and gladness , as delighting themselves in the law of the lord , and rejoycing in serving and pleasing of him . 8. they must walk in the fear of the lord , and be in his fear all the day long , and carry themselves circumspectly and tenderly , as in the sight of jesus christ , who is in them , and locketh upon them , wherever they be , and in whatever they are doing . 9. is christ come into their souls to work his work , then the● should not suffer him to be idle , bu● g●ve him employment : he accounts employment the greatest friendship , and best reception that we give him ; to wit , 1. that he teach and lead them in the wayes of god ; thus he getts employment as a prophet . 2. that he command and lead them as a king ; wh●reas ● corruptions diverts from following the dicta●es of his spirit ; he is given for a leader and commander to the people , isa : 55.4 . and for that end , he must be employed . 3. tha● he w●sh ●hem from their da●ly polu●ions , seeing he i● a fountain opened to the house of david , and to the ●nhabitants of j●rusalem , for sin and uncleanness , zach : 13.1 . his blood cleanseth us from all sin , 1 joh : 1.7 . and he is faithful , &c : ● : 9.4 . that he pray for them as an advocate with the father , being a propitiation or at●onement for their sins , 1 ioh : 2.1 , 2. — seeing he ever liveth to make intercession for them , heb : 7.25 5. that he renew & sanctity them wholly in spirit , & soul , and body , that he renew them wholly in the inward man ; so that the new man of grace may grow , and corruption may be brought under . 6. that he strengthen them , with all might , according to his glorious power , unto all patience and long s●ffering with joyfullness col : 1.11 . that he may grant them , according to the riches of his glory , to be strengthened with might by his spirit , in the inner-man , ephes : 3.16 . that they may be strong in the lord , and in the power of his might , ephes : 6.18.7 that he may refresh and enliven the● , when sicking and fainting under fears , weakness , outbreakings of corruption , hidings of the lords face , or such like . 8. in a wo●d , that he may make them confident of this very thing , that he who hath begun a good work in ●hem , will pe●form it , until the day of ies●s christ , phil : 1.6 . that in him they may perfect their holiness in the fear of g●d , 2 cor : 7.1 . that so the work may be c●owned to his glory : that they may be presented to him , a glorious church , not having spot or wrinkle , — but that they should be holy and without blemish , ephes. 5.27 . 10. seeing christ is so near them , that he himself , is in them , so they should have their retreat to him , in all their difficulties , for help and deliverance : and that 1. when distempered wi●h doubtings and discouragements an●nt their state , present frame , or duties : for with him is the fountain of life , and in his light shall we see light , psal. 36 9.2 . when they are assaulted with sinking dis●ouragements , so that they cannot stand and subsist under their burdens : for in him alone , and in the strength of his power , can they be strengthned : he can make them renew their strength , and mount up with wings as eagles , to run and not be wearied , isa 40.31 , 3. or when disordered with outward losses or crosses ; for he only can make up all their losses , and fully satisfy , being an incomparable portion , ier. 10.16.4 . when they are confounded with fears , whether from the breaking forth of corruptions , or from the deceitfulness of their own heart , the cuningness of satan , the weakness of grace , the accusations of conscience , &c. seeing he is a present help upon all occasions , and easily with a blink of his countenance , can drive away all these clouds and grounds of fear . having now gi●en some observations of these words , christ in you ; we come now to speak of them , in so far as they are the ground of the hope of glory : and so they teach us , that christ in the soul , is a most sure , clear and certain ground of a lively hope of glory , which we shall manifest and confirm with these scriptural reasons . 1. all such in whom christ is and lives , he hath purchased and bought with his blood , gal. 2.20 . christ liveth in me ( saith he ) and then addeth , who loved me , and gave himself for me . such are bought with a price , both soul and body , 1 cor. 6.20 . and seeing christ hath bought them so dear , and taken possession of them , as of his peculiar treasure , what is there that can afford ground once to call in question ▪ or doubt of their salvation , they are bought unto glory , and glory is purchased unto them , and christ possesseth them as such , and so they are certain of glory . 2. there is no condemnation to them which are in christ iesus , rom. 8.1 . and who are in christ , the same hath christ in them , as is clear from what fol●ows in that text , ver . 9.10.3 . that christ is in the soul , sayes , that however they were once without christ , yet now are they made ●igh by the blood of christ ; who is our peace , ●nd hath reconciled us unto god , ephes 2.12 , 13 , 14 , 16. reconciled souls shall certainly possess glory . 4. christ is called our life ; and our life is hide with him in god , col. 3.3 , 4. they then that have him in them , may be ●ssured of eternal life . 5. such in whom christ lives , shall be filled with all the fulness of god , as we see ephes. 3.17 , 19. that is , until begun grace here , be perfected in glory hereafter , where we shall be filled fully and compleatly with the fulness of god , enjoying his pres●nce in immediate communion with him , so full as we shall be able to contain . ioh. 17.23 , 24.6 . christ is made for all such , wisdom , righteousness , sanctification and redemption . 1 cor. 1.30 how then can they be deprived of salvation ? 7. such are the children of god , as the apostle saith rom. 8. who are led by the spirit , have the spirit o● christ in them , ver . 9 , 10 , 11. for as many as are led by the spirit of god , they are the sons of god , ver . 14 and if children , then heirs , heirs of god , and joynt heirs with christ , ver . 17. so that christ in them , must be a certain and sure hope of glory 8. providing christ be in them , then the spirit is life ( saith the apostle , rom. 8.10 . ) because of righteousness : that is , their soul and spirit is already living , by vertue of christs righteousness , and the life of glory is begun in them , therefore they shall live the life of glory hereafter . 9. these that have christ in them they have received abundance of grace , and of the gift of righteousness , through christ living in them ; and so shall certainly reign in life by him , rom. 5.17.10 . such who have christ in them , they are quickned together with him , yea they are raised up together in heavenly places in christ iesus . ephes. 2.5 , 6. christ takes possession in their name , and they in him , as their head and agent : and so in effect , and in respect of legal certainty , they have present possession of glory ; so that christ in them , must be the assured hope of glory . for further clearing and confirming hereof , observe these following considerations . to wit. 1. that christs being and living in the soul , gives us to know the greatest love and respect he hath for that soul : and whom he loves . he loves unto the end , ioh. 13 1. and what can separate the soul from his love , rom. 8.38 , 39.2 . christs coming into a soul , intimates his union therewith , which union is fast , and who can loose it ? and being one with him , and united with him , so they shall be alwayes with him : he hath prayed , that they might be with him , wher● he is , that they might behold his glory , ioh. 17.24 . he will not want his servants : for where he is , there they must be also , joh : 12.26.3 . christs being in the soul , holds forth his protection ; he ●s in them , to own and defend them ; & who can wrong them whom christ defends ? whom christ defends , the father defends also , joh. 10.27 , 28 , 29 , 30. my sheep hear my voise , and i know them , and they follow me . and i give unto them eternal life , and they shall never perish , neither shall any man pluck them out of my hand . my father which gave them me , is greater then all , ●nd no man is able to pluck them out of my fathers hand . i and my father are one . 4. christ is in them , taking possession of them , as of his own purchase : and who shall , or can take his possession over his head ? because greater is he , that is in them , then he that is in the world , 1 joh. 4.4.5 . he is in them , as fitting and preparing them for glory , and sanctifying and cleansing them , with the washing of water by the word : that he might present them to himself a glorious church , not having spot or wrinckle , or any such thing , but that they should be holy and without blemish , ephes. 5.26 , 27.6 . he is in them by his spirit , as the pledge and earnest of glory , ephes. 1.13 , 14. 2 cor. 1.22.7 . in a word , that he is in them , is begun glory , glory in the seed , and in the out-sprouting : he is in them , working the work of grace , and that is the foundation of glory : here they have begun communion with him , and that shall never be broken off , but be carried on to a more imm●diate , sweet , full , and uninterrupted fellowship in glory ; so that christ in the believer , can be no other thing then the sure hope of glory . vse 1. this truth makes way for confuting 1. papists , who are against assurance of salvavation , and who defend and teach , that we are to fear and doubt all the dayes of our lif● ▪ for if christ in us , be the assured hope of glory , then undoubtedly ▪ some of these , in whom christ dwelleth attain to this assurance : for some of them come through grace to see , that christ dwells and abids in them . 2. it is for confutation of arminians , who lay a sure foundation for the doubting of papists , in ●aying , that the saints may fall away , and that wholly and finally : but providing that were true , then christ should not be the hope of glory in the saints : for , according to that doctrine , he could be in us to day , and not tomorrow , and so his being in us , could be no hope of glory . 3. it is for confutation of antimonians , who deny sanct●fication to be any evidence of justification ; notwithstanding we see that christ in believers , is a sure and fast ground of the hope of glory : now his being in them is through the work of sanct●fication . 4. for confu●ing of poor deceived souls , who build their hope of glory on some other thing . as ( 1 ) upon an imagination that god is merciful ; which can afford them no more ground of the hope of glory , then to all living , yea then to devils . ( 2 ) who build their hope upon their naked fancy of their good heart , which is most false , the heart being deceitful above all things , and desperately wicked : so is it an undoubted token that christ is not in them : for since he i● light , so should he discover their deceitfulness unto them : so that it can never be a ground of hope , but a sufficient foundation of a real imagination , and of a dreadful deceit . ( 3. ) who build their hope upon their innocency and freedom from scandalous out-breakings ; with the pharisee luke 18 yea a heathen will pretend more then they . ( 4 ) who build upon their civility and sobriety , which readily they may have through a soft nature & humor , through good education , & corrupte● by ends , which may be a ground of self-deceiving , though never of the hope of glory . ( 5. ) who bui●d on ou●ward diligence and carefulness , after publick worship , wherein a pharisee may go beyond them , and which at most but holds forth , that they have a name they live , and yet are dead . dead and formal worship , is no assured hope of glory . ( 6 ) who build on the forsaking some lusts and former evil practises , to which they were formerly addicted ; whereas notwithstanding satan may have a sure and certain poss●ssion of their soul. vse 2. this truth serves to inform us of these two . 1. that the state of these , who are yet without christ is very sad , and lamentable : for if without christ , they have no hope of glory : and what have they then , though they had the world at their disposal , and were swiming in pleasure● ? alas ! they want that , which might sweeten the want of all other things , to wit , the hope of glory . 2. that the condition of those , who have fled to christ , and have gotten that noble guest , christ in them , is unspeakably happy : for let their outward estate be here in the world , what it will , they may sing in the hope of the glory of god ; having christ in them , so they have the assuredest hope of glory imaginable : they have christ , who is the whole covenant whereby glory is ensured : they have him with●n their souls , who already hath given them the possession of glory , fitting them to have a portion in the inheritance of the saints in light : and who takes possession of them , that he and they may never more be separate . vse 3. this doctrine contains also in it a reproof . 1. to unbelievers who notwithstanding they be wholly without christ , and his spirit , nevertheless dreams and imagins , that they have an undoubted right unto glory ; and so deceives themselves wi●h a vain and ungrounded hope , that all will be well with them at last . 2. for reproof to believers , who have this assured ground of hope , nevertheless improves it not for their comfort and encouragement : but holds themselves up with doubtings and scruples concerning their right and inheritance ; taking heed to the lying whisperings and temptations of satan , and so lives in terrors , sinful fears and unbelief , whereby they wrong and grieve the noble spirit , who hath taken up quarters in their soul , even for that end among others that they might have a lively hope of glory and thereby be supported under the pressure of terrors and fea●s , strengthened against th● soul troubling injections , and heart-distur●ing temptations of satan , and comforted against all discouragements vse 4. th●s doctrine ●olds out these following duties to the unbeliever . as 1. they ought to labour to have this truth , deeply rooted in their hearts , that before christ be in them , they can have no well grounded hope ever to see god in glory . 2. that herein they are to be convinced of the necessity of giving ear unto the call of the gospel , and to give obedience thereunto , which is ( as we shall after hear ) that we receive christ , the prince of life in our souls . 3. that therefore there should be nothing so desirable to them , as to have christ living and working in their souls ▪ and to rest on nothing less for a satisfying ground of the hope of glory . vse 5. this truth holds out unto us , the sure ground of the consolation of believers , in whom christ is : o! what cause of gladness and rejoycing have they , go as it will with them in the world : for though the world frown upon them , nevertheles● they may rejoyce in the hope of the glory of god , what●ver ground of sorrow , they may otherwayes have , as they see how it fares with them in the world , yet when they look within , and beholds the footsteps of christ walking within them , and the fruits of his living and abiding in them ; so may they raise up themselves with unspeakable and excellent joy . objection , but it may be asked , how comes it then , that even such are more filled with fears and anxieties then others , concerning their eternal happiness and lively hope , and are continually in fears and doubting , possessing their life often in sorrow ? ans. 1. it is one thing to have christ in us , and another thing to see him in us ; this is a new and different gift : and god may give the one , when he thinks good to with-hold the other . 2. the lord may thus for wise and holy ends measure out his favours : as he is a soveraign , so he is also wise ; he doth what he will , and yet doth all in deep wisdom , for wise and holy ends : the lord may have a high and soveraign hand in this business , and may find ●t necessar , so to keep them humble , tender , wa●chful and diligent in duties : for he sees that readily , did they see how rich they were , they would forget bo●h god and themselves , not being well ball●ssed to carry such a high topsail , and that thus they might come to boast and turn secure , and give too much advantage to satan to assault and overcome them . 3. they may read●ly have a sinful h●nd therein themselves : and that ( 1 ) when they give too much heed to the lying injections and temptations of satan : it is not safe to entertain discourse with such an enemy , who is a lyar and a murderer from the beginning : he is too great a sophist and disputer for us . ( 2. ) when they give too much way to corruption , which darkens all , and gives satan advantage and occasion to accuse of hypocrisy , and to alledge and say , providing christ be in you , how is it so and so ? ( 3 ) when by the false injections of satan , they nick-name the work of christ in them , consenting to the reproaches of the enemy , and joyning with him in affording objections against all the work of grace in their soul : and thus having filled their mind with prejudices against themselves , through the instigation of satan , they are not in case , either to receive , or accept of any right information concerning their souls . ( 4. ) it may also f●ll out through their misunderstanding the true nature and work of grace , and of christs being in them , imagining that nothing can be called or reckoned christ in the soul , but an exceeding great out-letting of the spirit , carrying the soul over all difficulties , accompanied with great joy and gladness , and with an eminent and great degree of sanctification . vse 6. this truth exceedingly calls for a narrow tryal , viz. if christ be in us or not : and because it is a material business we shall therefore speak the more to it . 1. we shall lay forth some false marks , by which many deceive themselves , both on the one hand , and on the other . 2. we will give you some true marks , where you may judge in this matter , in speaking to the false marks , we must have our eye upon two sorts of persons , and so speak to the marks , whereupon each goes to work and deceives themselves : some have christ really dwelling in their soul , and yet nevertheless imagine , that it is not so , upon ●uch and such grounds , that they perceive in ●hemselves , which they judge cannot consist ●ith christs living in them : others again , have ●ot christ in them , notwithstanding imagine ●hat he is in them , by reason of such and such ●hings , which they judge to be real marks of ●hrists being in them . and both the one and ●he other , are deceived with false grounds . as to the first , viz. such who have christ ●eally in them , and nevertheless will not be ●onvinced thereof : they may mistake on these ●nd the like grounds . 1. because they are no wayes like to these ●aints , whereof the scriptures make mention , 〈◊〉 whom was the spirit of christ ; neither like ●ose , who now live , who have christ in them : ●s if ( forsooth ) all were christians of the ●●me magnitude , age , strength and liveli●ess ; as if there were not in christs family , young children as well as old , young centinels , as well as lively , strong and great warriors , 1 cor. 3.1 . 1 ioh. 2.13 , 14. a child hath real life , and is a man , though not a strong and able man ; yea the very child in the mothers belly hath real life ; and so many children in christ go to heaven , for he carries the lambs i● his bosome . isa 40 11. 2. because they find not the operations of the spirit in them ; that is likewayes no true mark : for he may be in the soul , and yet may be hide from the soul , the lord judging it fittest it should be so ▪ that he may hide pride from their eyes , and they ( as was said ) may be keep'd humble and sobbing all their dayes . the spirit bloweth where he listeth , and after what manner he will. 3. because they are dayly full of fears and jealousies , that all is not right with them : hence they conclude , that providing christ were really in them , then all their questionings would be done away , and all their clouds scattered , and they would obtain a full assurance : but this is a mistake , christ may be , and faith in him may be , where this certainty is not , never was , and likely shall never be , until the soul come within the view of the land of glory : yea the scripture is ●ull of such like complain●s of the saints , and of their often expressing their suspicions : it is the disease that follows the royal blood , incident to the most heavenly spirits ; moses david , heman , asaph , iob , ieremiah , the c●urch , psal : 120. lam : 1. and 2. and 3. ●nd 4 and that under the church and saints of the new testament , as well as the old , 1 cor : 10.6 . now these things were our examples , — with v. 1.1 . 2 cor : 1 8 9 2 cor : 2.11 2. cor : 7 4 , 5 , 6. 1 pet : 1.6 , 7. yea christ may be there , where the soul through the power of temptation pe●emptorly concludeth , that he is not in them , ●therwayes woe to not a few . 4. because strangers to some sensible and ●omfortable manifestations , which some win ●t ; they see not , neither find they , as with ●ome , the rayes and reall blinks of his smiling countenance : but this is no sure mark ; christ ●ay be , where these things are not , or other●ayes woe to many poor soules . these are ●he free outlettings of his love , wherein the lord dealls as a soveraign ; allowing some ●o come near him , for so ●e thinketh fit , and ●thers to stand farther off , and think it suffici●nt , if but admitted to stand within the portall ●f his pallace : all subj●cts are not courtiers , ●or all courtiers alike high : the mother will ●ake the one child , and kiss and dandl● it upon ●he knee , and not the other ; so christ takes ●ot all his children into his banqueting house , ●●ither spreads he his banner of love over ●hem , in a sensible manne● : each one , is not ●ayed with flaggons , and comforted with apples ; every one hath not christs left hand unde● their head , and his right hand embracing them : some must be satisfied , to want these manifestations , until they ascend into the higher house . 5. because they know not , what it is to have their hearts lifted up in the wayes of the lord ; they know not what that joy in the holy ghost meaneth , nor what it is to chear themselves with joy unspeakable and full of glory . o is this sufficient ground to conclude , that christ is not in them ? what a gross mistake is this ? do all christians attain to such high attainments ? alas ! some must be well satisfied to creep to heaven , and never once get up their back , untill they win within the very ports of glory : some in stead of rejoycing , must carry the tear in their eye , the whole way and never get it washen away , untill that christs soft hand , once for all , wash it off , and then they shall weep no more , being arrived there , where no sorrowing nor sighing shall be heard , for then sighing and ●orrowing , must flee away . 6. because their graces shine not , nor have not that beauty and lustre , which they believed to have had , providing christ were in them : where faith , hope love &c. is nothing to what it should , or must be , ( thin● they ) if christ were in them . but they notl●● not , that there are degrees of grace : all ar● not saints of the first magnitude ; each ones faith , ( even true faith ) is not assurance : christ is , where the least grain weight of grace is ; and sometimes grace will go in litle room ; christ is , where there is but one smoaking flax , and but one broken reed . 7. because they are not only without comfort and joy , but are also full of terrours , fears and trembling , whereof they imagine they should be free , providing christ were in them : alas , poor soul , why thinks thou thus ! were it so as ye imagine , what should have become of excellent heman , psal : 88.15 . who from his youth up , was afflicted and ready to die , and was distracted with the terrours of god , which he suffered . what should ye then say of the good king hezekiah , who became to chatter like a cran or a swallow , and to mourn as a dove , isa : 38.14 . and of others whom we could name . 8. because they see no grace growing in them , all seems to be going back with them : i grant , it is most lamentable when it is so , and a case much to be condolled ; nevertheless , it may readily appear to be so , when really it is not so ; christ may be , where this grouth in grace , is neither seen , nor observed ; yea , christ may be , where there is a sinful decay for a time , by reason of some winter ●lasts and storms , or by reason of some worm , or such like at the root ; nevertheless , the seed shall remain , and where the seed is , there is christ , so that this is but a false mark. 9. because they observe so much hypocrisie in their actings , undoubtedly say they , if christ were in us , it should not be so with us ▪ but as to this , we should mark , that however , he who hath christ in him , can be no hypocrite ; for a hypocrite is such , whose state is without christ ; nevertheless , he may have much hypocrisie in him , even as he hath mor● or less of other corruptions ; every act of hypocrisie , will not say , that that man is a hypocrite ; there is great difference between yellow brass , and gold that hath scumm mixed with it , the best of our mettals have dross in them : the state of perfection is not here . 10. because they cannot perform commanded duties , without opposition and grea● fighting : whereas if christ were in them ( imagine they ) their wheels would move more lightly : but this is also a mistake , and a perverted rule to judge by ; for in the best that live , there remains much of the old man , that never rests , but continually setts it self against every good motion and work , that is in hand ; so that the good that they would , they cannot get done , but the evil , that they woul● not that they are made to do , the law o● their members , warring continually against the ●aw o● their mind , making them cry out , owre ch●d man , that i am , who shall deliver me , from the body of this death ! rom : 7.14 , 15.24 . 11. because corruption is not weakned , but as they imagine is on the growing hand , which could not be , providing christ were in them : but herein is also a mistake , the one or other special corruption , may in respect of some temptation , grow more at one time , than at another , & nevertheless , grace under no decay , nor corruption growing in the who●e body : the leaves will abundantly fall off ●he tree , yea , and three times more in the harvest , than at another time , and yet be under no decay : corruption through temptation may be discovered , while never●heless , neither growing , nor in strength ; and at other times they may be less seen and feared , when most strong and dangerous : an unseen and quiet devil , may be more hazardous , than a seen and a roaring devil ; corrup●ions grow● not alwayes most , when they rage most . 12. because , sometimes they have gross out-breakings : this is sad i confess , and lamentable ; but therefrom we cannot certainly conclude , that we are without christ ; fo● moses , david , peter , &c. had their heavy falls , which occasioned the opening of the mouths of the ungodly . 13. because , that sometimes they are carried away , with the tide and stream of their corruptions , that they see nothing , but a constant course , and a joynt complotting of gross evils : this i aknowlege is a sad condition , and sadly to be lamented ; notwithstanding there is no satisfying ground there form to conclude positively , that such a soul , is certainly without christ ; for we find asa did that which was good and right in the eyes of the lord ; and yet what a gross outbreakings find we in him , 2 chr●n : 16. he made benhadad to break his league with baasha ; and further to engage him thereto , he commited sacriledge , and spoiled and plundered the house of the lord , and he trusted in an arm of flesh ; and put the prophet in the prison house for faithfully reproving of him , ; and besides at the time , oppre●sed some of the people ; and in his sickness , he sought not to the lord , bu● to the physicians . o! we cannot tell , beside how many corruptions , christ will dwell in the soul : even such as are excommunicate for gross scandals , may be saved in the day of the lord jesus , 1 cor : 5.5 . 14. because they are troubled with dreadful temptations and blasphemous injections : but neither can this be a sufficient ground to judge ●uch a soul to be without christ ; we know with what temptations the devil set upon christ himself ; after that he had tempted him , with the foulest idolatry , to wit , to worship the devil , then to a tempting of god , and a questioning his own god head , and his right and interest in god as his father : what will he not then attempt against the poor followers of christ ? and seeing he so assaulted the prince of salvation , in whom he could find nothing , and that for forty dayes together , and then but left him for a time , mark. 1.13 . luk. 4 2.13 . why should his followers think it strange , when long troubled with such injections . 15. because the lord pursues them in his anger , and in his carriage to them shews his sore displeasure , and writs their sins on their judgements : this also is no sound mark so to conclude ; for we know how he carried with david , psal : 6. and 38. and 51. and what he did with iob , who said , chap. 6.4 . the arrows of the almighty are within me , the poison whereof , drinketh up my spirit : the terrors of god do set themselves in array against me . on the other hand , let us see , which are the false grounds , wherein others deceive themselves , imagining they are in christ , when there is nothing like it . 1. they have a pro●ession and a great name , an approbation of others , as none such christians : but may with the church of sardis , have a name that they live , and yet are dead : many believed in christ , whom notwithstanding he would not commit himself unto , because he knew all men , ioh : 2.23.24 . the end of the five foolish virgins in the parable , mat : 25. may sufficiently alarm such ; for they were professors , yea great professors , & acknowledged as such by others , long waiting p●o●essors , earnestly seeking to enter in , and desirous of oyl for their lamps , &c. and yet christ was never in them , for he declared he knew them not . 2. they are free of scandalous and gross sinns , whereunto some gracious souls may be lyable : but poor soul , that may be , and yet christ not in you : the pharisee could say luk : 18 11. god i thank thee , that i am not as other men are , extortieners , unjust , adulterers , or even as this publican many may escape the polutions of the world . 2. pe● : 2.20 . and ye● the letter end be worse with them then the beginning . 3. they are civil and honest in all their dealings , no man can charge them for wronging any by false or cheating means : but this may be , and notwithstanding christ never admitted into your souls : was not the young man such an one ? luk. 18 21. who said , all these have i kept from my youth ? many civilians go to hell ; civility may pretend somewhat , and go ●ar among men , but it is of a small account with god , where there is no more : yea , the heathen may exceed many a christian , in respect of civility , and yet they are without christ. 4. they have alwayes , as they imagine keeped a good conscience , never gone contrary to unto it , but in every thing they have walked according to the light and dictates of the same : this may seem indeed to be a great length , and yet nothing to prove that christ is in their souls ; for many consciences are deaf and blind , so that they cannot see far to guide , neither speak out , and many a ones conscience is without eyes , and some consciences are fast a sleep , so that this can prove but little : these that thought they did god good service in killing the prophets and apostles , according to what christ ●oretold , ioh : 16. had their consciences going before them ; paul followed his conscience , when he persecuted the church , he acknowledges it , act : 26.91.10 . i verily thought with my self , that i ought to do many things contrary to the name of jesus of nazareth . which thing i also did in jerusalem , and many of the saints , did i shut up in prison , &c. again he saith , act : 23.1 . — i have lived in all good conscience before god , untill this day : which seems to have respect to his unconverted state , when out of zeal , he persecuted the ●hurch , phil : 3.6 . and yet untill christ appeared unto him in ●he way to damascus , he was a stranger unto christ , and christ not revealled unto him . 5 in many outward things , they are changed and reformed , and in respect of these they are changed folks : alas ! that may appear to be something , and yet is nothing to prove that christ is in the soul ; for herod was a stranger unto christ , notwithstanding he did many things , when he heard iohn ; mark 6.20 . 6. they are careful followers of the ordinances , and take pleasure in running after duties : this i confess may bear much bulk among men ; but it is said , that herod heard john gladly , mark 6.20 . isaiah speaks of some tha● sought the lord daily , and had delight to know his ways , chap. 58.2 . with ezek. 33 31 , 32. 7. they are much in prayer , and think with themselves , that they are very diligent and serious therein : neither is this any infallible token that christ is in their souls , for many may cry , lord , lord , open unto us , to whom christ shall say , i know you not : matth : 7.24 . and many may ask , and ask a miss . iam. 4.3 . & 25.11.12 . 8. they hold with the good cause , and with them that suffer for it ; i acknowledge this is much ; but this alone will not prove that christ is in the soul ; iudas continued long in christs company , and many were christs disciples who in end forsook him , iohn 6. david had many valiant men with him , who fought with him the battels of the lord ; and paul makes a supposition of some , that might give their bodies to be burnt , & yet be without love : 1 cor. 13 3. 9 they have much knowledge in the mysteries of the gospel , they can speak much and illustrate the same by many reasons , yea , they can debate for it , and preach thereof , and have many excellent and singular gifts : this may be , and yet christ not in the soul ; gifts and graces differ much , heb 6.4 . read and observe it , and trust no more to such loose grounds : shal not many who have prophesied in the name of christ , be shut out of the gates of heaven ? matth 7 22. 10. they have strong and earnest desires to be in heaven , & to do what is right : and had not the foolish virgins , a desire to enter in with the bridegroom , when they cryed , lord , lord , open unto us : matth. 25 : 11. wished not balaam to die the death of the righteous ? alas ! carnal self-seeking desires , will not prove that christ is in the soul. 11. they have many convictions , upstirrings , and awakenings of conscience , and good resolutions following therupon : ah! many have had such , who never were brought to embrace jesus christ ; there sickness is gone , and they afterwards become more obdured then ever : convictions may be lively , and die out again , and terrors break forth , and hold up again , before that the soul is brought fully home , and made willing to open unto christ , and let him in upon his own termes . 12. they have a good opinion of the doctrine of the gospel , as being good and acceptable newes of good tydings and mercy ; and have no exceptions against the conditions of the gospel offers , they judge them very reasonable , just , and most worthy to be accepted : but light and conviction will not say that the thing is done ; at best it is but a tasting of the good word of god , heb : 6 5. having discovered some of these false marks , on the one hand and one the other ; i come now to lay out some particulars that will give fuller discovery of the matter ; only i must say before hand , that every one , that hath christ realy in them , cannot alike distinctly feel and comprehend all these marks in them ; but some will be in case more to judg of some of them , & some to judge more of others of them . 1. mark : where christ is , there has been some clear discoveries of this , that that person was without christ , and of the miserableness of of the estate of being without christ ; as likewise a weariedness of being longer in that condition with strong disires to be delivered there from ; as also a reall , full , resolute , & peremptory forsaking of all without christ. i say first , there hath beenclear convincing discoverys of persons being once without christ , and of the lamentableness and misery of that estate : not that all has alike great and clear discoveries ; but every one in some measure , has this clear discovery in them : nether say i , that every one is peromptorly to stint themselves to the same measure and degree of light here mentioned ; but that really , there must be some measure of light in the soul , and such a measure as shall make willing to run out of that estate , and to hearken unto the g●spel . we must also here , pu● a d●fference betwixt those discoveries , and the terrors that sometimes accompanies them ; providing the discoveries be such as drives to christ , it is well , be it accompanied with more or less terror . ( 2. ) i say there ha● been a weariedness of this their natural state , with an earnest disire to be unbound and delivered , and crying out with those , who were p●icked in there heart act. 2. act 16 men and brethren what shall we do to be saved : and there hath never been any thing of this sor● , there has been no in letting of christ ▪ ( 3. ) i say there is a real and actuall casting off all other things , because they cannot serve two masters ; there is a real forsakeing of all hope of life through our own righteousness , or of any others whatsomever , but through christ alone : what things formerly was account●d gain ▪ they account now loss ●or christ ; yea doubtless they count all things but loss , for the excellency of the knowledge of christ jesu● ●hil : 3.7.8 9 so that where there is a harkering after ou● own righteousness , or a resting thereon , or any thing besides him , for righteousness and life , with pleasure and satisfaction , christ is not there . 2 mark : where christ is , there is an opening of the heart for him , a real hearty accepting of consenting to closing with , and laying hold on him , as he is offered in the gospel ; a receiving of him upon his own termes freely , and wholy , and ●or all ends and uses , in order and in respect to salvation ; as the door is opened , so will he come in . revel : 3.20 . and where it is kept fast bolted , there is he not entered as yet : where this opening of the heart , this cordiall consenting , this soul receiving of the offered mediator , is wanting , christ is not there . it s true some may have opened unto him , and yet not know of it , imagining that this opening to , accepting or receiveing of christ offered , is some what else , then really it is , and looking out after more enlargedness of heart to receive him , yet more heartily ; they account but little of any thing they have yet gotten or attained ; therefore when the heart hath t●uely open'd it self for him and at least is realy satisfied that christ who is a king , having the key of david open the door , come in , live there , and where the heart crieth out earnestly , o! when will he come to me ; we may conclude that christ is already there . 3. mark : where christ is , there is immediatly an emptiness seen in all other things , and such fullness discovered and discerned in him , which satisfies and quiets the soul , so that it rests therein , as having an all-sufficient portion , and as fully pleased and contented therewith , because they judge ( and indeed not a miss ) that the lines are fallen to them in pleasant places , psal : 16. they cry out ; whom have i in heaven but thee ? and there is none upon earth , that i desire besides thee : psal : 73.25 . and they are so satisfyed with him , that they sit down , & call in all their wandering affections and inclinations , that were scattered upon the mountains of vanity , and brings them all in to him as the center ; and gives them a new commission to be for ever again imployed in , by , and for him alone . 4. mark. where christ is in the soul , there they cast their burdens on him , & run to with their doubtings , troubles , accidents , weakness , accusations , failings , duties , and with all they have to do . the soul shall have him even in its eye a● all-sufficient , able and willing to help in all exigencies and necessities , and shall look out to him for that effect . 5. mark. where christ is , there he gets the heart , for there he lives , ephes. 3 , 17. so that what ev●● it b●●hat presents its self to the soul , though never so taking , yet he has still the precedency , disposing , and chief room , unless it be for a time , that the soul may be over poured and carried away with some l●st or other . these that have christ in them , they confess that iesus is the son of god , 1 joh : 4.15 . and so altogether matchless : for all such dwell in him , and he in them : so that he is unto them white and ruddy , the chiefest among ten thousands , song . ● . 10 . and whatever is his , is altogether lovely , ver . 16. for unto them which believes , he is precious , 1 pet. ● . 7 . i acknowledge this love and esteem will not alwayes be the same , nor appear in the like degree : nevertheless it is for the most part p●edomining and reigning , and where these ●hings are not so , it is a sad token that christ hath not as yet taken up his abode . 6 , mark. where christ is , there is a forsaking of all former lovers , for now they have changed masters : they shall say to their former idoles , get you hence , as if they were so many menstruous cloaths , isa : 30.22 . then they say with ephraim , what have we to do any more with idoles hos : 14 8. for where he comes , all these must give place to him , as being worthy of all ; there old ( j ) liveth no more , gal : 2.20 . but where the old lovers keep their poss●ssion , where the old idoles , the old sinns , have the old esteem , and the old service , and not as yet cast out with loathing and shame , it is not as yet ●ight there : christ , when he comes , binds the old man , sets the old tyrant that possessed the soul , out of doors . 7. mark : where christ is , there is a compleat change , that word is realy felt 2. cor : 5.17 . if any man be in christ , he is a new creature : now is he , as he were in another world , drawing his breath in another element ; they are no more the folks they were . they that are christs , have crucified the flesh , with the affections and lusts , gal. 5 24. they look on those lusts and affections as their enemies , and declares themselves enemies against them ; wars against them in root and branch , and against all their motions ; whether they be sinful a●fections , and passions , such as these , whereby the mans mind doth suffer , and is troubled and affected with ; or whether they be sinful lusts , such as these stirred up by fleshly carnal baits and pleasures , as motions to intemperance , uncleanness , &c. now those who are christs , are said to cruci●y and put to death all these , because they have engaged themselves by profession and covenant , sealed in baptism so to do , rom. 6.3 , 4. and have actually begun th●s wo●k , so that though this body of corrup● flesh be in them , yet through the spirit , rom. 8.13 . and by imitating his cross , rom. 6 5. they are upon the work of mor●ifying it , suppressing the endeavours , and smoothering the ●ffects of it , rom. 6.12 they resolve now to walk in newness of life , rom. 6.4 . from this time forth they have a new understanding , renewed in the spirit of their mind , no more s●bject to the dominion of fleshly lusts , whic● is enmity against god ; they ●ave a new will , which is now flexible to god● will and command , neither doth it now rebel as formerly ; they have new desires , new inclinations , new work , new ends before ●●em , new followship , no more fellows●ip wi●h the unfruit●ul works of darkness . 8. mark. where christ is , there is a resting on him for li●e , and leani●g on him for righteousness , adop●ion , justification and s●●vation , wi●h ●aul , phil ▪ 3.9 . who desired to be found i● him , not having his own righteousness , which is of the law , but that which is through the faith of christ , the righteousness which is of god by faith. the soul in●ends to live th●ough this way alone , to r●st in , to hide himsel● in christ , until ( ●o speak so ) a bitt o● the man cannot be seen , that when he is calle● for , it may be answered , lord , i am in christ , not having my own righteousness : — if christ be in you ( saith paul ) — the spirit i● life , ●ecause of r●ghteousness , rom : 8.30 . the soul resolves alone to live through this way , through his righteousness . i● 〈◊〉 lord ●ave we righteousness and stren●●● say they , isa : 54.24 . in the lord exp●c● they only to be justifi●d and to glory , ● . 2● 9. mark , where christ is , there is a grea● 〈◊〉 to esh●w sin , joh : 3.6 . whos●e●er 〈◊〉 in him sinne●h not : to wit , with that 〈◊〉 as formerly : they may be overtaken in a fault , as gal : 6.1 . but ●hey are not w●llingly intangled again with the yoke of bondage , g●l : ● . 1 . som●times they may be carried away with the stream of a temptation , as david and peter , yet they give not themselves willingly & deliberatly over to the will of their lust● : but even when corruption has the upper hand , there is a party within them that protesteth against that course and usurpation , rom : 7. that which they do they would not , and that which they do not , they would willing●y do ; the spirit warreth against the fl●sh , gal : 5.17 . hereby it is , that ●●ey walk not after the flesh , but after the spirit , rom : 8.1 . 10. mark , where christ is , there is a real , fast , & resolute care & endeavour to keep the commandments of christ , 1 joh : 3.24 . and he that keepeth his commandments , dwelleth in him , and he in him and again 1 joh : 2.5 . hereby they know , that they are in him , because they keep his word . they will cast at none of his laws , but have respect unto all his commandments , psal : 119.6 . this is their work and design , to be conformable in all things to his law , and their faillings , are the cause of much sorrow unto them . 11. mark , in whom christ is , they live in love , as in their element , 1 joh : 4.16 . and we have known and believed the love that god hath to us , god is love , and he that dwelleth in love , dwelleth in god , and god in him , also 1 joh : 4.13 . hereby know we , that we dwell in him ▪ and he in us , because he hath given us of his spirit . a humble and condescending spirit , , a tender and simpathizing spirit , a spirit of wisdom and counsel , a spirit o● knowledge , and of the fear of the lord : we may see , what for a spirit it is , that is given unto christ without measure , isa : 11.2 . where it is called the spirit of wisdom and vnderstanding , the spirit of counsel and might , the spirit of knowledge , and of the fear of the lord ; so that these who have christ living in them , are more or less partakers of this spirit ; for they are one spirit with christ , their darkness is in part removed , their pride killed , and they made more conformable to christ their head and husband . 12. mark , who have christ in them , they walk after the spirit , rom : 8.1 . that is , they have a new counsellour , a new lea●er to lead them in all their wayes , they walk now in the strength of the lord , being strong in him , and in the power of his might , ephes : 6.10 . they have new principles and new motives to their work ; they go now to their duties upon another ground , and for other ends then formerly , a●d this is not at some times , at starts and si●s , but in a more serious , constant and resolute manner ; for they walk after the spirit . 13 mark , these who have this spirit of christ in them , they live by faith , ●nd depend upon him for grace , strength , i●fluences and life , that they may s●rve him in their na●ural , ordinary , and civil conversations , as well as in their christian life ; that they may be for him , and for●his glory , in all their eating , drinking , sleeping , walking , wi●hin and without house , in their ordinary calling , work and imployment , as well as in the hearing of the word , and in prayer : the life which they now live in the fl●sh , is by faith , gal● 2.20 . 14 mark , these that have christ in them , are of a broken and contri●e spirit , they dare not arrogantly look up to god , they lyin the d●st , and cry guilty , glorifying god , and taking shame unto themselves : he dwells with him , that is of a contrite humble spirit , isa : 57 15. such a heart is his second throne , whereas the proud he sees a far off . 15. mark , who have christ in them , they get something of a publick spirit ; that mind is in part in them , which also was in christ , phil 2.5 . so that they hav● a heart to lay out themselves more effectually for zion then formerly : christs cause , and the suff●rings of his people lyes nearer thei● heart , then their own things . from these marks , we may try and see , i● we have ground to think that christ is really in us or not . now , we come in the third place , to speak of these words , christ in you , the hope of glory , n so farr as they are the riches of the glory of this mysterie , which is now made manifest among the gentiles ; which will lead us to speak of the first part of the verse , wherein ( as we said in the beginning ) is a praise and high commendation of the gospel on several accounts . as 1. being a mysterie . 2. a mystery that hath glory in it . 3. a mystery , that hath the riches of glory in it . 4. a mysterie now made manifest among the gentiles . 5. tho so , nevertheless the riches of the glory of this mysterie is not made manif●st to all the gentiles , nay not unto all that hear the gos●●l , but to the saints mentioned verse 26.6 . and that according to the good pleasur● of god , t● whom god would make known . 7. so th●● it is alo●e god● work , to make known this mysterie for the opening up of this busines● , we shall first speak a word concerning every one of these pa●ticulars severally ; and then to all joyntly , holding ●his forth , to wit , that christ in the believer is the hope of glory . first then , the gospel is a mysterie , consider it , the doctrine of the gospel is a divine de●p , mysterious truth , therefore it is called the mysterie of the gospel , ephes : 6.19 . we may unde●stand that it is called a mysterie in these respects , 1. in respect of the first finding of it out ; ●he gospel was not at first ●ound out by men 〈◊〉 angels , never could they have fallen upon 〈◊〉 ; it went far above the reach of their capaci●●es to find out the way , how the condemned ●●nner , should again be reconciled unto god ; ●●is only is the invention of god , therefore 〈◊〉 is called the mysterie of his will ephes : 1.9 . 〈◊〉 mystery unto which he gave a being out of ●●s own good will and pleasure , he willed it , ●nd therefore it was . ● . the gospel is a mystery in respect of the disco●ery , and making known thereof ; as no flesh ●ould have found it out , so no flesh could have ●allen on such a way , until it pleased the lord ●o make it known ; flesh and blood hath not ●evealed it , math : 16.17 . yea the angels ●ould not have revealled it for they were strangers thereunto , and came to the knowledge ●hereof by the church , eph : 3.10 . by the churc was the manifold wisdom of god ( to wit in the mystery of the gospel ) made known unto the principalites and powers in heavenly places ; therefore we hear that the angels are present in the assemblies of god● people , 1 cor : 11.10 . and peter ●els us 1. pet : 1.12 . that ●he angels are desirou● to look into these things , tim : 3.16 . seen of angels , giving us to know so much , they looked up with desire and satisfaction , as seeing something new in him , which formerly they had not seen . 3. the gospel is a mystery , in respect of the way and manner of its manifestation . for it was not wholy at once revealed , bu● by degrees ▪ the more to hold forth the worth and excelency ●hereof : for fi●st darkly revealed , and mani●ested to adam in this , the seed of the woman shall bruise the head of the serpent . gen : 3.14 15 then 2ly it was a litle more clearly discov●red unto abraham , isaac and iacob , these we●e the old stock , of belivers : and this was also ●hrough promises , when the lord said un●o abraham , ●hat he should be the father of many nations gen : 15.5 6. and that in hi● , all families of ●he earth should be bless●d , gen : 12.3 . and 18.18 . and 22.18 such like pr●m●ses we fi●d made unto isaac , gen : 26 4 and unto iacob gen : 28 14. and th●● was the ver● gospel , as paul declareth gal : 3.8 . and peter , act. 3.25 3ly . it was yet more clearly discovered unto moses , and u●to the peo●le , which g●d then separated for himself , in typs shadowes , ●ff●rings ●●d ●nd othe● figures and legal ceremonies ; all which held forth , the way of salva●ion through a c●uc●fi●d mediator . 4ly . then was ●his business more clearly discove●ed unto david , ●o that the good ●h●ngs of the gospel , are 〈◊〉 the sure mercies of david act 13.32 , ●3 . ●4 . compared with psal. 2 6. isa : 55.3 ps●l . 16.11.5 . after that christ is now come , 〈◊〉 whole business is more fully and distinctly manifested then ever ; in respect of which clearness , the gospel is now said in a special way , to be made manifest and revealed , and formerly shut up & kept secret rom : 16.25.26 . now to him , that is of power to stablish you , according to my gospel , and the preaching of iesut christ , according to the revelation of the mystery which was kept secret since the world began , bu● now is made manifest , see also ephes : 3.3.5 . see also the verse that goeth before my text as the subj●ct of this present treatise col : 1.26 . 4. the gospel is a mystery , in resp●ct of the instruments that reveal i● god himself first revealed it unto adam , abraham , isaac , and iacob . and men who had immedia●e inspiraions , were imployed in this work now at last his own son jesus christ is imployed in this embassag● , heb : 2 3 , 5. it is a mystery , in respect of the persons to whom it is openly publ●sh●d ? it must be a mysterious business , which g●d will not make known to all the world : this doth also hold out the singularity and excellency of the same , that not every one can m●ke to the knowledge thereof , bu● only some particular persons and nations . god revealed the gospel to few , save abraham ▪ family in his day●s ; and as he revealed it to the posterity of iacob ; very few of other nations w●re priviledged with it ; he sheweth his word unto jacob , his statutes ▪ and 〈◊〉 judgements unto isr●el , he hath not dealt so wit any nation : psal. 147 ▪ 19.20 . and so commandeth christ , that for a time , his disciple should not go into the way of the gentiles , no● enter into any city of the samaritans , mat : 10 5. in times past god suffered all nations to wel● in their own wayes act. 14.16 . and eve● since the door was opened for the gentiles the holy ghost would not suff●r paul an● timothy to preach the word in asia and bethynia act. 16.6 , 7. so there has been i● all ages since the dayes of christ , many n●tions living in darkness , without the gloriou● sun-shine of the gospel : and the present sta●● of the jews , and far more then the greates● part of the world , gives evidence thereof . fo● that part of the world , this day that is enlightened with the outward administeration of th● gospel , is but very inconsiderable , in respec● of the other parts . 6. the gospel is ● mystery in respect o● the few number of those unto whom it i● made known in power and life , seeing many are called , but ●ew are chosen , o! how grea● a mystery is it , even unto many , who ar● under the outward administration of the same ▪ the mystery of this mystery is only made know● unto the saints , as the verse before our ●ext holds sorth , and job : 17 , 6. vnto the men , which ●hou gavest me . o how few believe the rep●rt , ●hich is revealed in the gospel , isa. 5● ▪ 1. 7. the gospel is a mystery , in respect of th●●ptaking , or rather defect of the uptaking of many , even of those , who● have the re●ort thereof sounding in their ●at● ; how many remain ignorant thereof ? is it not a ●tumbleing block unto some , as it was unto ●he jewes ? and foolishness unto others , as it ●as unto the greeks ? cor : 1.23 ▪ therefore ●e see , that not many wise men after the flesh ▪ ●ot many mighty , not many noble are called . but ●od hath chosen the foolish things of the world , ●o confound the wise , and god hath chosen ●he weak things of the world , to confound the things , ●hich are mighty ; and base things of the world , ●nd things which are despised , ●hath god chosen , 〈◊〉 and things which are not , to bring to nouhge ●hings that are . cor : 26.27 . ●8 . these things ●re hid from the wise and prudent , and reveal●d unto babes mat : 11 . 2● . 8. it is a mystery , even in respect of those ●ho are savingly enlightened , ●or they know ●ut these mysteri●s , and prophesie in part , 1. ●or : 13. they see now but through a glass ●arkly 1. cor 13.12 . so , that it remains ● mystery , even to those , who see most of it . ● . it is a mystery , in respect of the matter 〈◊〉 treats of : which will appear , if we take it up more generally , or more particuliarly , first more generally , so it contains a mystery . 1. it is called the mystery of the kingdom of heaven matt : 13.11 . mark. 4.11 . luk. 8.10 . here is indeed singular mysteries o● state , whereof few have knowledge or understanding . 2. it is called the mystery of christ ephes : 3.4 . because that therein that great mystery is revealed , whereof paul speake●h 1. tim. 3.16 great is the mystery of godlyness , god was manifest in the flesh , iustifiyed i● the spirit , seen of angels , preached unto the gentiles , believed on in the world received up unto glory . the mystery of christs incarnation , and his be●ng under the law , and of his conception and birth , of his n●tures , and of the uniting the same in one pe●son , of his offices , fi●tedness for , and excercise of his offices , of his life , doctrine , sufferings and death , with the concomitans o● all these , all which is revealed and known unto us in the gospel . 3. it is called the mystery of god , and of the father , and of christ , col : 2.2 . as being the mystery , that was joyntly carried on by the father and the son , whereof the foundation was laid in that old or fundamental con●ract of covenant of redemption , betwixt the father , and the son , concerning mans salv●tion ; and in so 〈◊〉 the gospel makes known unto us , how god was in christ reconciling the world unto himself 2. cor : 5.19 . again we take it up more particularly , and it may be called a mystery , because the great mysteries are folded up therein , and thereby discovered and brought to light , and that in such a measure of clearness and revelation as no where else , or by no other means is to be obtained : these mysterysare many , we shall bring them to three heads . the first principal head , is of such mysteries , as chi●ly respect men , whereof we shall name these following . 1. how , or on what conditions is it , that lost and condemned man , an heir of hell by nature under the wrath of god , is again reconciled unto god , and united to him , to wit , through faith in jesus christ ; which therefore is called the mystery of the faith. 1. tim : 3.9 . this is only brought to light through the gospel . 2. how that the gentiles , who some●imes were a far off , without christ , — aliens from the common wealth of israel , and strangers from the covenants of promise , having no hope , and without god in the world , are now , made nigh by the blood of christ ; and now are no more stranger and forreigners , but fellow citizens with the saints , and of the houshold of god ephes : 2 . 1●.13.17.18.19 . and 3.5.6.3 . how justice is satisfyed , so that the poor bankrupts , who had forfeited their right to glory , and banished from the presence of god by law and justice , by reason of their breaking of the law in adam , and the original corruption of the heart , and because of their dayly transgressions , are restored again into a state of friendship , and brought again into the favour of god , and made heirs of the kingdom . the gospel only brings these mysteries to light : for life and immortality are brought to light through the gospel . 2 tim. 1.10 , 4. how that sinners by nature standing under the sente●ce of the law , and guilty before god , are justified in the presence of a righteous god , and are cloathed with a righteousnes which is not their own , from any thing in themselves , but imputed unto them , and received by fai●h : this is realy the mysterie of faith , and of the grace of god that bringeth salvation . tit. 2.11 , and this is justification by faith , and through the grace of god , which the gospel maketh known , and fully revealeth ; for therein the kindness and love of god our saviour toward man appears : not by works of righteousness , which we have done , but according to his mercy he saved us , by the washing of regeneration , and renewing of the holy ghost : that being iustified by his grace , we should be made heirs according to the hope of eternal life . ti● . 3 4 : 5 , 7.5 . how pro●tigate sinners who have their hearts full of enmity against god , ●eing enemies in their mind by wicked works , col : 1.21 . and who hate christ and his fa●her . iohn . 7.7 , and 15.18.23 , 24. are made willing to lay hold on christ for their lord and king , and to take on his yoke to believe in him , and to rest on him . by the gospel is only made known , what is the exceeding greatness of his power to us-ward who believe , according to the working of his mighty power . ephes. 1.19 . and how the sinner is convinced , humbled , broken , and brought off from his vain hope , false grounds , and unsound imaginations , and perswaded to deny himself and his own righteousness , and to flee to christ , that he may be preserved under the shaddow of his wings from the tempests and storms of god's wrath . this mystery of godlyness manifesteth unto us , how that limbs of satan are married unto christ as their husband ephes : 5.23.6 . how the sinner , being altogether foul and ugly , polluted within and without , is made meet to be partaker of the inheritance of the saints in light col : 1.12 . and sanctified and cleansed , with the washing of water by the word , that christ might present it to himself , not having spot or wrinkle , or any such thing , but that it should be holy , and without blemish ephes : 5.26.27 . the gospel only manifesteth this real evangelick way of sanct●fication . 7. how cometh it to pass , that such a wonderfull chang is wrought in the creature , who sometimes was foolish , disobedient , deceived , serving divers lust● and pleasures , living in malice , envy , hatefull , and hateing one another ; how now they are tame as lambs , seeking peace with all men , crucified to the world , dead to the pleasures and vanities which formerly they were drowned ; being now taught to deny ungodlyness and worldly lusts , they live soberly , righteously and godly in their present world , tit : 2.12 . the gospel only discovers to us , the right ground of this wonderfull change , and lets us see that this is the fruit of his reigning , who i● th● r●d out of the stem of iesse , the girdle of whose ioy●● is righteousness , and faithfulness the girdle of his reins , that the wolf shall dwell with the lamb , and the leopard shall lay down with the kid , and the calf and the young lyon , and the fa●ling together , and a litle child shall lead them &c. isa : 11.1 , 5 , 6 7.8 . how it is , that such as were the curse of the law , heirs of hell , under the sentence of condemnation , are made heirs o● glory , have a sure and covenanted right to everlasting salvation ; have the lively hope and certain expectation thereof , & are coheirs with christ , have the same sealed , which he as the head of the body hath . the gospel brings this eternall mystery of love to light ; and maketh , the eternal purpose of god , and his decre● of predestination manifest , whereby he hath ordained unto li●e his elect through jesus christ : here is the mystery of his will made known unto us , according to ●is good pleasure , which he had purposed in himself . ephes : 1.9 . the second principal head is , of such mysteries as relate unto christ ; and here is a bundle of mysteries , revealed and made known by the gospel , which shall be matter of wondering ●or the redeemed through all eternity . take but some few instances , for his name is wonderful isa. 9.6 . and he is answerable to his name ; for he is wholy a wonder and 1 that he became a man , that god is made man , made fl●sh , and made manifest in the flesh 1. tim : 3.16 . and dwelt among us , joh. 1.14 . that the creator of the ends of the earth , is become a creature ; how may the angels stand astonished thereat , that god taketh on mans nature , uniting it in a personal union with himself ? who can ●each the ground of this mystery ? and how should we have attained the knowledge thereof , but through the gospel ? 2. that he should not only take on him man● nature , but also take upon him the form of a servant , though he ( being in the form of god ) thought it no robbery to be equal with g●d : & yet notwithstanding should make himself of no reputation , phil 2 6.7 . that he should take upon him our infirmities , and be made like unto us in all things except sin heb : 2.17 . that he should become poor as a servant , not haveing whereupon to lay his head , and being born had no better intertainment than a manger ; and that all the dayes of his life he was a man of sorrows , and acquainted with grief ; and meeting with many injures and reproaches from the hands of friends and foes , great and smal , from relations and others : what a mystery of love , compassion , tenderness , and condescendency is here ! 3. that he should be god and man in two distinct natures , and one person for ever ▪ so that it was realy he who was god , that same person who suffered all that was laid ●pon him to suffer ; therefore are we said to be purchased with his own blood act. 20.28 . this was the true emmanuel , god with us isa , 14.7 . mat : 1.23 . luk : 1.31 . and he is god and man at this day , and for ever . 4 that he should come under the law , who was the great law-giver gal : 4 ▪ 4. and that he subjected himself unto the commands of the moral law and to the institu●ion of the ceremonial law , that he might fullfill all righteousness matt ● . 15 . and 5.17 . and migh● redeem them that were under the law , that we might receive the adoption o● sons gal : 4.5 . what a bottomless depths of love is here ! 5. that this person should come as the fathers servant , with his orders and comission isa : 53.11 . and 42.1 ▪ zech : 3. ● , joh : 6.38 . and 10.18 . and 15.10 . and 17.4 . and 20.21 . and that he took upon him the offices of a king , priest and prophet psal : 2.6 . heb : 5.5.6.7 . and ● . 14 , 15. act : 13. — luke 18. — and alone for our behoove , that he might be a compleat saviour . 6 ly . that he who was all fullness , condescended to receive a fullness as head and saviour of his body , that we all of his fulness might receive , and grace for grace , iohn 1.16 . thus was he anointed with the holy ghost above measure , iohn 3.34 . psalm 4 5.7 . in whom are hid all the treasures of wisdom and knowledge , col. 2.3 . it pleased the father that in him should all fullness dwell , col. 1.19 yea in him dwelleth all the fullness of the god ●ead bodily , col. 2.9 . and for that end , that he might be compleatly furnished for saving of his people . what could make known unto us , such a compleat ordained mediator , but this gospel alone ? 7. that he fully and faithfully performed the word , which he undertook ; exercising punctually the offices , whice he took upon himself , and that he is still carrying on ●h● work of these offices , untill he hath deliverd up the kingdom to god , even the father , cor : 15.24.8 . that he for the carring on of this work of redemption , was well satisfyed to endure the cross , dispising the shame heb : 12.2.3 . &c. to be assaulted with , and tempted of the devil ma : 4.1 , 2 3 &c. luk : 4.2 . &c. heb : 4.15 . to be persecuted unto death , yea to the death of the cross , isa : 53.9 , 10. yea and to bear the wrath and curse of god almighty which we had deserved gal : 2.13 . lu● 22 44 , isa : 53 5.6 , 10. how may men an● angels stand astonished at these mysteries o● love that he undertook , and all for such , unto whom he was never , & can never be obliged ▪ yea even for his enemies rom : 5.10.9 . tha● he as a publick person , head and representative of the elect , which were given unto him to be saved , after that he had remained unde● the power of death until the third day act : 2.24 , 25.26 . r●se again from the dead by hi● own power joh : 10 18 and thereby with powe● declared himself to be the son of god rom : 1 4 and that he had satisfied justice , having payed the price , and come out of prison rom : 8.34 . heb : 2.14 . here are mysteries full of hope , & soul consolation . 10. that he as head , and representing his ransomed ones , should ascend up unto heaven , triumphing over principalites & powers leading captivetycaptive , to take possession , in their name , & prepare a place for them heb : 6 20 ephs : 4.8 joh 14 3 the apostles stood gazing on him , and so do ye lift up your heart● to gaz● on him by fai●h , and view him in that act , as p●ssing along unto heaven , as leading sin , hell , death and devils in triumph at his chario● wh●els , when he ascended up on high , he led captivity captive , then he led captive all our spiritual enemies , that would have ruined ensl●ved and captivated us . now leading of captives , is alwayes after a compleat victory ; and therefore whereas at his death , he had conquered them , at his rising scattered them , now at his ascension , he leads them captive . o what a mystery of hope , and of full assurance is here ! 11. that even when exalted to that high state of honour , power and m●jesty , having got a name , which is above every name . phil. 2.9 . and glorified with the father himself , with ●hat glory , which he had wi●h the father be●ore the world was ioh. 17.8 . he should not ●orget his poor members on earth , but that he daily now appears in the presence of god ●or them heb. 9 , 12.24 . & 7.25 rom 8.34 . an●wering all the particular accusations brought ●n against them 1 ioh. 2 1. t●king care , that ●hey and their performances be accepted ●phes . 1.6.1 pet. 2.5 . revel . 8.3 . how shall ●e attain unto the knowledge of these heart-●omforting cordials , and soul-strengthening mysteries , but alone through the gospel ? 12. that he by his word and spirit should make real and effectual application of the good and great things that are purchased , by giving them saving grace , repen●ance and remission of sins act. 5.31 . and faith tit. 3.5 6. ephes. 2.8 . 2 cor. 4.13 . ephes. 1.17 , 18 , 19. and his spirit establishing and strengthe●i●g their faith ioh. 14 , 16 , 17 , 26. and bringing the begun work unto perfection , through the continual i●fluences of his spirit ; and at l●st ●●owning them with g●ory psal. 110.1 . 1 cor ▪ 15.25 . who thô such as the eye hath not seen nor ear heard , neither hath it entered into th● heart of man to take up isa. 64.4 . 1. cor. 2 , 9 ▪ neither doth it yet appear 1 ioh. 3.2 . nevertheless is the revelation of these unknow● tran●cending mysteries of glory , only mad● known to us by the gospel . the third principal point is of these mysteries , which the gospel reveal● to us of god ▪ these are also many , we shall name but a fe● of them . as 1. his love and goodness i● finding out a way of salvation , and for th● end sending his own son unto the world well might iohn say chap. 3 , 16. for god solved the world , that he gave his only ●egotten 〈◊〉 that whosoever believeth in him , should not peris● but have everlasting life . for who can say● express what sort of love , or how great th● love was ? heathens without the churc● may observe and see much of his love , in th● common tract of dispensations , and his goo●ness should lead them to repentance act 1● 17. but thereby they can never attain suc● length , as to see and understand this lov● this everlasting fountain of love. this lo●● and goodness o● god , is only manifested u●to men through the gospel tit. 3.4.2 h●● eternal purpose and decree of saving 〈◊〉 sinners , in a way unspeakably , tending to 〈◊〉 praise of his glorious attributes , especia● of his justice , mercy and wisdom : nature ●hereat must sing dumb ; nature can discover nothing how he has chosen some of us in christ , before the foundation of the world , having predestinated them , unto the adoption of children by iesus christ , according to the good pleasure of hes will : to the praise of the glory of his grace . ephes. 1 4 , 5 , 6. only the gosp●l doth this vers 9. natu●e cannot learn us , how the children unb●rn , not having as yet don● either good or evil , should h●ve it said unto them , the elder serve the younger , that the purpose of god , according to election , might stand , not of works , but of him , that calleth . rom 9 11 , 12 , 13 3 his soveraignity is in this matchless remedy , in choosing o● some , and not all , in undertaking for some , and not for others , sending the glad tydings of the gospel to some , and not to others ; reaching the heart of some through the preaching of the gospel , and not of others . 4. his justice in pun●shing of sin , even in his own son , when standing in the place and room of sinners , which is a greater demonstration of god's justice than ever could be obta●ned by all the plagues and judgements , whereby he hath ever punished the greatest of sinners rom. 3.21 , 22 , 25.26.5 . his mercy in pardoning & passing by sinners , according to the satisfaction of christ , and in accepting such as believe , as righteous , according to ●he good pleasure of his will ephes. 1.6 , 7 , 8. can there be a greater evidence of mercy than this ? a grea●●● cannot be imagined ; therefore the gospel 〈◊〉 called the grace of god. 6. his infinit wisdom is herein discovered , in so ordering th● whole work of our salvation , that just●ce should be fully satisfied , and mercy hav● place ; so that mercy & truth should k●ss ea●h other : this is called his manifold w●sdom . ●phes 3.10 . all wisdom ephes. 1.8.7 . h●● truth in letting loose all his threa●nings upon the cautioner , when the principal debter was spared . from all which it is more than evident , tha● the gospel holds sorth the great plot of salvation more clearly and distinctly , than all ●he works of creation and providence could have done . but 10. the gospel is called a mysteey , in respect of the many glorious and remarkable effect● and fra●s , which it hath ; whereof we shall give these ●ew instane●s . 1. by the gospel , there is a church gathered out of the vvorld , which shall stand to the end of the vvorld , in d●spi●e of all ●he o●position , men and d●vils shall make against it : vvhat a mystery o● p●wer was here , when a few fishers , without the help of humane learning and without the ●ssi●tance of humane advantages , through preaching and continual su●fering , carried on the gospel of christ ; so that it was spread throu●h the world , and continueth to this day , no●withstanding of all the oppositions that the gates of he●l can do against it , through emperors , higher pow●●s , with inferiour magistrats , corrupt church-men , &c. who through subtility and violence , laboured totally to root out the same . 2. by the gospel , men were brought out of themselves to seek r●ghteousness , and justification in another ; yea in a crucified and despised mediator , and made willing directly contrary their nature and deep rooted inclination of heart , which is continually looking out for help and delivery in themselves , to fors●ke their own righteousness , and all which formerly they counted gain , and to fl●e to christ jesus for all , and to lay hold on him faith , that only they may be justified in him. 3. this gospel learns the soul alone to depend on christ for help in every duty , whereunto they a●e called , and to see their s●reng●h only to be in him , and in the streng●h of his right arm o! a 〈◊〉 my●●ery to ●lesh and blood. 4. this g●spel m●kes m●n to forsake all relations and interests fo● chr●st . mat 10.37 , 38. luk 14 26. vvha● 〈◊〉 mystery of p●wer must be here ? 5. this g●s●●l m●kes m●n to f●rsake their id●ls , 〈◊〉 bosome sins and evil● , which formerly ●●ey loved as their liv●s , and to pl●ck ou●●heir ●●ght eyes , and to cut off ●heir right hands mat 5. 29 , 30. mat. 18 8 , 9. mark. 9.45.6 . th● gospel makes a man suffer all things , and th●● cheerfully , were it even death is self for christ and h●s truths , and to forsake all that is de●● unto him , yea the world . act. 20 24. reve. 12.11 . 1 vse . certainly the serious pondering 〈◊〉 ●hese , might justly cause us stand astonishe● ▪ neither could we forbear from wondering providing we noticed what wonderful goodness , mercy , and infinit condescendency , i● herein held forth , in the lord 's bringing to light these mysteries , and his keeping up th● fairest and clearest discoveries thereof for ou● days ; or that orders our time in the worl● thus to be , when the sun of righteousnes● with his full and bright beams , shineth in ou●●orizon . 2 vse . the consideration of the lord opening up these mysteries in our days , ca●● for great thank●ulness from us . o how shoul● our hearts praise and magnify him , who ha●● thus brought life and immortality into ligh● the angels sung when this evangelick day fi●● brake up , and counted it their honour to 〈◊〉 the fi●st news thereof to a company of poo● shepherds . luk. 2.10 , 11. and the angel sa●● unto them , fear not : for behold i bring you go●● tydings of grea● joy , which shall be to all peop●● 〈◊〉 unto you is born this day , in the city of david a saviour , which is christ the lord. luk 2.31 whereupon anna the prophetess gave thanks likewise unto the lord ▪ and spake of him to all that looked for redemption in jerusalem . mary cried forth , & said , my soul doth magnify the lord , and my spirit hath rejoiced in god my saviour luk. 1.46 , 47. zacharias ▪ when his tongue was loosed , spake and praised god luk 1 64 and again vers 68 , 69. blessed be the lord god of israel ▪ ●or he hath visited and redeemed his people , and hath raised up a horn of salvation for us , in the house of his servant david , &c. 3 vse . this requires that we should l●ment and weep over the sad condition of th●se . 1. that have not so much as the outward revelations of these mysteries amongst them , who notwithstanding of all this light sit in darkness , and live in the land of the shaddow of death . o! pray for the coming of christ's kingdom , that the people ●hat w●lk i● darkness may see a g●eat light , and that the light may shine upon th●se tha● dwell in the land of the shadow of death isa 9 2.2 . as also the sad estate of those that hear the outward sound thereof , bu● knows no more of the lively power and operation of this m●ster● , then there were no such thing , whom the god of this world hath blinded — lest the light of the glorious gospel — should shine unto them . 2 cor. 4 4. 4 vse this doct●ine requires , 〈◊〉 we walk sutably under these grea● m●●cies p●ovided and purchased unto us , and improve th●m accordingly : and more especially . 1. th●● we esteem and account highly of this unspeakable favour , the mystery of the gospel , which is the grace of god , and the discovery of life and immortality . 2. that we be herein tender and watchful , that we neither do , nor say any thing , which may be to the dishonour of th●s mystery ; but that in all things we walk wo●thy of the gospel . 3. that we should be zealous , in standing up for the defence o● this gospel , which is such a mystery : we should be always ready to buy the truth , and upon no account to sell it . 4. that we receive the gospel into our hearts , believing and welcoming the same ; not judging it enough that we hear the sound thereof , without fi●ding , and experimentally knowing the lively and strong effects and operations of the same in the soul. 5. that we in the pre●ching , and ye in the hearing of the gospel , continually look upon it , as a mystery , and therefore should beware of judging ourselves in a capacity to reach unto the ground of this so great a depth , or to measure the sam● by our scrimp natural understandings , or sh●llow capacities , and so to cast at all , we cannot fathom , or attempt to cast it in our c●lins and form. o! indeed a heavy sin , a bold , daring , and presump●uou● counterfei●ing of ●h● king's coyn , and a giv●ng out of our counterfeit , mixed , clipped mettal , instead of the k●ng's true coyn. 6. that we , s●e●ng it 's a mystery , and so far above the reach of our capacities , should seek unto the lord alone for light ; we should go to h●m as the author thereof , and should go to christ , who is given for a light , that this sun of righteousness , who is the real substance of this mystery , might clear up our understanding with the sun beams of his light , and make us in some measure to know what the riches of the glory of this mystery is , and that he might drive away the clouds of ignorance and prejudices , whereby this light is keeped from us ; hereby we should evidence our believing that this is a mystery , through our faith●ul and continual dependence on this fountain of light that we may see this mystery of light in his light. of the glory of this mystery . moreover , there is the glory of th●s mystery ; for it is a mystery that hath glory in it . therefore it is called a glorious gospel , the glorious gospel of christ 2 cor. 4.4 . 1 tim. 1.11 . therefore is its minist●ation mo●e glorious , than the ministration of the law 2 cor. 3 7 , 8. but if the ministration of death , written & ingraven in stones was glorious , so that the children of is●●el , could not stedfastly behold the face of mose● , for the glory of his countenance , which glory was to be done away . how shall not the ministration of the spirit ( which is a gospel ministration ) be rather glorious ? this is the ministration of righteousness , which exceedeth in glory vers 9. and here is the excellent glory vers. 10. let us see in what respect , and from what head this gospel is so glorious . 1. it is glorious , in respect of the author o● the same : god is the author of it , and all hi● works are glorious ; men nor angels could never have found out this way of salvation through a crucified saviour ; but it is god'● vvork , and a singular pe●ce of vvorkmanship of his , above all what we see in scripture ; therefore it is called , the glorious gospel of the blessed god. 1 tim. 1.11 . 2. the gospel is glorious , in respect of the instruments imployed in preaching and making known this mistery : god the father , made the fi●st publication thereof in paradise , whe● he said to our fore-father , that the seed o● the woman should bruise the head of the serpent , gen. 3 15 the son is more especially made use of , in this work heb. 1.2 . and 2.3 . there●or● c●lled the gloriou● gospel of christ 2 cor 4 4. also the holy ghost is therein employed — but unto us they did minister the thi●gs which are now reported unto you by them that have preached the gospel un●● you , with the holy ghost sent down from heaven 1 pet. 1.12 . the angels were imployed in this work luk 2.10 , 11 , 12. the great prophets and apostles were messengers of this gospel 1 pet. 1.10 , 11. it was their work to publish this great salvation : so that it must be a glorious wo●k , wherein such glorious hands were imployed . 3. it is glorious , in respect of the way , which god entered on for the manifesting and making known this mystery , and for confirming us in the same ; which is held out in short , heb. 2.3 , 4 how shall we expect if we neglect so great salvation , whi●h at the first began to be spoken by the lord , and was confirmed unto us by them that heard him ; god also bearing them witness , both with signs and wonders , and with diverse miracles , and gifts of the holy ghost , according to his own will. 4. it is a glorious gospel , in respect ●f ●hese who have studied it ; not only many r●ghteous mat. 13.17 . but also many prophets and kings luk. 10.24 . 1 pet. 1 10. have desired to see these mysteries ; the prophets enqui●ed unto , & searched diligently after this salvation : and even the angels themselves have a holy curiosity to know what i● meaneth & herefore they are said to look into it , or to stoop down with the bowing of the head , and bending of the neck , that they may behold what it is ; and they come to the knowledge of i● by this gospel 1 pet. 1.12 . ephes 3 10. this must then be a glorious subj●ct , and there must be some ravishing glory in this mystery , which engageth these glor●fied creatures to pore and lock into it . 5. it cannot be otherways than a glorious gospel , seeing even the feet ( thô suddled with dust ) of those that bring good tidings thereof , are so beautiful isa. 52.7 . rom. 10.15 . yea it cannot be expressed how lovely and beautiful they are in the eyes of those , who are sensible of their necessity of salvation . 6. it is a glorious gospel , in respect that i● putteth a singular glorious beauty , on all that it comes near unto ; therefore it is the glory of a land to enjoy it , and where this gospel is , glory dwelleth in that land psal. 85.9 . and where this , or any outward resemblance of the same is , there is glory ; therefore when the a●k was taken by the philistines , the holy wife of phineas , the daughter in law of eli , cried forth , saying , glory is departed from israel . ● sam. 4 22. therefore was it that the glory of the latter house , should be greater than the glory of the former hag. 2.9 . because christ should appear therein with this glorious gospel . 7. the gospel is glorious , in respect of 〈◊〉 su●ject and matter ; it treats of a ma●chless and glorious business of that fair , amiable and glorious branch of the lord isa 4.2 here is the branch of that root o● iesse , which is every way glorious isa. 11.1 , 2 , 3 , 4 , 5 , 6. here is the revelation of the knowledge of ●he lord , ●he knowledge whereof should fill the earth in the days of the gospel , as the waters cover the sea isa. 11.9 . hereby is the riches of the glory of the lord made known , and therefore it must be a glorious business rom. 9 23. and her● behold we the glory of god in the face of iesus christ 2 cor 4.6 . the gospel is as it were the face of christ ; herein sh●ned his glory which the apostles saw ioh. 1.14 . of him , who therein is the ●rightness of his father's glory heb 1.3 . is ●t not a glorious business , which bringeth to ●ight life and immortality , and this is done ●y the gospel 2 tim 1.10 . it revealeth grace , and so is the gospel grace act. ●0 . 24 . 8. it is glorious in respect that christ hereby makes his body and bride glorious unto him●elf , for it is by this word that he sanctifi●th ●nd cleanseth ephes 5.26 , 27. 9. it is a glorious gospel , in respect of the many several eff●cts and fruits which it bring●th sorth , being ●he savour of life unto life . as 1. it is the weapon of our warfare , which is mighty through god , to the pulling down of ●●rong holds , casting down of imaginations , and every high thing that exalteth it self , against the ●nowledge of god , and bringeth into captivity ●very thought to the obedience of christ 2 cor 10.4 , 5. therefore it is called , the power of god ●nto salvation rom. 1.16.2 . it hath a begetting vertue , it bringeth forth sons an● daughters unto god , as the apostle says ● cor. 4.15 that he had begotten the corinthian● through the gospel . 3. the gospel containeth the conditions and articles of peace between god and the poor sinner , and therefore it is called , the gospel of peace , ephes 6.15 . and it is the mean , whereby the miserable enemy man , is brought unto another state of peace and reconciliation with god ; so that he lays off his enmity against god , hi● interests and servants , so that thereby the wolf is made to ly with the lamb. 4. the gospel hath an ensuring and establishing power , establishing the soul against all storm● and tentations ; therefore saith paul. now to him that is of power to stablish you , according to my gospel , and the preaching of iesus christ ( according to the revelation of the mystery which was kept secret since the world began — be glory — rom 16 25 , 27.5 . the gospel hath a trans●o●ming and changing power , cloathing the heirs of hell with begun glory , and changing them into the image of god 2 cor. 3 18. but we all with open face , beholding as in ● glass , the glory of the lord , are changed into th● same image , from glory to glory , even as by the spirit of the lord. 6. in a word , it is the instrument of salvation , and therefore called the gospel of salvation ephes 1.13 . it is the savour of life unto life 2 cor. 2.16 . before we ●pply this , we shall speak a litle to the other part , to wit , the riches of glory . of the riches of glory . there is not only a glory to be seen in the gospel , but thereis an exceeding great excellency of glory , which points forth the singularness and excellency thereof . and this will appear , first , providing we compare this glory with other things , which either are but such in the esteem of men , or that really have glo●y in mu●● less than that glory , which shineth forth ●ere . 1. compare it with that which the men of this world , ordinarly esteem glorious , as greatness of power and authority , stately buildings , many servants , great and multiplied titles o● honour , and such like . alas ! what a poor spectacle is all ●he glittering glory of this world , which hath no reali●y in it , but consists in a meer imagination , and the meer blossomings of a ●oving fancy , and fruit of a light and creazie brain : alas ! how lean , sober and empty , is this so called and fancied glory , wherewith the children of this world are so bewitched , taken up with child●sh admiration , eager gaping and hot pursuing after the same : what is it in comparison of this glory , which shineth in the gospel ? what is here , that should take up the soul of man , that knoweth what real glory is ? what can these ou●ward , borrowed , imaginary garnishin●s do , to the real amending and felici●ating of a poor immortal soul ? what is here ●or quie●ing a raging and disordered conscience ? what is here , which can make the poor creature sing , when pale death looks him in the face , and when wrestling with the king of terrors ? yea will not the thoughts of all these things , wherein the soul formerly boasted , but add to his sorrow , and augment his grief , now when he seeth , he must fors●ke all , and live in darkness eternally ? for when he dieth , he shall carry nothing away : his glory shall no● descend after him . psal. 49.17 . what signifi●●h ●hen the glory of his house , how great so●ver it be ? what is the glory of great ones , when the lord kindle●h under the same , a burning like the burning of a fire , isa. 10.16 . nebuchadnezzar had a kingdom , and majesty , and glory and honour , so that all people , nations and languages trembled and fearrd before him : whom he would he slew , and whom he would he kept alive , and whom he would he set up , and whom he would be put down dan 5 18 , 19. but a poor lamentable glory was it , that could not desend him from the grea●est misery that ever a king or prince was brought unto . vers. 20 , 21. but when his heart waes lifted up , and his mind hardened in pride , he was deposed from his kingly throne , and they took his glory from him . and he was driven from the ●ons of men , and his heart was made like the beasts , and his dwelling was with thr wild asses , they fed him with gross , like oxen , and his body was wet with the dew of heaven , till he knew , that the most high god , ruled in the kingdom of men , and that he appointeth over it , whomsoever he will. see also isa. 5.14 therefore hell or the grave hath inlarged hee self , and opened her mouth without measure , and their glory , and their multitude , and their pomp , and he that rejoiceth shall descend into it . how vain and empty then , ●ust that glory be , which thus dieth out with a fi● by stink ? how far inferiour to this rich and excellent glory ? 2. compare the gospel glory , with the great and real glory of heaven and earth , this piece of work of the only wise creator ; and it will very far surmount these in glory : the noble fabrick of heaven and earth , replinished with such variety of creatures , carries clear evidences of the glorious wisdom & power of him , who hath made the same out of nothing , and sustaineth them continually , by the word of his power ; for he spake , and it was done , he commanded and it stood fast psal. 33.9 . — for the pillars of th● earth are the lords , and he hath set the world upon them . 1 sam. 2.8 . he hath established them psal 89.2 . and formed them psal 90 2. who can once look upon this fabrick , being so curious in all its points and proportions , without observing singular glory , wh●ch hold forth the glory of the great master builder : who can look upon the heavens ▪ and observe how admirably they are garnished , and indented with so many glorious shining creatures , and not fall a wondering at the rare building , and its excellent contrivance ? who can behold the sea , that terrible and vast creature , the dry land , the hills , the valleys , with their pleasant rivers , and watery rivolets , with all their fair and fruitful inclosures , the spacious , vast and bowling vvilderness , with all their various , different and numerous inhabitants , the vvater with its fishes , the air above with its fowls ; and not behold , i say , a special ravishing glory therein : but o! what is all ●his glory in comparison to that glory , which shineth in the gospel : the flowers springs out of ●he earth , and spreads for●h ●ts glory , but suddenly it is cut down and withereth , so shall the heavens and the earth pass away , they shall perish , yea all of them shall wax old like a garment , and as a vesture sha●l they be changed psal. 102.26 . but this glory , which shines forth in the gospel , is an eve●lasting glory : great was the vvisdom of god , which shined forth in creating all things of nothing , but in the g●spel , the manifold wisdom of god is ma●e known . ephes. 3 , 10. 3. compare the glory of the gospel , with the first covenant made with adam , in the state of innocency , so shall there appear here a singular glory ; i confess it was a glorious business , to see that rational creature man , in a covenant of friendship wi●h his maker ; for there was wonderful condescendency on god's part , in that he came under the bond of the covenant , and under obligations of a rich promise unto the creature , in case of obedience , which otherwayes he was indebted to his creator , by vertue of his creation ; and pleasant was it to behold , the wheels of the soul of man , besmeered with the promise of the rich recompense of reward : but the glory of the gospel covenant da●kens that , as the rising of the sun darkeneth the sparkling light of the stars : adam if he had ●tood , had never appeared with christ as a glorious member of hîs glorified mystical body col. 3.4 . he ha● never been partaker of that glory , which christ bestoweth upon his own , which he hath of the father , as the redeemed now have ioh. 17.22 . he had never been brought to glory through christ , as the captain of salvation made perfect through suff●rings , as the saints are now brought heb. 2.10 he had never had that relation and interest in christ , as his elder brother , h●ad and saviour , which believers now have by ve●tue of the new covenant : he had never sitten with christ upon his throne , as christ sitteth upon his father throne ; but this unspeakable concotenat●on of glory is carried on through the covenant of grace : the glory which he should hav● purchased , should have been but a glory o● his own begetting , bought with his poor inconsiderable sweating and legal payment , but the glory of the gospel , is a glory , bought wit● the life and heart blood of the e●ernal son of god ; the other had been but a glory of law work and of law-merit ; but this is a matchless glory , wholly through and through , shining with the glory of free grace : here appear● incomprehensible love , wonderful free grace inconceivable mercy , and a wonderful harmony of mercy and judgement . adam had not sung that new song , which the redeemed now sing in glory : so that upon infinite accounts , the glory of the gospel , far surmounteth the glory of the covenant of works ; that was unsure , as the event did manifest ; this is sure for all the seed , being grounded and firmly bottomed on the faithfulness , established on the truth , ensured through the righteousness , strengthned by the oa●h of god , and confirmed by the death of the testator . &c. 4. compare the gospel with the forme● administration of the covenant of grace , before christ's incarnation , and thô that administration had its own glory , which nevertheless beho●ved to be abolished ; yet here is a glory far more excellent ; a glory after which in former times , the prophets searched , ●nd unto whom it was revealed , they prophe●ed of this grace that should come unto you . 1 pet. ● . 10 , 12. the first dispensation was da●k , ●s also the mysteries were vailed with types , ●hadows , ceremonies and offerings ; there●ore moses put a vail over his face , that the chil●ren of israel should not stedfastly look to the end ●f that which is abolished . 2. cor. 3.13 . that administration in respect of the administra●ion of the new testament , is called the let●er that killeth , and the ministration of death written and engraven on stones , the ministra●ion of condemnation ; but this is called the spirit , the spirit that giveth life , and the ministration of the spirit , the ministration of righteousness : so that the glory of the former ministration , was not once to be compared with the glory of the latter ministration . that was ●ndeed glorious , so that the children of israol could not sted●●stly behold the face of moses , for the glory of his countenance , but it was a glory that was to be done away ; but this is much more glorious , and surpasseth far in glo●y ; for even that which was made glorious , had no glory in this repect , by reason of the glory that excelleth 2 cor. 3.6 , 7 , 8 , 9 10. therefore until that that evangelical day began to down and clear up , and faith , or the great object of faith christ jesus came unto the world ; the heirs were kept under the law , shut up unto the faith , as in a prison , and held under the strict discipline of a pedagogue or school master gal. 3.23 , 24 , 25. under the law , they were children , differing nothing from servants , but were in bondage , under the elements of the world , and they were tutors and governours gal. 4.2 , 3. they were under weak and beggerly elements gal. 4.9 but we shall not insist longer here , this being sufficiently held forth by the apostle paul , throughout hi● whole epistle to the hebrews . secondly , further , that there are riches in the glory of the gospel , will appear , providing we in the next place take notice of the glorious and super-excellent nature of the same . many things might be brought in for clearing of this , but we shall satisfie our selve● with some f●w . as 1. this rich glorious nature of the gospel appears , while it is called , the power of god unto salvation , to every o●● that believeth , to the jew first , and also to the greek rom. 1.16 . that noble and sharp-fighted apostle of the gentiles saw such a riche● of glory therein , that how contemp●ible so ever it appeared to others , whether iew o● gentile , yet with him it had a high esteem , he was not ashamed of it , that is , he gloried in it , this being a dimunitive menner of speech , wherein more is understood , than is exprest ▪ for he descerned it to be the glorious and none-such instrument of gods power to break up satan's hoof quarters in the world , and so to spread out the kingdom of jesus christ ; whereupon he says 2 cor. 10.4.5 the weapons of our warefare are not carnal , but mighty through god , to the pulling down of strong holds , casting down imaginations , and every high thing that exalteth it self against the knowledge of god , and bringing into captivity , every thought to the obedience of christ. justly then might he magnify his office , whileas he was imployed to carry these treasures unto the gentiles rom. 11.13.2 . its riches appeareth herein , that the gospel is the cabinet wherein lyeth , and the field wherein is to be found , the most enriching glory imaginable : it hath folded up in it , that really enriching pearl , which when the wise merchant had found , sold all that he had and bought it ; which you may read in that parable , and which is doubled with very litle alteration mat. 13.44 , 45 , 46. christ the alone enriching pearl of great price , is the whole matter , the heart and marrow of this gospel ; it is wholly imployed about him , therefore cannot but contain glory , and riches of glory , therefore it is called , the word of christ col. 3.16.3 it appears herein , because it is the offering , a●d the holding forth of the most en●iching and glorious marriage , that ever was heard tell of a a marriage between the lof●ly , high , holy , glorious and matchless king of kings , and lord of lords , and despicable sinners , poo● beggerly creatures , by nature heirs of hell. it is the word of reconciliation containing articles and conditions of peace , between the holy , righteous and glorious god , and sinful self-destroying sinners , which is intrusted to the apostles , and their successors 2 cor 5.10 , 20. therefore called the word of peace . act. 10.36 , 37.4 . the riches of glory appears herein , because the gospel is the outward call of god ; which , when the lord makes effectual , he accompanyeth with an inward , powerful , irresistable calling to the most glorious things imaginable : it is hereby that the lord jesus bringeth many sons unto glory heb. 2.10 . hereby do the elect obtain the salvation , that is in christ iesus with eternal glory . 2 tim 2.10 . by the gospel the thessalonians were called to the obtaining of the glory of our lord iesus christ 2 thess. 2.14 15. who can tell what is the hope of this calling , and what is the glory of this inheritance of the saints in light : such as can discern this , must have the eyes of their understanding opened and enlightned of god ephes. 1.17 , 18. it is a compleat rich glorious kingdom , whereunto men are called by the gospel . 1 thess. 2.12 . he calleth unto his kingdom and glory . 5 it appears herein , that it is the means of discovering the most enriching glorious , most latent ●nd concerning secrets : what is better and ●ore desireable than life , than true life and ●mmortality , and this is made manifest ●hrough the gospel 2 tim. 1.10 . one that is ●ondemned to die should esteem a reprive of ●he sentence , a rich and glorious business , ●hô ignorant but that he might be taken away within few hours or days , through some special stroke of god upon him : how much more infinitly worthy and richly excellent is ●his life , which is immortality ? and what riches of glory , must there be in the gospel which bringeth thi● into light ? 6. it appears ●erein , that the gospel bring● heaven to the door of the soul , with all the glory that is herein ; and therefore called the word of ●he kingdom , or the gospel of the kingdom mat. 4.23 . and 9 35. and 24.14 . and the matter thereof , is to preach the kingdom of god mark. 1.14 . act 20.25 . and 28.31 . luk. 4.43.9.60 . so it is also called , the kingdoms of god luk. 10.9 11. mark. 1.15 . and 4.25 . and the kingdom of heaven in many of the ●arables mat. 13. and 20.1 . and 22.2 . &c. thirdly , that there are riches in the gospel , appears from the special , rich and glorious efficacy of the same ; whereof take these few proofs . 1. the gospel hath a powerful enlightning vertue , so that these that sit in darkness , come to see a great light math. 4.15 , 16. therefore paul was sent to open the eyes , and turn men from darkness to light act. 26.11 where it comes with power , it discovers th● lamentable estate , wherein poor man is b● nature , and discovers the way of escape 2. it hath a propagating and begetting power where it is the savor o● li●e unto life ; i ha●● begotten you through the gospel ( saith paul to th● corinthians ) 1 cor. 4.15 . therefore it is calle● the word of life ; phil. 2 16. it quickneth from the dead ; through the powerful operation o● the spirit ; we are born again by this word 1 pet 1 23. 3. it hath a nourishing vertue , therefore it is called , the sincere milk of th● word ; whereby we grow , even as the child groweth by the milk on the breast : 1 tim. 2 2. 4. thereby is the soul brought by faith ●o lay hold on christ , and so thereby brought into a sure and safe state ; therefore it is called , the word of f●ith rom. 10 8. and the word of salva●ion act 13 26. vve believe through this word preached by the apostles and their success●rs ioh 17.20 . 5. it hath a washing and cleansing vertue ; it is by the word , that christ sanctifieth and cleanseth his church ephes 5.26 6. it hath a cu●●ing and piercing vertu● ; paul speaking of the gospel ( heb 4.12 . ) saith , that the word of god is quick and powerfu● , and sharper than any two edged sword , piercing to the dividing asunder of both soul and spirit , and of the ioints and marrow , and is a discerner of the thoughts of the heart : ●n allusion to the anatomy of bodies , or else ●o the cutting up of the sacrifices , whether ●hese of the iews , or as it was used among the heathens , especially by the sooth-sayers , who ●uriously searched into every inward part as ezek. 21.21 . look what the intrals are to a ●harp sword , or sacrificers kni●e , or like in●turments of anatom●zing in a ●kilful hand , ●uch are all the most inward and secret parts of ●he heart , even those , which are most difficult to be divided , unto this sword in god's hand , when pleased to use it to search the heart and reins , and to discover and bring ●orth to judgement the secrets of them ; not only is it to ungird and stripe off the outward cloaths of outward and formal actions , and so present the soul naked as vers. 13. nor only to flea off all the skin , and so to see what lyes under it ( as the next word , opened , doth sometimes signifie ) but further to cut up and cleave to the back bone ( as the word will bear ) that so all the inwards may appear ; and this so curiously divided and laid asunder , as to see and view a part , what is in each . in a word , this sword of the gospel , when rightly handled , it not only hath a discerning , piercing , penetrating power with it , to come in on the heart , discovering its intents , and striking at the root of corrup●ions ; but it will humble the proudest hearts ▪ and quicken the deadest spirits , and peirce through the soul and conscience of the most obdured ; anatomize an● lay open their thoughts , their security , pride ▪ formality , hypocrisie , &c. and strike a● the root of the body of death , to kill it , and be its death ; undoubtedly then , their canno● but be a singular riches o● glory in this gospel . 7. as it hath its arise from free grace , and is the open proclamation of the grace of god ; and therefore called , the word of his grace act. 20 32. so it builds up such as receive it , and carries them on until it fairly land them in glory ; for it is able to save souls iames 1.21 . 1 vse . here we have ground and reason ●o bemoan the state and condition of not a few people and persons , to pity them , and from compassion towards them , to pray for them . as 1. these who never as yet saw this glory , having never as yet heard of this glorious gospel ; they may it's true , go beyond others in worldly riches , fulness of all things , carnal prudence and policy , and have abundance of gold , silver and costly jewels , and have much outward pomp and flourishes : but alas ! nevertheless when they have never heard of christ , they are but continuing and sitting in darkness ; the glory of the lord , hath never as yet shined upon them , the sun of righteousness is never risen upon them , with healing under his wings : miserable and lamentable is their conditions , notwithstanding of all their supe●fluities . o! let us pray , that this glorious light , may once break up amon●st them , that the earth may be filled with the glory of ●he lord , as the waters cover the sea. 2. we should condole these nations , where the name and outward knowledge of the gospel is , and nothing else ; nothing of the power , beauty and glory of the gospel of salvation ; but alas ! all is darkned with the fogg and mist of idolatry , and superstition , or of humane inventions , which vails and darkens the singular beauty , which is to be seen in the ordinances of jesus christ , according to the simplicity of the gospel . oh! have compassion on such , who hasten judgement on themselves , and love darkness , rather than light : for what are all the vain imaginations and inventions o● men , but a darkning of the glorious splendour of the sun of righteousness , that he may not sh●ne in his native and superexcellent glory . 3. we should commiserate that people , where his glory did once shine , bu● seems now to be robbed thereof , through the godlessness and wickedness of men , being instruments of satan , in whose soul , the ●ight of this gospel never shined . while satan hath imployed his agents to banish the faithful , who carry this torch of light , and hold up the glorious standart of jesus christ ; these ungodly men do what in them is , by their conclusions , acts and deeds , o● unreasonable persecution , to banish christ , his servants and gospel out of the land. o● wha● a loss is it , to be robbed of this glory , providing we have any tenderness or sympathie as christians , let us be earnest in prayer fo● such . 4. we should condole such nation● and churches , that have a name , that they live , and yet are dead , who have only the sound of the gospel , with a bare and naked offer of jesus christ : and those , thô they b● free of idolatry and superstition , which ar● open blots and spots on this glory , and th● free of outward persecution , yet great strangers unto the riches of the glory of this gospel , s●rangers unto the power and operations of the same , having the name o● purity ▪ and g●spel truths amongst them , but no more ; and so are dying and perishing throug● an inward decay of life and power . the●● undoub●edly are also to be lamented over . 2. vse . as on this ground we lament th● state of the churches , so may we take up ● lamentation over the persons who live unde● the dew and sun-shine of the gospel , and nevertheless see no beauty or glory in the ●ame the glory the●eof is hid from ●heir eyes , an● they see no beau●y , nor desireableness , no● riches of glory in the same , the god of th●● world having blinded their minds 2 cor 4.4 . they look upon the gospel , as an artificia● composed fable ; they set no worth nor pri●● upon it as they should ; in place of glory , is a burthen whereof they would willingly be quite ; therefore they improve not the occasion , which they have for attaining to the knowledge thereof , and for having an interest in this glory : many are ind●fferent and gallio like , and in no ways lay the ●●siness to heart ; others are heart-enemies to this glory , and the power thereof ; many content themselves with the outward glory , without seeking inward heart knowledge of the riches of glory , which is to be seen therein . 3 vse . this affords ground of rebuke , unto several sort of people . as 1. unto such , who darken the glory of this gospel , with their errours , superstitions , inventions and false glosses , and all such , who in any measure darken and cloud the simplicity of this gospel , its glory and singular beauty . 2. such are to be rebuked , who persecute the ve●y name and profession of the gospel , and all who adhere to the same , as many do , who ( ●f possible ) would drive it out of the world. o! what aileth them , and offends them at this gospel , which is so ●ull of glory , and bringeth glory in it to poor soul● ? surely such men must be driven on and acted by the spirit of the devil , who is an unreconcilable enemy unto this gospel of glory . 3. it is for rebuke to such , who are enemies to the power and purity of the gospel ; who thô they may readily stand for the profession of it , and own that , yet their heart riseth against the life and power thereof , wherever they discern it ; and as a fi● occasion ●ff●rs them , they but laugh and mock at all that is more than an outwar● prof●ssion . it s true there is a beau●y and glory to be seen in the very ou●ward dispensation of the gospel , when performed in gospel purity ; but the more special glory , with the riches of the glory of the gospel , l●eth in the power thereof upon the soul , leading captive to the obedience of faith , and bringing them unto subjection unto christ ; and their heart riseth against that , wherein the glory and power of the same do●h most signally appear . 4. such are to be rebuked , who bring stains and shame , through ●h●ir scandalous life upon that gloriou● gospel , bringing up an evil report upon th● same ; and thereby occasioning enemies to desp●se and con●emn the same : o! what a da●k cloud doth the scandalous lives of profess●rs , raise over the ●ace of this sun ? this is far from adorning the doctrine of god our saviour in all things , which is required tit. 2.10 5. such are to be reproved , who will not s●ffer this glory , once to enter their souls , who c●st no● up the door of their souls , that it may enter in , and call not to the god o● glory , that he. who commanded the light to shine out of d●rkness , ma● shine into ●heir hearts to give the light of the knowledge of the glory of god , in the face of iesus christ. 2 cor. 4.6 . but on the contrary makes themselves hard against it , and refuse to accept of it : as appears from the following particulars . ( 1 ) they resolve to keep their old way , whatever be said unto them , they will not alter , they will remain the old men and the old women still . ( 2 ) they refuse to subject themselves unto the righteousness of god , and endeavour to establish a righteousness of their own ; now herein lyes the glory of the gospel , that it breaks us off from that course of self-seeking , that we might live and grow up in him , who is the head in all things . ( 3 ) they will not submit themselves unto the conditions of the gospel covenant , nor receive christ as he is offered in the gospel . ( 4 ) they will not forsake their old lovers , and especially that ash●aroth , that prime dagon , and principal idole self ; now the power of the gospel appears herein , that it makes the soul put out its right eye , and cut off the right hand , and cast away all its own righteousness , as so many menstruous cloaths and fil●hy rags . 4 vse . this requires of us sundry du●ies . as 1. we ought then to be very thankful unto god , that ever it hath pleased him to tryst us in the time and ●lace of his manifesting this glorious mystery ; what are we better than others , that have gone before us , or than many that live in other places of the world , who have never a● ye● s●en one blink of glo●● ? providing we could prise a right the worth o● this treasure , we should see ou● unspeak●ble and great obligations to thankfulness , 〈◊〉 as we would be forced to cry forth , what shall we render unto the lord for this benefi● and infinite mercy ? 2. we should esteem highly of this gospel , and priz● it much , that our despising thereof provoke not the lord to remove it ; that the sun might not go down over the prophets , nor the day be dark over them mic. 3.6 . and lest he might give us up unto the lusts of our own heart , and give us darkness in place of light , for our misprising and undervaluing the glory and light of the p●●cious gospel . 3. we should be much it p●ayer , to hold the gospel still in its power and purity amonst us , that it may shine in the midst of us , in its glory and beauty , as the power of god unto salvation . 4. we should endeavour on all occasions greatly to welcome ●he gospel amongst us , and to be ware that we oppose not the power and operation● of the same . o let the glory thereof shine it our h●arts ! and for that eff●ct let us lay ope● our selves to the beams of the same , that they may have free entry into our souls : les us lay aside all prejudices and love to our idols , and receive this light and glory in love , 5 let us not be satisfied until that we see and obtai● a more clear discovery of the riches of the glory of this mystery . to wit. ( 1 ) that this gospel discovers to us our wre●chedness , emptyness , madness , poverty , nakedness and every way undon●n●ss . ( 2 ) that it holds forth unto us the excellency of christ , in his person , nature , offices , works , and employments in the world. ( 3 ) that it draws hearts to him , and from our selves , and from all other lovers and vanities , wherewith heretofore we have been betwitched . ( 4 ) that it unites our souls to him through fai●h , that we may live in him , and he in us , and be one in him. ( 5 ) that it enclineth our hearts , unto a swee● union with the gospel comman●s , and to a living by faith in christ , and to a depending and resting on him for salvation , through his offe●ing of himself , and through his media●ory righteousness offered and hold●n for●h in the gosp●l ▪ and impu●ed ●o believers th●ough f●ith . ( 6 ) tha the discovery of this gospel makes us ●●ll in love with holiness , an● to work out our salvation with fear and trembling , leaning on jesus by faith , drawing life and power from him , who is given ●or a covenant un●o the people , that we might so g●ow up and bea● fru●t in him , and go from streng●h ●o streng●h in him , untill we appear be●or● god 〈◊〉 zion 5 use. this requires ● sel●-searching , whether or not we hav● ever attained a sav●ng si●ht of this glory , the riches of the glory of ●his mystery : and we may know it by these mark● as 1 mark. the light of the gospel discover● a fulness , a sensible fulness , a soul-satisfy●ng , and a soul-saving fulness , and a free and gracious fulness in christ. 2 mark. the light of the gospel discovers , i say , where this glorious light comes , it discovers sel● ▪ emptiness , self deceitfulness , and loathsomness . 3 mark. it takes the soul captive instantly to make choise of christ for all , to esteem of him above all , as the chief among ten thousand ; and to lay hold on him , on his own terms , with heart and hand , and to accept of him for all our wants , and for all that we desire , and to rest fully satisfied and content with him. 4 mark. it inclines the soul sweetly to employ christ in all their needs , to give him constant employment in all his offices , until he bring them home and land them in glory . 5. mark. it makes the soul , that hath a right discovery thereof , fall in love with holiness , and to make conscience of their ways , to walk circu●spectly to the glory of god , and to the praise and adorning the gospel profession , to the engaging of strangers unto the ●eceiving of the gospel . 6. mark. it will give them a high esteem of all , even of the smallest ordinance and institution of christ , and make them careful ●o keep them pure , and to improve them to the right end , and will make them help to maintain his cro●● rights and priviledges . ●s king in his ow●●●urch , and chief commander in ●is own house . — among the gentiles : these 〈…〉 of glory , 〈…〉 things . 1. 〈…〉 ●●credible in th● beg●●●ing of th● 〈…〉 the gentiles should be 〈…〉 priviledge , and exal●ed to 〈…〉 glory : for 1. 〈…〉 o● christ. 〈…〉 the 〈…〉 unto the 〈…〉 ordained , 〈…〉 first off●● of the g●spel , 〈…〉 to 〈…〉 with an 〈…〉 way of 〈…〉 mat. 10.5 . 〈…〉 who● are 〈…〉 enemies or 〈…〉 cou●● not only not tolerate , tha● 〈…〉 should be partakers of that 〈…〉 bad to spr●●● to 〈…〉 , th● be saved — 1 thes. 〈…〉 worl●●either 〈…〉 of heaven , 〈…〉 further the apostles themselves notwithstanding of their ample and large commission to g● and teach and baptize all nations . math. 28 ▪ 18 , 19. and notwithstanding they were fo● that end qualified and furnished , with extraordinary gifts of the holy ghost , yet could hardly be perswaded to preach this word among the gentiles ; for we find that peter w●● examined by the rest of the apostles , for b● going unto cornelius . act. 11.2 , 3.3 . th● gentiles were looked upon with an ill eye an● contemned , therefore called sinners of th● gentiles . gal. 2.15 . and as without christ , so aliens from the common-wealth of israel , a●● strangers from the covenants of promise , havin● no hope , and without god in the world. ephes. : 12.4 . yea they were accounted dogs , an● unworthy to eat of the childrens bread ▪ se● on that ground , christ seemed to cast off th● poor cananitish woman , to whom he answered , i am not sent , but unto the lost sheep of the house of israel . math. 15. 2. notwithstanding of all this , the lor● so ordered it , that the gospel got entranc● under the gentiles , while he sent his apostle● among them , and blessed their labours , amongst them . act. 13.46 . and 14.27 . a●● 15 3 , 7.14.15 , 17 and 18 , 6 yea the ie● rej●cting of the gospel , occasioned the preaching of the same under the gentiles . a●● 23 46. and 8.6 . and the di●●i●●shing of 〈◊〉 iews , was the riches of the gentiles . rom. 11.12 . 3. hereby were the prophecies concerning christ , and his kingdom fulfilled ; the root ●f iesse must stand for an ensign to the people , and the gentiles must seek into it . isa. 11.10 . and 60.5 . his name must be great among the gentiles . mal. 1.11 . and to such , had christ a commission to come in an appoin●ed time isa. 42.6.49.6 . act 13.47 . luk. 1.32 . so must he bring forth judgement to the gentiles . isa. 42.1 . math. 12.18 . see rom. 15.9 , 10 , 11. 4. and as this was an eminent evidence of this mystery of wisdom , love , and free grace , which was long kept bide in the heart of god , ephes. 3.3 , 4 , 5 so was i● that the apostles , who for a time , were unsatisfied , therewith at last held their peace , and glorified god , saying , then hath god also to the gentiles granted repentance unto life . act 11.18 . and paul accounted it his mercy to preach among the gentiles . ephes. 3.7 , 8. and magn●fied his office thereby . rom 11 13. and we find him often glorying therein . 1 tim. 2.7 . 2 tim. 1.11 . which , as it should stir up our hearts to admiration over that wonderful love and free grace of god , who hath sought after the gentiles in clemency and mercy , who had been so long debarred ; and establ●shed usi●● the faith of the great things promsed unto ●ut in ●he word , now 〈…〉 to see the old prophesies and 〈…〉 were 〈…〉 als● 〈…〉 〈…〉 our un●o 〈…〉 p●ay for them , upon 〈…〉 g●ven on their acc●un● , 〈◊〉 the lord in due time will accompl●sh ; a●d besides it should make us lay to heart ou● duty in managing aright t●● pri●iledge , in the thankful acknowledg●ment of the lord 's undeserved love herein , and by hearty embracing and welcoming this offer , and to walk worthy o● the same , in all holy conversation , to the glory of god. qu●st . but providing it be asked , whe●her all the gentiles see the glory , and know the richer of the glory of this mystery . i answer , no : for all have not the p●eaching of the g●spel among ●hem . if it be ●urther asked , if all th●se , to whom thi● gospel is preached , see ●h●s glory ? i answer , no. but only the saints among the gentiles , as app●ar● from vers 26 this is made manifest to the saints . where we see that it is a●●ne ●he sain●s , who have obtained g●ace to beli●ve this g●spel , and not every one who hears i● preached , who d●scern the riches of the glory of this mystery , which is in the gospel for 1. unto some he preaching of the glad tydings of the gospel , is the savor of death unto death . 2 cor. 2.16 . and unto their corrup●ed and prejudicated understanding it savours as a dead carion , wherein their souls hath no pleasure , yea it is as d●ath ▪ so that their rejecting of the gospel , and their averseness from it , proves their death and 〈◊〉 . 2. unto some it is but foolishness , as it was unto the greeks . 1 cor. 1.23 . and matter of mocking and derision , as the doctrine of the resurrection , was unto these of athens act. 17.32 . many have no better op●nion of the ambassadours of christ , who are sent to preach the gospel , 〈◊〉 fest●s of paul , act. 26.24 . and of the believers of the gospel , than the pharisees had of the multitude ioh. 7 49.3 . unto some christ is a rock of offence , and the preaching of the gospel of christ , is a stumbling block unto them , even as unto the iews , who stumbled at the stumbling stone and rock of offence . 1 cor. 1. ●3 . rom 9.32 , 33. even as christ himself was for the fall of many , so the preaching of the gos●el is the occasion of the ruine of many . 4. many will not hear the gospel with faith , and therefore it cannot profi● them , not being mixed with faith in th●m that heard it . heb. 4.2 . neither will they receive it in love , nor receive the love of the tr●●h . 2 thess. 2.10 . and therefor● sa●●●oe 〈◊〉 ●hemselves unto th● righteousness of god , held out unto them therein rom. 10.3 . they will not suffer the word of instruction to get any room in their souls , but they receive this grace of god in vain , and through unbelief they reject it , they will not obey this form of doctrine , nor yeild themselves servants thereunto . 5. the god of this world hath so blinded the minds of them which believe not , that the light of the glorious gospel of of christ , who is the image of god , cannot shine unto them ; so that they can discern nothing of the glory of the same . 2 cor 4.4 . and some blinded by a judgement from god , are therefore no co-partners of this revelation . math. 11.25.6 . some see a glance , some da●k half glimmerings , of this glory , but discern not the glory of this mystery , they get some sight , which may occasion some litle work and operation in them , nevertheless they continwe strangers unto the true spiritual glory thereof : for ( 1 ) they may see so much therein , as may engage them to a profession of the same , for a time in a fair day , when i● is accompanied with no persecution ; but ●ven as the stony ground having no deepnes● of earth , whe● persecution comes , they immediatly forsake the gospel , and turn their back upon it . math. 13. ( 2 ) they may readily see so much in it , as makes them willing●● to part with somewhat , but not that in●● which will make them willing to forsake 〈◊〉 for christ ; the cares of the world , doth not only choak all again , but creats a mist in their eyes , which totally cloudeth and darkneth this glory ( 3 ) they may see that which may inwardly affect them , as agrippa to be almost christians . act. 26. and no more . ( 4 ) they may readily have some general knowledge of the letter and out-side thereof , and may be great doctors and learned preachers , and nevertheless wholly strangers unto the power and life of the same . ( 5 ) yea they may attain some resemblance thereof , and as it were some glorious sparklings , such as the apostle speaks of , heb 6.4 , 5. but alone unto true believers , the lord maketh known and manifesteth this glory , and maketh them to see the riches of the glory of this mystery ; these see it , to whom he discovereth those secreets which are kept hid from the wise of the world ; they s●e it , who see that glory , which changeth the soul , so that thereby , they are changed into the same image , from glory to glory , even as by the spirit of the lord. 2 cor. 3.18 . but what is that sight they get , which others are strangers unto ? ans. 1. they see a special necessary good , which deeply affecteth the heart ; others only win at some conceptions , that goeth no further , than the head. 2. they see something directly applicable unto to their case and condition , and is very sut●able unto them , where●● others look on these things , a● more the concernment o● others than themselves . 3. they see the good is co●pleat , all-sufficient , necessary and satisfying , which is held out in this gospel , and therefore they seek not after more , provi●ing they obtain that , they judge their lot is fa●len unto them in pleasant places , and that t●ey have goodly heritage . 4. they see somewhat of that soul-ravishing profound counsel of redemption , wherein all the persons of the tri●ity are engaged to carry on and perf●ct the same , and ●●ey see herein such glory , that it makes them long for heaven , that they might obtain a more broad and wide look o● that divine mysterious on-carrying of the wa● of salva●ion , wherein so much of god , and of his glorious attribut●● , in such a lofty way doth appear . 5. th● 〈…〉 that therein , 〈◊〉 reache● 〈…〉 soul , a●d make●h them , that 〈…〉 〈…〉 〈…〉 and soul , giving their 〈…〉 , as be●ng al●ogether p●ecious 〈◊〉 soul satisfying . 6. they see that which makes them 〈◊〉 willing , and 〈…〉 all and ●●ll every thing , 〈…〉 once they 〈…〉 invaluable 〈◊〉 7. they se● that light which hath that pow●● and force therein , that bringeth under their irregular love to the world , and all other vanities , together with the strong corruptions that molest them . 1 vse . it needs then be no strange business , that there are so ●ew , that highly esteem of this gospel , and that so many undervalue and contemn it ; seeing there are so few real saints , who alone can see the glory and singula● excell●ncy of this gospel . oh! it is a sealled 〈◊〉 , even unto them who 〈◊〉 hear it , 〈…〉 the ou●ward ●h●ll , and 〈…〉 sweet and deli●a● kirnel 〈◊〉 . 2 vse . behold here ●he touch-stone , whereby every one must ●●●mine himself , and judge of himself , wh●●her 〈◊〉 be in the faith or not ; this special sight and discovery is alone peculiar to believe●s , the spirit of light which they have received in the gospel , makes them now see another sight than formerly they could apprehend or understand . o the depth of wisdom , power , love , grace , righteousness and mercy , which we now daily more and more discover ! o what heavenly and divine glory shines therein , and ●ha● in the very meanest of all christ's precepts ! othe●s take but a carnal and general look of th●se ordinances , and therefore not so tender nor so zealou● of them , who can bear with the mixtures and inventions of men amongst them , and can fancy a beauty , decency and consistency in these inventions , whereas there is nothing in them but a vile deformity : and as for the substance of the gospel , the glad tydings of peace & reconcîliation with god , it is unto them an indifferent business far from being all their salvation , & all their desire ; their hearts cannot embrace the gospel , as the glorious manifestation of the son of god , which brings to light , life and immortality ; they see not the glory of god in the face of jesus christ. wo then to such , who have not more knowledge of this business ; then 1. a literal speculative knowledge of this glory of god , which pusseth up , and filleth the soul with wind and vanity , and never sinketh deep into the soul. 2. a tickling outward motion , with somewhat of acquired knowledge , that only affecteth the person , as the lovely song of one that hath a pleasant voice . ezek. 33.32 . their ears are tickled with the new tydings of salvation , and of a mediator to preserve them from the wrath of god , and that is all . 3. who have no more than some small tastings in the time of a communion , or at some o●her solemn occasion , that take● more on them than ordinary , but is instantly suffocate , without taking further root . 4. wo also to such , that have but some light that forceth to some half works , and to some raw wishe● , that all might be better , some flashes of resolutions and hasty undertakings , which occasioneth somewhat that looketh like a change , thô ●las ! their heart in the interim is cleaving to their abominations , and going out continually after their covetousness . to whom god would make known , &c. these words may have respect both to the outward manifesting of the mystery of this gospel truth ; as as also to the making known and discovering of this truth of the gospel effectualy on the heart , which is more especially here to be understood , because that this revealed mystery is calldd , christ in them , the hope of glory . in respect of both these , the words hold forth two thing● : first , that this revelation is of god. secondly , that it is an act of his free grace and free love. as to the first , to wit , the outward making known of the gospel ( which we shall pass in a word ) we see , that as this gospel is alone of god , who is the author thereof , so the outward publishing of the same dependeth on his free grace and will , so that he sends it to whom he will , and to whom he will , he sends it not ; see act. 16.7 . the spirit suffered not paul , and his companions to go unto bithynta : however satan and his instruments may have a hand therein , nevertheless we are to look mostly to god , who has the chief hand in i● ▪ who followeth his own resolution , sending the gospel , where he has any to bring in thereby , be it one soul or moe , or to 〈◊〉 one lost groat , or one wandering sh●●p , which finding incapacitate either to le●d or drive , he taketh it on his shoulders ; rej●ycing . luk 15.5 . christ went ove● to the g●da●ens ●or one poor soul : paul 〈◊〉 charged to abide at 〈…〉 the 〈…〉 gospel of salv●●ion , and th●t 〈◊〉 〈…〉 the publishi●g of 〈…〉 time and place , w●er● 〈…〉 providence of god have ou● 〈…〉 that we abase our selves in 〈…〉 be ashamed of our unsuteable 〈…〉 him , who hath sought us ou● , 〈…〉 many thousands , whereas we 〈…〉 as any , only th●t he 〈◊〉 give ●●●vidence of the freeness of his 〈…〉 3. that we walk more 〈…〉 benefit , that he 〈…〉 the 〈◊〉 , when 〈…〉 the conside●●●ion 〈…〉 as to ●ear , 〈…〉 the remov●●● the 〈…〉 us , as he 〈…〉 revel 2.4 . tha● 〈…〉 god 's soveraign t● , who singularly in this disposeth as he will : our carnal hearts are sometimes ready to rise against him , and to wonder wherefore he suffers so many rich nations to be so long without one word of the gospel of salvation , and suffers it to remain there , where the people i● wearied thereof , and would willingly be quite of it ; but his will should answer all such objections in us , and settle all such distempers in our hearts : we must be satisfied herein , for he doth what he will in heaven and earth , and gives no account of what he doth . as to what relates to the other part , which is here principally to be understood , we learn. first , that it is god alone , who can make known unto the soul the glory and riches of this mystery , and do●h effectually publish and reveal it ; this requires the revealing of the arm of the lord. isa. 53.1 . for flesh and blood cannot do it , but the father which is in heaven math. 16.17 . and the spirit . ephes. 3.5 . the god of our lord iesus christ , the father of glory , must give unto us the spirit of wisdom , in the knowledge of him. ephes. 1.17 . see vers. 9. therefore the spirit is promised for that effect . ioh. 14.26.1 cor. 2.10 , 11 , 12. gal. 1.16 . this appears further from the natural state of mankind , who cannot know these mysteries without a divine powerful revelation & manifestation of the same in them . for 1. natural men are by nature blind , without knowledge , lying and living in darkness ; and wha● can they then discern ●n these m●steries ? revel 3.17 . luk 4.18.1 pet. 2.9 . act. 26.18 . isa 42.7 . they are in darkness , and darkness hath blinded their eyes , 1 ioh. 2 11. they walk in darkness , and ly in da●kness . 1 ioh. ● . 6 . 1 ioh. 2.9 they are of darkness . 1 thess. 5.5 . they are called darkness it self . ephes 5.8 . yea under the power of darkness . col. 1.13 2. therefore they are under a natural impotency and unfi●ness to understand the things of god. 1 cor. 2 14. the natural man receiveth not the things of the ●pirit of god , for they are foolishness unto him , neither can he know them , because they are spiritually discerned . 3. besides this natural impotency in the understanding , to take up and know these mysteries , there is also an acquired moral inability seated in him , through misunderstanding and prejudice against the mysteries of god : for it is said of the natural man , 1 cor. 2 14 that he receiveth not the thing of the spirit of god , for they are foolishness unto him ; therefore , was the preaching of christ cruc●fied , unto the jews a stumbling block , and unto the greeks foolishness . 1 cor. 1.23.4 . yea the carnal understanding is enmity against god ; it submits not it self to the law of god , neither can it . rom. 8.7 , 8. so that there is also a pravity and impotency in their will ; therefore saith christ , that a corrupt tree cannot bring sorth good fruit. math. 7. the ethiopia● canno● change his skin . ier. 13 5. there is an acquired habitual ave●ssness , through the pravi●y of our inclinations : by nature people are so w●dded and glewed to their lusts and idols which they will not ●ors●ks ( which augments their natural antipathy against the gospel ) so that they are enemies in their minds by wicked works col. 1.21.6 . besides all this , the devil , who is the god of this world , i● working in th●m . ephes 2.2 . who more especially so blinds the minds of those who do not believe , that the light of the glorious gospel of christ , who is the image of god , may not shine unto them . 2 cor. 4.4 . this needs no ●u●ther evidence , being more than manifest by daily experience ; no preaching will once pick on some ; yea christ himself preached unto many who go● no profit thereby ; the great things of god's law , are accounted bu● a strange thing by some . hos. 8. many have eyes and see not , ears and hear not . 1 vse . we are hereby called to be established in ●he faith of this truth , that it is only a divine power , which can mak● known unto us and in us the gospel truths ; we by industry and education , with some ordinary light of the spirit , may win to understand the letter of the gospel ; but in respect of the saving manifestation of this mystery , there is a necessity of a real , discriminating , special , immediate , inward and powerful operation of the spirit of god in the soul , driving away the natural darkness , and received prejudices , creating divine light in the mind and understanding , and so forming in the soul , a spiri●ual patern of the glorious mysteries of the gospel : for until this enlightning operation and revelation of the spirit come , all will be to no purpose . 2. vse . so should we have a loathing and aversion of that dreadful doctrine , which says , that this divine spiritual enlightning is not needful , but alledge that moral perswasion , with the outward revelation is sufficient ; whereas none who hath any knowledge of his own heart can be so stupid , that he should not see so much of the darkness of his own understanding , that no less than a divine power must be exercised and put forth in order to this his enlightning : and what doth this opinion else , but signally vilifie , and palpably deny the divine mystery of this revelation , and lamentably blow up the empty creature with pride , ambition , and a foolish conceit of himself to retain somewhat , whereby he may ( as he ●ancies ) be the less obliged to god , and may have ground to thank himself , to sacrifice unto his own net , and burn incense unto his own drag . what a ruining and dreadful enemy is this opinion , against the exalting of the power of god's grace , and against folks carrying therein with subordination and dependency on god , and against all prayer unto god. 3 vse . however this be only god's work , and his powerful work ; nevertheless none ought because of his impotency and natural ignorance to account himself therefore discharged , exeemed or delivered from guilt : for ( 1 ) our natural impotency is our sin. ( 2 ) besides there is ever real opposing and rejecting of this light , in all such as are come to the years of discretion , who hear this gospel , and a wilful contemning of this light , which will abundantly stop the mouths of every one ; and this often appears either by their neglecting of the means , or by their negligent and sloathful improving of the same , and their not using , but misusing of the light which they have , &c. 4 vse . notwithstanding this be god's work , yet we should not cast off the means , for hereby it pleases the lord to convey life , and to come with that light and enlighten when and where he will ; for it ple●sed god by the foolishness of preaching to save — 1 cor. 1.21 . and faith come●h by hearing . rom. 10.17 . and however the means in themselves can do nothing , yet being ordained by him , as it is our duty , so we may have peace in waiting on the ●ree and glorious king , where he commands us to wait , and our waiting will sharpen our desires and longings after that blessed light ; yea when we are disappointed and cut off in our expectations , even this must serve for the further humbling and abasing of our selves , and to make us the more earnestly cry out unto him , who is the fountain of light , that he who has caused the light to shine out of darkness , would shine in our hearts , in giving us the light of the knowledge of the glory of god , in the face of jesus christ. 2 cor 4 6. our attendance on the means should be constant , because we know not , when he may come ; it is good to sow by all waters , and to sow morning and evening , and in our du●●es alone to eye him , knowing that all must come from him. and albeit there may many discou●agements arise to cause us give it over ; partly from without , sa●an crying , it is in vain to wait any longer , and partly from within , our hearts , looking on it as a desperat work ; yet this consideration that this enlightning is god 's working , may encourage and set us foreward again ; for god is a soveraign king , free to come when he will , so is he gracious and merciful , and can and will pass over many enormities , and much opposition ; yea ●urther for quieting of our hearts under all objections whatsomever , this may suffic● , he is god almigh●y , and unresistible in his workings ; he shall work , and who shall hinder it . 2 dly . moreover , we should learn from hence , that god maketh known this glorious mystery to whom he wi●l most freely , without hyre or price , it is an act of his wonderful free g●ace , he would make known &c. not by reason of any deserving or worth , in us , or by vertue of any pliabliness , or readiness in those , to whom ●his is made known , or of any necessary connexion betwixt the preparation in them and his work ; but meerly from his free grace and good pleasure ; for he is found of them that sought him not isa. 65.1 . therefore it is through faith that we are saved , and faith is not from our selves , it is the gift of god. ephes 2.8 . and not by the works which we have done , but accord●ng to his mercy we are saved . t it 3.5 . 1. vse . for instruction , and this should learn us , 1. to admire this wonder●ul and undeserved love towards us in this mystery , in respect of the very outward making known of the same to us , when kingdoms and nations more preferrable than we , ly still in darkness , or have corrupted and undone these truths by their errors . 2 that we with all ●hankfulness heartily acknowledge this mystery , and walk humbly under the sense of this undeserved favour . we are to fear the lord and his goodness , as also to meditate what an account we have to give for these rich mercies , lest we misimprove the same , and turn his grace unto wantonness , seriously laying to heart , that it shall be more tolerable for sodom and gomorah in the day of judgement , than for such , who have had these manifestations , and this light among them , and notwithstanding have desired darkness rathe● than light. 2. vse . for warning unto such , to whom the lord in a saving way , hath made known the riches of glory , by bringing it into their soul with power and efficacy : namely , 1. they should walk worthy of such grace and love , by carrying themselves humbly before him , remembring their nativity and the rock from whence they are hewed , that free free grace may get the honour of all 2. they should live in the admiration of this rich and free grace of god : what were you , or your fathers house , that god should have cast his eye upon you ? what could he see more in you , than in others , who yet 〈◊〉 in darkness , without these saving discoveries ? 3. they ought to endeavour to commend the riches of this grace and goodness to others , to speak good of him , who hath been so good to them . 4. they ought to make use of these discoveries , which god hath given them for the advantage of others , doing their outmost to win others , and to hold out somewhat of that light to others , that they may be brought in thereby . but i hasten now to the last point in this verse . to wit , that christ i● the soul is the riches of the glory of this mystery made known in the g●spel ; which is christ in you , saith he . this truth contains these three particulars . first , that a soul-union wi●h christ is the first intention , chief scope and d●sign of the gospel : this principally is intended therein , that christ may be near hand and within the soul. a second is , that in this union , consists the riches of the glory of the gospel , thereby is this riches made known , and here is their center : for the soul that is in possession of this union , is likeways partaker of the riches of this glory . thirdly , that this union of the soul with christ , or the bringing of christ unto the soul , is only the work of god , for he maketh known th● riches of the glory of the gospel . as to the first of these truths , we are to observe these two things , 1 ▪ that until ●he gospel come unto a soul with power and efficacy , the soul is without christ. 2. that the gospel is the instrument of god , whereby this union between christ and the soul is carried on ; and this is the end and design thereof . the first which is here premised , is clear from ephes 2.12 . before the gospel came to the ephesians , among the miseries wherein they were , this was the chief , that as they were withou● g●d , so also wi●hout christ , when the gospel fi●st comes among a pe●ple , it finds them fitting in da●kn●ss , and in the reg●on and shadow of death . mat. 4 16 ●sa . 9 2. and under the power of satan . act 26.18 . therefore it was the principal work of the apostles , where they came to preach christ , act. 9 20. and 8 5 vse . this being sufficiently clear , we are to lea●n thus to make use of it . as 1. earnestly to seek ●fter more solid and real convictions of these t●uths ; many yet lying in nature , and before whom the light of the gospel hath never shined in its power , dream notwithstanding that they have christ in them as well as others , and so deceive their own souls , and disappoint the great end of the gospel . a full conviction hereof , should dispose folk more earnestly to give ear unto the preaching of the g●spel . 2. these fools must not imagine i● sufficient , that they have the outward ordinances of the gospel , and under the administration of the same : for unless the gospel do come in p●wer , and in the evidence of the spirit unto ●h●m , the● may nevertheless abide without christ : yea and until they fi●d this in them , they will certainly continue christless and graceless . 3. they are called then to cry unto the lord , that he would reveal his arm in the preaching of the gospel , that they may not longer continue in in their s●d and lamentable condition the second is , that this gospel , and the administration of the same , is the appointed means , whereby this spiritual and saving union , is carried on , and that this is its princ●pal end and d●sign , appears from these g●ounds . 1 st . here is the off●r of this reconciliation and union held ●orth , christ comes in the preaching of the gospel ; and 1. he tells what is his father's mi●d and will , namely that they should accept of him , believe in him , and let him into ●he soul , for this is the great commandment and so much called for duty . ioh. 6.29 — this is ●he work of god , that ye believe on ●im , whom he hath sent . 1 ioh. 3.23 . and this his commandment , that we should believe on the name of his son jesus christ. 2. he entreateth them in his father's n●me to come , to open unto him , that he might come and take up his habitation with them . isa ●5 . 1 . revel 3.20.3 he pr●sses and drives on his request , su●e and desire , with many arguments and motives , as we have evidenced formerly . 4. he removes all the difficulties out of the way , by answering all objections , preventing all discouragements . o how full is the gospel of this ! 5. he upb●aids them that they come not unto him. joh. 5.4 . ye will not come to me , that ye might have life . 6. he waits patiently , with much longanimity upon them , ●●newing his sute● , cries and intreaties . a● which is palpable in the administration of th● gospel ; whereby appears sufficiently th●● this union betwixt christ and the soul , is th● great design and end of the gospel . 2 dly . herein the gospel , the conditions ar● cleared and laid open , whereupon this union must be accomplished ; namely , 1. that w● forsake all other lovers , and be fully satisfied that thereis a separation between us and them ; for we must foresake our fathers house , providing we will ●ave the king greatly to take pleasure in us . psal 45.10 , 11.2 . that we receive him freely without money and without p●ice . isa. 55.1 , 2.3 . that we receive him wholly , even as he offereth himsel● to be married unto us , that is as a priest , prophet and king for we must receive all of him , and not ● part of him. joh. 1.12.4 . that we receive him fully without reserve , absolutely without exception , seeing he is altogether lovely , and every way useful and absolutely ne●essary . 5. that we receive him for every work and imployment , for sanctification as well as justification . 6. that we jointly deny our selves , take up his cross and follow him. mat. 16.24 . 3 dly . in this gospel , we have the nature of this union . viz. the indwelling of christ manifested unto us : for here is declared , 1. that is indwelling of christ , and union with him , mysterious . profound , unsearchable , and comprehensible , ephes : 5.32.2 . that is wholly spiritual , so that they become ●he spirit , 1 cor : 6.17 . they are made parkers of his spirit , rom : 8.9.3 . that it a near and inward union , so that no com●●rison can sufficiently demonstrate it , as we ●●ve heard before . 4. that it is permanent ●●d inviolable , nothing can make a separati●● here , rom : 8.38 , 39.5 . that it is glo●●ous & exceeding excellent . 6. that it is very useful and profitable union , having ●●effably great and wonderful advantages , ●oth here and hereafter . 4 in this gospel we have what christ did for ●●e carrying on of this union , how he is be●●me a mediator & cautioner , taking upon ●●m to make peace and reconciliation ▪ and so 〈◊〉 satisfie justice for their sins , how in the ●●lness of time , he has come , and has given a ●●ll and perfect satisfaction according to his ●ndertaking ; how he hath purchased of the ●ather all that was accounted necessary for the ●●rrying on of this union in respect of the e●●ct ; how he lives forever as an intercessor , ●●r that end and effect ; how he as king and ●ead of the church hath appointed ordinan●es and laws ; how that he hath blessed them ●●cording to his good pleasure for that effect ; ●nd how he hath sent his spirit to work up his chosen to a cheerful receiving of his offer ; a● this , and much more is made known in the gospel . 5. here is held forth and cleared , what is required on our part , in respect of obtainin● possession , and to be possessed of this noble spirit , and to win at this union : namely , 1. tha● we forsake all our righteousness , with al● other idols and lovers , which poss●s● our so●l● 2. that we acknowledge and be convinced o● our own inability , and natural unwillingnes● to open unto him . 3. that we attend on th● means appointed , and on him in the mean● 4. that we lay a side all prejudices . 5. tha● we lay our selves open to his approaches . 6. that we cry and long after him , and his company so as we can . 6. here in this gospel is made known , tha● this opening of the heart for christ , is a wo●● above nature , and that christ is the au●ho● and finisher of faith , heb. 12.1 , 2. and that no man can come until the father draw him . ioh. 6.44 . 7. here is also discovered that notwithstanding ●he lord wonderful in council , mighty indeed , hath thought good through the foolishness of preaching to save those that believe , 〈◊〉 cor. 1.21 . and to make use of plan●ers an● waterers , albeit neither of them can do good , providing he give not the increase . 1 cor. 3 ▪ 5 , 6 , 7. and therefore hath he sent labour●rs to his vine-yeard to labour and work there , ●o that they are labourers together with god cor. 3.8 , 9. he sends his servants , as so ●any amb●ssadors to court a bride for christ. ● cor. 5.20 , and 11 , 2. therefore they ●ome in their masters name , and lay forth ●he articles of agreement and reconciliation , ●nd he himself must and will through his spirit ●etermine and perswad unto an opening . vse , from all that is said appears that the gospel and the preaching of the same is the ●eans appointed of god , for this end , and ●hat it is the chief and grand design of the preached gospel to work up the soul into this un●on with christ , and make the heart to open , ●hat the king of glory may enter in : which ●hould incite to these things . 1. to a high es●eemation of the gospel , as being such a noble mean ordained for such an excellent end ; to account highly of it , ( i say ) and of such who are appointed to carry these glad tidings of the great salvation , and to ha●ken unto it & them , as such noble means of gods appointment . 2 that we may have this end before us in the administration of the gospel ; the ministers should so preach it , and the people should so hear it , as a mean ordained for that end , and never to rest s●ti●fied , or much less to think all is well , until this end be first attained , to wit , that christ be formed in the soul : o! it were desireable to see that the ministers in preaching of the gospel were ( as it were ) traveiling 〈◊〉 birth to obtain this end , gal. 4.19.3 . that 〈◊〉 lament the estate of such who miss this glorio●● gospel , & of those who have but the sound of t●● gospel without the power thereof . 4. that 〈◊〉 be thankfull for this inesteemable priviledg● and so be sensible of the same , and be care●●● that we provoke not god to remove this adva●tagious & most useful candlestick . 5. that 〈◊〉 have compassion on those who are desperat● wicked , that they are so wearied of this prec●ous gospel , that they hate , oppose , ruine , y●● persecute the same : o what a misery is th●● for poor souls to forsake their own unspea●able riches . the third thing is , that this vnion , to wit● christ in the soul , is the riches of the glory 〈◊〉 this gospel mysterie ; and this appears . 1. in th●● it is the principal and chief business , which th● infinitly wise god had be●ore him in the eternal counsel of his will , to work out by th● dispensation . 2. the lord who is the autho● of this gospel , is thereby gloryfied in his glorious attributes , christ exalted and made 〈◊〉 see the travel of his soul , and the pleasure o● the lord prosper in his hand , and the grea● designe therein principally intended next th● glory of god , to wit , the eternal compact between god and the mediator , is then begun 〈◊〉 be accomplished . 3. all the draughts of th● glorious gospel , terminate here as in a cente● 4. then beginneth ●he soul to kn●w what are the excellen● riches of the 〈◊〉 of love , grace and w●sd●m , that are brough● to light throug●t the g●spel , then , and not untill then , begin ●hey to be part●k●rs thereof . vse , this serves to set us all a wo●k to a serìous enquiry and tryal , if the gospel hath had these noble fruits in us , which may be known from what hath been formerly mentioned of christ his being in the soul : and we are never to think we see or know any thing of the r●ches of the gospel , ( how great soever a measure of kn●wledge otherwayes we may have attain●d , or be partake●s of ) un●il this union be wrought ; and prov●ding this be wrought , then we may well sit down contented , what ever other things we want , as having now in thi● union the whole riches of the g●spel , as in a treasure laid up in our souls . o what a condition must this b● ▪ the last thing i● , that thi● fruit of the gospel , and ●his sh●rt compend of the riches of its glory ; is of god , and wrough● by him , he makes i● known , and the reason is clear ; ●or , 1. man by nature hates christ , will no● welcome him , much less let him in to dwell in the soul ; they hate bo●h him and his father , ioh. 15 24 2ly . the l●gh● which must discover this enmitie , together wi●h the miserie that accompanieth their estate , who are w●thout christ , is divine ; these saving discoveries are only attainable through a divine supernatural illuminati●● ▪ now it is god alone that openeth the eyes of the blind . 3ly . as it is god alone that taketh away the natural blindnes● of the understanding , and sends divine light into the soul ; so must he guard off , and remove the natural pravity of the will , and do away the stony heart , and make his people willing ; after this manner must he open th● heart , as he opened the heart of lydia , acts 16 . 14.4ly . even so must god by his immediate powerful grace effectually work the consen● unto the offer made in the gospel ; and how ever this work of the lord be powerfull and irresistable , overcoming all opposition from without and within , nevertheless it is without force and violence ; for though he draw , yet he draweth with the cords of men and bonds of love , strongly convincing , making the soul effectually to submit and give it self over , seing the heart is in his hand , he can turn it whether he will ; as he pouers in grace , so he makes the soul willing . 1. vse . this should serve to teach those who are made partakers of this union , to know whom they have to thank for it , and who should have the praise and the honour of this noble and glorious work , and make them far from thinking or saying , that they themselves have made the difference , or from offering sacrifice unto their own net ▪ in respect o● his grace . 2 , vse . this should also learn others , where the right door is ▪ whereunto they must betake themselves o! poor souls look to him , and to him alone , and wait at the posts of his door , forsaking your own strength , and despairing in and of your selves . finis . of the death of christ, the price he paid, and the purchase he made. or, the satisfaction, and merit of the death of christ cleered, the universality of redemption thereby oppugned: and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions, and objections of mr baxter. / by j. owen, minister of the gospel. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90278 of text r206527 in the english short title catalog (thomason e614_2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 221 kb of xml-encoded text transcribed from 55 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90278 wing o783 thomason e614_2 estc r206527 99865668 99865668 117916 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90278) transcribed from: (early english books online ; image set 117916) images scanned from microfilm: (thomason tracts ; 94:e614[2]) of the death of christ, the price he paid, and the purchase he made. or, the satisfaction, and merit of the death of christ cleered, the universality of redemption thereby oppugned: and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions, and objections of mr baxter. / by j. owen, minister of the gospel. owen, john, 1616-1683. [10], 97, [1] p. printed by peter cole, at the sign of the printing-press in cornhill, near the royal exchange, london : 1650. annotation on thomason copy: "4th oct.". reproduction of the original in the british library. eng jesus christ -crucifixion -early works to 1800. death -religious aspects -christianity -early works to 1800. redemption -early works to 1800. a90278 r206527 (thomason e614_2). civilwar no of the death of christ, the price he paid, and the purchase he made. or, the satisfaction, and merit of the death of christ cleered,: the u owen, john 1650 38882 15 310 0 0 0 0 84 d the rate of 84 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-09 elspeth healey sampled and proofread 2007-09 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion of the death of christ , the price he paid , and the purchase he made . or , the satisfaction , and merit of the death of christ cleered , the universality of redemption thereby oppugned : and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions , and objections of mr baxter . by j. owen , minister of the gospel . london : printed by peter cole , at the sign of the printing-press in cornhil , near the royal exchange , 1650. to the right honourable , oliver cromwel , esq lord lievtenant of ireland , &c. to excuse the dedication of a book , which seems not to be like apples of gold in pictures of silver , in a time of so much preparation for war , this is my apologie : the brief discourse following , being composed in ireland , where through the presence of god with you , in your great employment , i enjoyed peace and quietness for a season in the service of my master , and now stepping into the [ ⁂ ] world , by providence , upon your return into this nation , it seems to crave the signature of your name at the entrance : besides , being almost wholly polemical ( for men of learning also , have their polemicks , and those , as in the mannagement of some , as pernitious to the nations professing the name of christ , as the contest of the sword ) it layes a second claim therunto , from its proportion to the present work whereunto you are called forth . perhaps the differences , about which the contest here mannaged , is , may appear to some , not to be of so great weight and importance , as to deserve that serious and publick agitation , which is now given to them : especially in these dayes , wherein things of neerer concernment to the foundation of faith , do come continually under debate . but besides that no one title , of the faith once delivered unto the saints , is to be yeelded unto gain-sayers , the way wherby opposition is made unto any truth , is seriously to be considered . it was said of caesar , that solus accessit sobrius ad perdendam rempublicam , he alone ( amongst many other undertakers ) attempted soberly to destroy the cōmon-wealth , and therefore was the most earnestly to be resisted . in the broaching of many opinions , abhorrent from the truth of the gospel in these dayes , very few have gone soberly to work . for the most part , a perverse spirit of giddiness hath been mingled with their undertakings , wherby , though they have made a great noise in the world , and overthrown the faith of some , yet their beloved self-conceptions being full of self-contradictions , asserted with much passion and confidence , little reason or judgment , having no determinate end affixed to them , i no way doubt , but that in due time they will easily sink of themselves . he , with whom , in some part of this treatise , i have to do , hath been serious in his undertaking , and being not destitute of abilities for the carrying on of his intendment , it is requisite the truth by him mistaken , should receive a serious vindication , which i hope also is performed , so far as occasion , was by his writing , to me administred . neither will the things here discussed i am perswaded seem light unto you , who have learned to value every truth of god , at the rate , whereunto it is stamped from above : especially those which so neerly concern him , whom your soul loveth , as these following wil be found to do . for my own part , having no kind of interest in the things now a doing , neither one way , nor other , but only so far , as the great interest of christ and the gospel is concerned , nor any design in my thoughts , but only to lay hold of every orderly advantage to preach the lord jesus , and him crucified , even him alone ; and withal , to give testimony to the whole counsel [ ⁂ ] of god , as revealed in his word , in opposition to the many foolish delusions , which through the craft of satan , and the vanity of mens darkned minds , have got entrance into the world , continually lamenting the sad mistake of many ministers of the gospel immixing themselves so far in civil contests , as to make them oftentimes the subject of their publick pains in preaching and writing , i hope there is no need of an apologie , for my labouring in this kind . as to this presentation of these few sheets to you , besides what is above mentioned , my assurance of your faithful adherence to the forme of wholsome words , and pattern of sound doctrine , that cannot be gain-said , gave encouragement unto , june 1. your excellencies most humble and obliged servant , in our dearest lord , j. owen . to the reader . of all the controversies wherewith the disciples of christ , through the craft of satan , and their own knowing but in part , have in several ages been exercised ; there have been none of so great weight and importance upon all considerations whatever , as those which imediatly concern the person and grace of him , by whose name they are called . as his person was almost the sole subject of contest , ( of any moment ) for the space of many ages succeeding his converse in the flesh with the sons of men ; so in these latter dayes , through the darkness of their own spirits , and the seducements of the spirit of darkness , many in an especial manner do draw forth varietie of uncouth thoughts concerning his grace , and the dispensation of the love of god towards mankind in him . yet have not these things been so distinctlie mannaged , but that as they of old with their oppositions to his person , did also labour to decry and disanul the work of his grace , so many of those who of latter dayes have been led away into dangerous misapprehensions of his grace , both as to the foundation and efficacy of it , have also wrested the things concerning his person to their own destruction . of those that have entangled the spirits of the men of this generation , turning aside many from the simplicitie of the gospel , and the truth as it is in iesus , none have been obtruded upon the saints of god , with greater confidence , nor carried out to a more unhappy issue , then such , as assisting corrupted nature to unbend it self from under the sovereignty of god , and loosening the thoughts of mens hearts from their captivity to the obedience of the gospel , do suit the mystery of god in christ reconciling sinners unto himself , to the fleshly wisdom and reasonings of a man : it was in our hopes and expectation , not manie yeers ago , that the lord would graciously have turned back all those bitter streams , which issuing from the pride , vnthankfulnesse , and wisdom of the carnal mind , had many wayes attempted to overflow the doctrine of the grace of god , that bringeth salvation ; but finding now by experience , that the day of the churches rest from persecution , is the day of satan's main work , for seducing and temptation , and that not a few are attempting once more , to renew the contest of sinful , guiltie , defiled , nature , against the sovereigntie , distinguishing love , and effectual grace of god , it cannot but be convenient , yea necessary , that the faith once delivered to the saints , be contended for , and asserted from the word of truth , in the like publick way , wherein it is opposed . it hath been the constant practise of all persons in all ages , who have made it their design to beget and propagate a belief of any doctrine contrary to the form of wholsome words , to begin with , and insist mainly upon those parts of their beloved conception and off spring , which seem to be most beautiful and taking , for the turning aside of poor weak unlearned and unstable souls : knowing full well , that their judgements and assertions being once engaged , such is the frame of mens spirits under delusion , that they will chuse rather to swallow down all that follows , then to discharge themselves of what they have already received . upon this account , those who of late dayes have themselves drank large draughts of the very dregs of pelagianisme , do hold out at first , only a desire to be pledged in a taste of the vniversalitie of the merit of christ , for the redemption ( or rather something else , well i wote not what ) of all and everie man ; finding this rendred plausible from some general expressions in the word , seeming to cast an eye of favour that way in the light wherin they stand , as also to be a fit subject for them to varnish over , and deck up , with loose , ambiguous , rhetorical expressions , they attempt with all their might to get entertainment for it , knowing that those who shal receive it , may well call it gad , being sent before , only to take up quarters for the troop that follows . to obviate this evil , which being thus planted , and watered through other subtilties and advantages , hath received no small increase , i have once and again cast in my mite into the treasury of that rich provision , which the lord hath inabled many men of eminent learning and pietie , to draw forth from the inexhaustible store-house of divine truth , and to prepare it for the use of the saints . in one of those treatises , having at large handled the several concernments of the death of christ , as to the satisfaction and merit thereof , in their nature and tendency , as well as their object and extent , and finding some opposition made to sundry truths therein delivered , i have attemp●ed through the assistance of grace , to vindicate them , from that opposition , in this ensuing discourse , as also taken occasion to hold forth sundry other things of weight and importance , of all which you have an accoun● given , in the first chapters thereof , whither i remit the reader . for the present there are some few things , which ( christian reader ) i desire to acquaint thee withal in particular , which something neerly concern the businesse we have in hand . since , not only the compleat finishing of this treatise under my hand , which is now about 5 months ago , but also the printing of some part of it , the two dissertatious of dr davenant , of the death of christ , and of predestination and reprobation were setforth : in both which , especially the former , there are sundry assertions , positions , and thesis , differing from what is delivered in the ensuing treatise , and as i suppose repugnant unto truth it self : the whole of that perswasion , i confesse , which he endeavoureth in them to maintain , is suited to the expressions of sundry learned men , as austine , hillary , fulgentius , prosper , who in their generations deserved exceeding well or the church of god : but that it is free from opposition to the scripture , or indeed self-contradiction , is not so apparant . yea , through the patience and goodnesse of god , i undertake to demonstrate , that the main foundation of his whole dissertation about the death of christ , with many inferences from thence , are neither found in , nor founded on the word , but that the several parts therof , are mutually conflicting and destructive of each other , to the great prejudice of the truth therein contained . it is a thing of the saddest consideration possible , that wise and learned men , should once suppose , by tempering the truths of god , so that they may be suited to the self-indulgency of unsubdued carnal affections , to give any lustre to them , or in the least to remove that scandal and offence , which the f●eshlie minded doth take continually at those wayes of god , which are far above out of its sight . that this is the grand design of such undertakings , as that of the learned bishop now mentioned , even to force the mysteries of the gospel , to a condescention and sutablnesse unto the unpurged relicks of the wisdom of nature , when all our thoughts ought to be captivated to the obedience thereof , is to me most apparent . whence else should it proceed , that so many unscriptural distinctions , of the various intentions of god in the business of redemption , with the holding out for the confirmation of one part of their opinion , viz. that christ died for all , and every one , in such a sense , those very arguments , which the most that own the truth of their inferences , do imploy meerly against the latter part of their opinion , viz in some sense he died only for the elect , with sundry inextricable intanglements , should fill up both the pages of their discourses . it is no way cleer to me , what glory redoundeth to the grace of god , what exaltation is given to the death of christ , what encouragement to sinners in the things of god , by maintaining , that our saviour in the intention , and from the designment of his father , died for the redemption of millions , for whom he purchased not one dram of saving grace , and concerning whom , it was the purpose of god from eternity , not to make out unto them effectually , any of those means for a participation in the fruits of his death , without which it is impossible but it should be useless and unprofitable unto them : and yet this is the main design of that dissertation concerning the death of christ : what in that , and the ensuing discourse , is argued and contended for , according to the mind of god , we thankfully accept : and had it not been condited with the unsavory salt of human wisdom , it had been exceeding acceptable , especially at this time . for , 2 , that there are some more than ordinary endeavors for the supportment and re-inforcing of the almost conclamated cause of arminianisme , ready to be handed unto publick view , is commonly reported and believed : concerning which also many swelling words ( of which there lies great abundance on every side ) are daily vented , as of some unparalelled product of truth and industry , as though , nil oriturum alias , nil ortum tale , for the most part , by such as are utterly ignorant , how far these controversies have been sifted , and to what issue they have been driven long ago . for my part , as i have not as yet of late , heard or read any thing of this kind , either from publick disputes , or in printed sheets , but only long since exploded sophismes , inconsequent consequencies , weak objections , fully , soundly answered many a day since , nor by the taste which i have already received , have i any reason to expect from the great endeavours which are entring the city of god with io triumphs any thing beyond fruitlesse attempts to varnish over with plausible appearances , formerly decryed invectives and reasonings , whose deformity and nakedness have been often discovered to the lothing of them by the saints of god ; so i no way doubt , but that the lord , whose truth is precious to him , will continue to powre out , from the rich provision which he hath made for the use of his church , and laid it up in the lord jesus , sutable gifts and abilities , against all opposition whereunto by the craft of satan it is exposed : i shall say no more , though occasion be administred to deplore that successe , which the spirit of seduction that is gone out in this hour of temptation , hath had in prevaising upon them that live in the earth , to turn away their minds from sound doctrine and the forme of wholsome words : only i desire to commend the reader unto those two apostolical cautions , one , 1 tim. 1. 18 , 19. the other , 1 tim. 6. 20. and to commit him to the grace of god . may 15th . j. o. of the death of christ . cap. i. the occasion of this discovrse , with the intendment of the whole . a few words will briefly acquaint the reader with the occasion of this discourse ensuing : it is now about 2 yeers since i published a treatise about the redemption , and satisfaction that is in the blood of chrst : my aym was to hold out the whole work of redemption , as flowing from the love of the father , dispensed in the bloud of the son , and made effectual by the application of the spirit of grace : and because in this whole dispensation , and in all the method of gods proceedings to make us nigh to himself in the bloud of jesus : there is no one thing so commonly controverted , as the object of that redemption in respect of the extent of it : that in the whole , i did specially intend . what by the grace of him ( who supplieth seed to the sower ) was attained in that undertaking , is left unto the judgement of men , upon the issue of his blessing thereunto ; altogether i am not out of hopes , that , that labor in the lord was not in vain . the universality of redemption ( one thing in that treatise mainly opposed ) having of old , and of late got room in the minds of some men , otherwise furnished with many precious truths , and eminent gifts , i was not without expectation of some opposition to be made thereunto : something also ( i have been informed ) hath been attempted that way ; but i am yet at so much quiet in that regard , as an utter nescience of them , can afford . only whereas many other questions are incidently , and by the way handled therein , as about the satisfaction , and merit of christ , &c. it pleased mr baxter , a learned divine , in an appendix to a treatise of justification by him lately published , to turn aside in the censure of some of them , and opposition to them . indeed most of his exceptions do lie rather against words , then things ; expressions , then oppinions ; wayes of delivering things , then the doctrines themselves , as the reader will perceive ; so that of this labour i might ease my self with this just apology ; that i was desired , and pressed to handle the things of that discourse , in the most popular way they were capable of , and in the best accommodation to vulgar capacities ; so that it is no wonder , if some expressions therein , may be found to want some grains of accurateness ( though they have not one dram the less of truth ) in a scholastical ballance : notwithstanding , because 1 i am not as yet convinced by any thing in m. baxters censure , and opposition , that there was any such blameable deviation as is pretended , but rather the words of truth , and sobriety , cloathing a doctrine of wholsomeness ; and especially , because the things pointed at are in themselves weighty , and needing some exactness in the delivery , to give a right apprehension of them : i was willing once more to attempt whether the grace of god with me , who am less then the least of all saints , might give any further light into the right understanding of them according to the truth , to the advantage of any that love the lord jesus in sincerity . the true nature of the satisfaction of christ , with the kind of payment of our debt by him made and accomplished , is doubtless worthy of our most serious enquiry : the right constitution of the immediate effects of the death of christ , the relation of men to the election of god , and the redemption of christ , with their several states and conditions in reference unto those works of grace , ought to be of no lesse esteem : and that not only for the nature and excellency of the things themselves , but also because a right disposal of them , gives more light into the stating and settling many other controverted truths about faith , justification , vocation , and the like : these are the subjects about which i am called forth in my own , or rather truths defence . for the treatise , and subject thereof , whose latter part gives rise to this ; i shall say no more , but as there are in it many footsteps of commendable learning , industry , and diligence ; so to my present apprehension the chief intendments of it , with very many occasional expressions of the authors judgement in sundry particulars , are obnoxious to just opposition from truth it self . it is not at all in my thoughts , to engage my self into the chief controversie there agitated ; though i could desire , that some to whom providence hath given more leasure , and opportunities for such employments , would candidly examine those aphorismes , for the further advantage of truth and light . but whereas the learned author hath to make streight the work he had in hand , endeavoured to cast some part of the doctrine of the satisfaction , and redemption of christ , as by me delivered , into a crooked frame , and that with some such passages of censure , as might have been omitted , without losing the least grace of his book , or stile : i shall with the lords assistance , endeavour to reinforce what of truth hath been thereby assaulted in vain , and more especially take occasion from thence further to unfold those mysteries , which to our apprehension , are wrapped up in no small darkness : there being in them some things difficult , and hard to be understood . the first thing then , which that learned divine chose to stand in distance from me in , is concerning the nature of the payment made for sin by the bloud of christ ; whether it be ejusdem , or tantidem ; and of the sense of those expresions , is our first debate : in handling whereof , i hope i shall not only satisfie the reader as to the truth of what i had before written ; but also further cleer the whole doctrine of satisfaction , with especial reference to the kind of the payment that christ made , and punishment which he underwent . the other head wrappeth in it self many particulars concerning the immediate fruit , or effects of the death of christ , the state of elect redeemed ones before actual believing , the nature of redemption , reconciliation , the differencing of persons in gods eternal purposes ; to the consideration of all which , and sundry other particulars , i have occasion offered me , in defence of the truth impugned . these now and the like , being things in themselves weighty , and the difference about them being for the most part rather as to the way of the delivery , then as to things themselves : in the handling of them , i could not attend meerly to the advantage offered by m. baxters discourse , but chuse rather to cast them into another method , which might be distinct , cleer , and accommodate to the things themselves : so that i hope the reader may ( with some profit ) see the whole dispensation of the love of god to his elect through christ , with the relation of the elect in several conditions , unto the several actings of god in that dispensation succinctly laid down . the accommodation also of all delivered , to many weighty controversies , i have added . if the way of handling these things here used , be blamed by any , i hope the judicious will see , that it is such as the matter it self will bear . there hath not been many things in my whole enquiry after the mind of god in his word , which have more exercised my thoughts , then the right ordering , and distinct disposal of those whereof we treat ; if the lord hath discovered any thing unto me , or made out any thing by me , that may be for the benefit of any of his , i shall rejoyce ; it being always in my desire , that all things might fall out to the advantage of the gospel : and so i address my self to the matter before me . cap. ii. an entrance into the whole ; of the nature of the payment made by christ ; vvith the right stating of the things in difference . mr. baxter having composed his aphorismes of justification , with their explications : before the publishing of them in print , he communicated them ( as should appear ) to some of his neer acquaintance : unto some things in them contained , one of his said friends gives in some exceptions ; amongst other things he opposeth unto those aphorismes , he also points at my contrary judgement in one or two particulars , with my reasons produced for the confirmation thereof . this provoketh their learned author ( though unwilling ) to turn aside to the consideration of those reasons . now the first of those particulars being about the payment made for sin , in the bloud of christ , of what sort , and kind it is : i shall willingly carry on the enquiry to this further issue , whereunto i am drawn out . 1 he looks upon the stating of the question as i professedly laid it down at my entrance into that disputation , and declares , that it is nothing at all to the question he hath in hand , nor looking that way . he distinguisheth ( saith m. baxter ) betwixt paying the very thing that is in the obligation , and paying of so much in another kind : now this is not our question , nor any thing to it . append. p. 137. if it be so , i know no reason why i was plucked in to the following dispute , nor why m. baxter should cast away so many pages of his book , upon that which is nothing at all to the business he had in hand . but though there be nothing to this purpose , page 137 of my book , the place he was sent to , yet page 140 there is : as also something contrary to what is expressed in the former place , which he intimates in these words ; in page 140 , he states the question far otherwise , ( and yet supposeth it the same ) viz. whether christ paid the idem , or the tantundum ? which he interpreteth thus , ( that which is not the same , nor equivalent unto it , but only in the gracious acceptation of the creditor : now what he means by ( not equivalent ) i cannot tell . 1 if he mean ( not of equal value ) then he fights with a shadow : he wrongeth grotius ( for ought i can find in him ) who teacheth no such doctrine : however i do not so use to english ( solutio tantidem . ) but if he mean that it is not equivalent , in procuring it's end ipso facto , delivering the debtor , without the intervention of a new concession or contract of the creditor ( as solutio ejusdem doth ) then i confess grotius is against him , and so am i . so also ( god's gracious acceptance ) is either in accepting less in value then was due , and so remitting the rest without payment , ( this i plead not for ) or else it is his accepting a refusable payment , which though equal in value , yet he may chuse to accept according to the tenor of the obligation : this is gracious acceptance which grotius maintaineth : and so do i : and so distinguish betwixt solutio , and satisfactio , payment and satisfaction . thus far he . sundry things are here imagined , and asserted : 1 several passages are pointed at in my treatise , and a contradiction between them intimated . 2 various conjectures given at my ( plain , very plain ) meaning , and divers things objected answerable to those conjectures , &c. wherefore to cleer the whole , i shall first give you in the passages opposed , and then vindicate them from mutual opposition , with what is besides charged on them . the first place mentioned in my treatise is in page 137. where after i had discoursed of the nature of satisfaction , in reference both unto things real and personal , i laid down a distinction in these words : there may be a twofold satisfaction : 1 by a solution or payment of the very thing that is in the obligation ; either , by the party himself who is bound , or by some other in his stead : as if i owe a man 20 pounds , and my friend goeth and payeth it , my creditor is fully satisfied . 2 by a solution or paying of so much although in another kind , not the same that is in the obligation , which by the creditors acceptation stands in lieu of it : upon which also , freedom followeth from the obligation , by vertue of an act of favour . what now sayes m. b. to this ? why ? it is nothing to the business he hath in hand . let then this pass , and look to the next passage , which is opposed , and supposed to stand in opposition to the other . having laid down the former distinction , passing on to some other things concerning the nature of satisfaction , and the establishment of that of christ from the scripture , in page 140 , i apply that distinction laid down before in general , to the kind of satisfaction made by christ , in these words : whereas i said that there is a twofold satisfaction , whereby the debtor is freed from the obligation , that is upon him ; the one being solutio ejusdem , payment of the same thing that was in the obligation : the other solutio tantidem , of that which is not the same , nor equivalent unto it , but only in the gracious acceptation of the creditor : it is worth our enquiry , which of these it was that our saviour did perform . and accordingly i refer it to the first . this ( saith m. b. ) is a stating of the question far otherwise then before , yet supposing it the same . but this i was so far from once mistrusting before , as that being informed of it , i cannot as yet apprehend it to be so . in page 137 i lay down a distinction in general about the several kinds of satisfaction , which page 140 i plainly apply to the satisfaction of christ , without any new , much less changed stating of a question . my whole aim in that enquiry , was to search out that kind of punishment , which christ underwent in making satisfaction for sin , viz. whether it were the same that was threatned to the transgressors themselves , or whether something else which god accepted in lieu thereof , relaxing the law , not only as to the person suffering , but also as to the penalty to be undergone ? the first of these ( and that with the concurrent suffrage of far the greatest number of protestant divines ) i assert with sundry arguments , page 141 , 142 , &c. 154 , 155 , 156. unto which assertion , he neither opposeth himself , nor once attempteth to answer any of the arguments whereby i proved it . this being my intendment , page 137 , i intimate that christ paid the same thing that was in the obligation , as if in things real a friend should pay 20 pounds for him that owed so much , and not any thing in another kind : and page 140 i affirm that he paid idem , that is the same thing that was in the obligation ; and not tantundum , something equivalent thereunto , in another kind . the first of these is nothing to our purpose ( saith m. b. ) but the latter ; the latter crossing the former . so he . but truly ( such is my dulness ) i cannot as yet be won to his mind herein . but though i agree with my self , perhaps i do not with the truth . that description of solutio tantidem , viz. that it is a payment of that which is not the same , nor equivalent unto it , but only in the gracious acceptation of the creditor , is peculiarly opposed . to make this expression obnoxious to an exception , m. b. divides it , that so it may be entangled with a fallacy , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : and first , he asks ( as before ) what i mean by [ not equivalent ] and hereunto suppossing two answers , to the first he opposseth a shadow , to the latter himself . 1 if ( saith he ) by [ not equivalent ] you mean not of equal value , you fight with a shadow , and wrong grotius : however i do not use so to english solutio tantidem . by [ not equivalent ] i mean that which is not of equal value , or certainly i mistook the word ; and if so , had need enough to have gone to m. b. or some other learned man , to have learned to english solutio tantidem . but , do i not then fight with a shadow ? truly cut my words thus off in the middle of their sense , and they will be found fit to cope with no other adversary : but take them as they lie , and as intended , and there is scarce any shadow of opposition to them , cast by m. b. passing by . my words are , ( it is not equivalent , but only in the gracious acceptation of the creditor : ) is not the plain meaning of these words , that tantundem in satisfaction , is not equivalent to idem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? what is denied of it absolutly , is affirmed in some respect . he that sayes , it is not equivalent , but only in gracious acceptation , in that sense affirms it to be equivalent ; and that it is in respect of that sense , that the things so called , is said to be tantundem , that is equivalent . now what excepts m. b. hereunto ? doth he assert tantundem to be in this matter equivalent unto idem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? it is the very thing he opposeth all along , maintaining that solutio tantidem stands in need of gracious acceptance , ejusdem of none : and therefore they are not as to their end {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} equivalent . or will he deny it to be equivalent in gods gracious acceptance ? this he also contendeth for himself . though refusable , yet equivalent . what then is my crime ? i wrong grotius ! wherein ? in imposing on him , that he should say , it was not of equal value to the idem ▪ that christ paid . not one such word , in any of the places mentioned . i say , grotius maintains , that the satisfaction of christ , was solutio tantidem . will you deny it ? is it not his main endeavour to prove it so ? again , tantundem i say is not in this case equivalent to idem , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : doth not m. b. labour to prove the same ? where then is the difference ? were it not for ignoratio elenchi in the bottom , and fallacia plurium interrogationum at the top , this discourse would have been very empty . 2 , but he casts my words into another frame , to give their sense another appearance ; and saith , if you mean that it is not equivalent in procuring it's end , ipso facto , delivering the debtor without the intervention of a new concession or contract of the creditor , as solutio ejusdem doth , then i confess grotius is against you , and so am i . of grotius i shall speak afterwards : for the present i apply my self to m. b. and say , 1 if he intend to oppose himself to any thing i handle and assert in the place he considereth , he doth by this quaerie-plainly {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and that from a second inadvertency of the argument in hand ; it is of the nature of the penalty undergon , and not of the efficacy of the satisfaction made thereby , that i there dispute . 2 i conceive that in this interrogation and answer , he wholly gives up the cause , that he pretends to plead , and joyns with me ( as he conceives my sense to be ) against grotius and himself . ; if ( saith he ) he mean that it is not equivalent , in procuring it's end ipso facto , without the intervention of a new concession or contract as solutio ejusdem doth , then i am against him . well then : m. b. maintains that solutio tantidem is equivalent with solutio ejusdem in obtaining it's end ipso facto : for saith he , if i say it is not equivalent , he is against me . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . but is this his mind indeed ? will his words bear any other sense ? 3 whether tantundem and idem in the way of satisfaction be equivalent to the obtaining the end ipso facto aimed at , ( which he here asserts , though elsewhere constantly denyes couching in this distinction the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of a great part of his discourse ) certainly is nothing at all to the question i there agitated ; maintaining , that it was idem and not tantundum that christ paid , and so the end of it obtained ipso facto , answerable to the kind of the efficacy and procurement thereof . but perhaps i do not conceive his mind aright : peradventure his mind is , that if i do maintain the satisfaction of christ to procure the end aimed at , ipso facto , as solutio ejusdem would have done , then to professe himself my adversary . but , 1 this is not here expressed , nor intimated . 2 it is nothing at all to me , who place the matter of the satisfaction of christ , in solutione ejusdem . 3 about the end of satisfaction in the place opposed i speak not , but only of the nature of the penalty undergone whereby it was made . 4 to the thing it self , i desire to enquire ; 1 what m. b. intends by solutio ejusdem in the businesse in hand ? doth he not maintain it to be the offendors own undergoing the penalty of the law ? what end i pray doth this obtain ipso facto ? can it be any other but the glory of gods justice in the everlasting destruction of the creature ? how then can it possibly be supposed to attain the end spoken of ipso facto ? if this be the only meaning of solutio ejusdem , in this sense , the end of it is distant from the end of satisfaction {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . by the laying the penalty on christ , that god intended the freedom of those for whom he underwent that penalty , i suppose cannot be doubted : but in inflicting it on the offendors themselves , that he hath any such aim , wants an origen to assert . 2 whether the penalty due to one , may not be undergon by another ? and if so , whether it be not the same penalty ( the idem ) or no ? in things real , i gave an instance before : if a man pay twenty pounds for another who owed it , doth not he pay the idem in the obligation ? and may not this hold in things personal also ? of the satisfaction of christ procuring it's end ipso facto , ( i mean in it's own kind , for the death of christ must be considered as meritorious , as well as satisfactory if deliverance be attended as the end of it ) i shall speak afterwards in it's proper place . the present controversie is no more but this ; whether christ underwent the penalty threatned unto us , or some other thing accepted in stead thereof , by a new constitution ? which is all one , whether in laying our iniquities upon christ , the law of god was relaxed only as to the persons suffering , or also as to the penalty suffered ? that is , whether christ paid the idem in the obligation , or tantundum ? to suppose that the idem of the obligation is not only the penalty it self , but also the offendors own suffering that penalty , and then to enquire , whether christ underwent the idem , is to create an easie enemy , to triumph in his dejection . that the law was relaxed , as to the persons suffering , i positively assert ; but as to the penalty it self , that is not mentioned . of these two things alone then must be our enquiry . 1 whether christ in making satisfaction , underwent that penalty that was threatned to the offendors themselves ? 2 whether the penalty though undergone by another , be not the idem of the obligation ? of both these after the cleering of the residue of mr baxters exceptions . nextly he requireth what i intend by gracious acceptance , or rather giveth in his own sense of it , in these words . so also ( gods gracious acceptance ) is either his accepting lesse in value then was due , and so remitting the rest without payment : this i plead not for : or else it is his accepting of a refuseable payment , which though equal in value , yet he may chuse to accept according to the tenor of the obligation . this is gracious acceptance which grotius maintaineth : and so do i. thus far , he . now neither is this any more to the business 〈◊〉 have in hand . for , 1 the value of any satisfaction in this business , ariseth not from the innate worth of the things whereby it is made ; but purely from gods free constitution of them to such an end . a distinction cānot be allowed of more or less value in the things appointed of god for the same end ; all their value ariseth meerly from that appointment : they have so much as he ascribeth to them , and no more : now neither idem nor tantundum are here satisfactory , but by vertue of divine constitution : only in tantundem i require a peculiar acceptance to make it equivalent to idem in this business , that is as to satisfaction : or ( if you please ) an acceptance of that which is not idem , to make it a tantundum . so that this gracious acceptance , is not an accepting of that which is less in value then what is in the obligation , but a free constitution appointing another thing to the end , which before was not appointed . 2 he supposeth me , ( if in so many mistakes of his , i mistake him not ) to deny all gracious acceptance where the idem is paid , which ( in the present case ) is false : i assert it necessary , because not paid per eundem : yea and that other person not procured by the debtor , but graciously assigned by the creditor . 3 to make up his gracious acceptance in his latter sense , he distinguisheth of payments refusable , and not refusable ; in the application of which distinction unto the payment made by christ , i cannot close with him . for , a payment is refusable either absolutly and in it self , or upon supposal : the death of christ considered absolutly and in it self , may be said to be refusable as to be made a payment ; not a refusable payment : and that , not because not refusable , but because not a payment . nothing can possibly tend to the procurement and compassing of any end by the way of payment , with the lord , but what is built upon some free compact , promise , or obligation of his own . but now consider it as an issue flowing from divine constitution , making it a payment , and so it was no way refusable , as to the compassing of the end appointed . thus also , as to the obligation of the law , for the fulfilling thereof , it was refusable in respect of the person paying , not in respect of the payment made : that former respect being also taken off by divine constitution , and relaxation of the law as to that , it becometh wholly unrefusable : that is , as it was paid it was so ; for satisfaction was made thereby upon the former supposals of constitution and relaxation . 4 doth not mr b. suppose , that in the very tenure of the obligation there is required a solution , tending to the same end as satisfaction doth ? nay , is not that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of this discourse ? deliverance is the aim of satisfaction , which receives it's spring and being from the constitution thereof . but is there any such thing as deliverance once aimed at , or intended in the tenor of the obligation ? i suppose no . 5 neither is the distinction of solutio and satisfactio ( which mr b. closeth withal ) of any weight in this business ; unless it would hold {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which it will not , and so is of no use here . for , 1 there is solutio tantidem , as well as ejusdem , and therein consists satisfaction according to mr b. 2 whether satisfaction be inconsistant with solutio ejusdem , but not per eundem is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . after all this mr b. ads , yet here mr owen enters the list with grotius . where i pray ? i might very justly make enquiry from the beginning to the ending of this discourse , to find out what it is , that this word here , particularly answereth unto . but to avoid as much as possible all strife of words , i desire the reader to view the controversie agitated between grotius and my self , not as here represented by mr baxter , so changed by a new dress , that i might justly refuse to take any acquaintance with it , but as by my self laid down in the places excepted against ; and he will quickly find it to be , 1 not whether the law were at all relaxed , but whether it were relaxed as well in respect of the penalty to be suffered , as of the person suffering ? that is , whether god be only a rector , or a rector and creditor also in this businesse ? ( which controversie by the way , is so confusedly proposed , or rather strangly handled by mr b. page 145 , where he adjudges me in a successeless assault of grotius , as makes it evident he never once perused it . ) 2 nor secondly , whether there be any need of gods gracious acceptance in this businesse , or no ; for i assert it necessary ( as before described ) in reference to solutio ejusdem , sed non per eundem . 3 neither thirdly , whether the satisfaction of christ considered absolutly , and in statu diviso , and materially , be refusable , which i considered not , or be unrefusable , supposing the divine constitution , which grotius ( as i take it ) delivered not himself in . nor , 4 about the value of the payment of christ in reference to acceptance ; but meerly ( as i said before , ) whether the lord appointing an end of deliverance , neither intimated nor couched in the obligation , nor any of it's attendencies , constituting a way for the attainment of that end , by receiving satisfaction to the obligation , did appoint that the thing in the obligation should be paid though by another , or else some new thing that ( of it self , and by it self ) never was in the obligation , either before or after it's solution : as the payment made by christ must be granted such , unlesse it were for substance the same which the law required . and here ( with most divines ) i maintain the first , viz. that the law was relaxed in respect of the person suffering , but executed in respect of the penalty suffered : relaxation and execution are not in this businesse opposed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} but only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . he that would see this further affirmed , may consult what i wrote of it in the place opposed , which is not once moved by any thing here spoken to the contrary . by the way observe , i speak only of the penalty of the law , and the passive righteousness of christ , strictly so called : for his active righteousness or obedience to the law , ( though he did many things we were not oblieged unto , for the manifestation of himself , and confirmation of the doctrine of the gospel ) that it was the very idem of us required . i suppose none can doubt . what place that active righteousness of christ hath , or what is it's use in our justification , i do not now enquire , being unwilling to immix my self unnecessarily in any controversie , though i cannot but suppose that m. b. his discourse hereabouts gives advantage enough , even minorum gentium theologis , to ordinary divines ( as he calls them ) to deal with him in it . cap. iii. the arguments of grotius , and their defence by mr. baxter , about the penalty under-gone by christ in making satisfaction , considered . the state of the question in hand being as above laid down , let us now see what mr baxter his judgment is of my successe in that undertaking : concerning which he thus delivereth himself ; yet here mr owen enters the list with grotius , and , 1 he over-looketh his greatest arguments . 2 he slightly answereth only two . 3 and when he hath done , he saith as grotius doth , and yeeldeth the whole cause . these three things i will make appear in order . append. pag. 139. a most unhappy issue as can possibly be imagined , made up of deceit , weakness . and self-contradiction . but how is all this proved ? to make the first thing appear , he produceth the argument over-looked . the chief argument of grotius and vossius ( saith he ) is drawn from the tenor of the obligation , and from the event . the obligation chargeth punishment on the offendor himself . it saith [ in the day thou eatest thou shalt die ] and [ cursed is every one that continueth not in all things , &c. ] now if the same in the obligation be paid , then the law is executed , and not relaxed : and then every sinner must die himself ; for that is the idem , and very thing threatned : so that here , dum alias soluit , simul aliud solvitur . the law threatned not christ , but us : ( besides that , christ suffered not the loss of gods love , nor his image and graces , nor eternity of torment , of which i have spoken in the treatise ) what saith mr owen to any of this ? let the reader observe what it is we have in hand . it is not the main of the controversie debated by grotius wherein i do oppose him : neither yet all in that particular whereabout the opposition is . now suppose ( as he doth ) that the punishing of the person offending is in the obligation , yet i cannot but conceive that there be two distinct things here : 1 the constitution of the penalty it self to be undergone . 2 the terminating of this penalty upon the person offending . for this latter , i assert a relaxation of the law , which might be done , and yet the penalty it self in reference to it's constitution be established . in those places then ( in the day thou eatest , &c. ) there is death and the curse appointed for the penalty , and the person offending appointed for the sufferer . that the law is relaxed , in the latter i grant , that the former was executed on christ i prove . now what sayes this argument to the contrary ? if the same in the obligation be paid , then the law is executed , not relaxed . then every sinner must die himself , for that is the idem and very thing threatned . so that here dum alias soluit aliud solvitur . answer : 1 the matter of the obligation having plainly a double consideration , as before , it may be both executed and relaxed in sundry respects . 2 the idem and very thing threatned in the constitution of the law , is death ; the terminating of that penalty to the person offending , was in the commination , and had it not been released , must have been in the execution : but in the constitution of the obligation which respects purely the kind of penalty , primarily it was not . death is the reward of sin , is all that is there . 3 we enquire not about payment , but suffering . to make that suffering a payment supposeth another constitution : by vertue whereof christ suffering the same that was threatned : it became another thing in payment , then it would have been , if the person offending had suffered himself . 4 that the law threatned not christ but us , is most true : but the question is , whether christ underwent not the threatning of the law , not we ? a commutation of persons is allowed , christ undergoing the penalty of the offence , though he were not the person offending , i cannot but still suppose that he paid the idem of the obligation . 5 for the parenthesis about christ's not suffering the loss of gods love , &c. and the like objections , they have been answered neer a thousand times already , and that by no ordinary divines neither ; so that i shall not further trouble any therewith . how this is the argument , the great chief argument of grotius and vossius , which mr baxter affirmes i overlooked . that i did not express it , i easily grant : neither will i so wrong the ingenious reader as to make any long apology for my omission of it , considering the state of the matter in difference as before proposed : when mr b. or any man else , shall be able to draw out any conclusion from thence , that granting the relaxation of the law as to the person suffering , the lord christ did not undergo the penalty constituted therein , or that undergoing the very penalty appointed , he did not pay the idem in the obligation , ( supposing a new constitution for the converting of suffering into a satisfactory payment ) i shall then give a reason why i considered it not . in the next place mr b. giveth in the two arguments wherewith i deal . and for the first , about an acquitment ipso facto upon the payment of the idem in the obligation , with my answer , refers it to be considered in another place : which though i receive no small injury by , as shall be there declared , yet that i may not transgress the order of discourse set me , i passe it by also until then . the second argument of grotius with my answer , he thus expresseth : to the second argument that the payment of the same thing in the obligation leaveth no room for pardon , he answereth thus : 1 gods pardoning compriseth the whole dispensation of grace in christ ; as 1 the laying of our sin on christ : 2 the imputation of his righteousness to us , which is no lesse of grace and mercy . however god pardoneth all to us , but nothing to christ : so that the freedome of pardon hath it's foundation . 1 in gods will freely appointing this satisfaction of christ . 2 in a gracious acceptation of the decreed satisfaction in our stead . 3 in a free application of the death of christ to us . to which i answer , &c. so far he . though this may appear to be a distinct expression of my answer , yet because it seems to me , that the very strength of it as laid down , is omitted ; i shall desire the reader to peruse it as it is there proposed , and it will give him some light into the thing in hand . i apply my self to what is here expressed , and answer : 1 to the objection proposed from grotius as above , i gave a threefold answer . 1 that gracious condonation of sin , which i conceive to be the sum of the glad tydings of the gospel , seemeth to comprize those two acts before recounted ; both which i there prove to be free , because the very merit and satisfaction of christ himself was founded on a free compact and covenant , or constitution . now i had three reasons ( among others ) that prevailed with me to make gracious condonation of so large extent , which i shall expresse , and leave them to the thoughts of every judicious reader , whether they are enforcing thereunto , or no ; being exceedingly indifferent what his determination is : for the weight of my answer depends not on it at all . and they are these : 1 , because that single act of remission of sins to particular persons , ( which is nothing but a disolution of the obligation of the law , as unto them , whereby they are bound over to punishment ) as it is commonly restrained , is affirmed by them whom grotius in that book opposed ( into whose tents he was afterwards a renegado ) to be inconsistent with any satisfaction at all ; yea , that which grotius maintains per tantundem . but now if you extend that gospel phrase to the compasse i have mentioned , they have not the least colour so to do . 2. whereas the scripture mentioneth , that through christ is preached the forgivenesse of sin , act. 13. 38. i do suppose that phrase to be comprehensive of the whole manifestation of god in the covenant of grace . 3 , god expresly saith , that this is his covenant , that he will be merciful to our unrighteousness , heb. 8. 12. by the way i cannot close with mr b. that this place to the hebrews , and the other of jeremiah , 31. 32 , 33. do comprize but part of the covenant , not the whole . god saying expresly , this is my covenant : to say it is not , is not to interpret the word , but to deny it . it is true , it is not said that is the whole covenant ; no more is it that christ is the way , the truth , and the life only . as the want of that term of nestriction , doth not enlarge in that , no more doth the want of the note of vniversality restrain in this . to say thus , because here is no condition expressed , is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . if you mean such a condition as god requireth of us , and yet worketh in us , it is there punctually expressed , with reference to the nature of the covenant , whereof it is a condition , which is to effect all the conditions thereof , in the covenanters . this by the way , having resolvedly tied up my self from a debate of those positions which mr b. dogmatizeth ; though a large field , and easie to be walked in , lies open on every hand , for the scattering of many magisterial dictates , which with confidence enough are crudily asserted . this is ( to return ) my first answer , to the forementioned objection , with the reasons of it , whereunto mr b. excepteth , as followeth . 1 pardon implyeth christs death as a cause ; but i would he had shewed the scripture that makes pardon so large a thing , as to comprize the whole dispensation of grace ; or that maketh christs death to be a part of it , or comprized in it . 2 if such a word were in the scripture , will he not confesse it to be figurative , and not proper , and so not fit for this dispute . 3 else when he saith , that christs death procured our pardon , he meaneth that it procured it self . so he . to all which i say , 1 the death of christ , as it is a cause of pardon , is not once mentioned in any of my answers : there is a wide difference ( in consideration ) between gods imputation of sin to christ , and the death of christ , as the meritorious cause of pardon . so that this is pura ignoratio elenchi . 2 take pardon in the large sense i intimated , and so the death of christ is not the meritorious cause of the whole , but only of that particular in it , wherein it is commonly supposed solely to consist , of which before : but , in what sense , and upon what grounds , i extended gracious condonation of sin , unto that compasse here mentioned , i have now expressed . let it stand or fall , as it sutes the judgement of the reader : the weight of my answer depends not on it , at all . my second answer to that objection i gave in these words . that remission , grace , and pardon which is in god for sinners , is not oppossed to christs merits and satisfaction , but ours : he pardoneth all to us , but he spared not his only son , he bated him not one farthing . to this mr b , thus expressing it , ( but it is of grace to us , though not to christ ) answereth : doth not that cleerly intimate , that christ was not in the obligation ? that the law doth threaten every man personally , or else it had been no favour to accept it of another . it is marvelous to me , that a learned man should voluntarily chuse an adversary to himself , and yet consider the very leaves which he undertakes to confute , with so much contempt or oscitancy , as to labour to prove against him , what he possitively asserts terminis terminantibus . that christ was not in the obligation , that he was put in as a surety by his own consent , god by his soveraignty dispensing with the law as to that , yet as a creditor exacting of him the due debt of the law , is the maine intendment of the place mr baxter here considereth . 2 grant all that here is said , how doth it prove that christ underwent not the very penalty of the law ? is it because he was not primarily in the obligation ? he was put in as a surety to be the object of it's execution . is it because the law doth threaten every man personally ? christ underwent really , what was threatned to others : as shall be proved : but , it is not then of favour to accept it : but this is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and thus to set it down , is but a petition {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 3 how doth this elude the force of my answer ? i see it not at all . after this , i give a third answer to the former objection , manifesting how the freedom of pardon , may consist with christ satisfaction , in these words : the freedom then of pardon hath not its foundation in any defect of the merit or satisfaction of christ ; but in three other things : 1 the will of god freely appointing the satisfaction of christ : joh. 3. 16. rom. 5. 8. 1 joh. 4. 9. 2 in a gracious acceptation of that decreed satisfaction in our steads , so many , no more . 3 in a free application of the death of christ unto us . remission then excludes not a full satisfaction by the solution of the very thing in the obligation , but only the solution or satisfaction of him to whom pardon and remission is granted . it being the freedom of pardon that is denied . upon the supposals of such a satisfaction as i assert , i demonstrate from whence that freedom doth accrew unto it , notwithstanding a supposal of such a satisfaction : not that pardon consisteth in the three things there recounted , but that it hath its freedom from them : that is , supposing those three things , notwithstanding the intervention of payment made by christ , it cannot be , but remission of sin unto us must be a free and gracious act . to all this mr b. opposeth divers things . for , 1 imputation of righteousness ( saith he ) is not any part of pardon , but a necessary antecedent . 2 the same may be said of gods acceptation . 3 its application is a large phrase , and may be meant of several acts ; but of which here i know not . in a word this mistake is very great . i affirm the freedom of pardon to depend on those things ; he answereth , that pardon doth not consist in these things . it is the freedom of pardon , whence it is ; not the nature of pardon , wherein it is , that we have under consideration . but ( saith he ) how can he call it a gracious acceptation , a gracious imputation , a free application , if it were the same thing the law requireth that was paid ? to pay all according to the full exaction of the obligation , needeth no favour to procure acceptance , imputation , or application . can justice refuse to accept of such a payment ? or can it require any more ? though i know not directly what it is he means by saying ( i call it ) yet i passe it over . 2 if all this were done by the persons themselves , or any one in their stead , procured and appointed by themselves , then were there some difficulty in these questions ; but this being otherwise , there is none at all , as hath been declared . 3 how the payment made by christ was of grace , yet in respect of the obligation of the law needed no favour , nor was refusable by justice , supposing its free constitution , shall be afterwards declared . to me the author seems not to have his wonted cleerness in this whole section , which might administer occasion of further enquiry and exceptions , but i forbear . and thus much be spoken , for the cleering and vindicating my answer to the arguments of grotius against christs paying the idem of the obligation : the next shall further confirme the truth . cap. iv. further of the matter of the satisfaction of christ , wherein is proved , that it was the same that was in the obligation . it being supposed not to be sufficient to have shewed the weakness of my endeavour to assert and vindicate from opposition , what i had undertaken . mr baxter addeth , that i give up the cause about which i contend , as having indeed not understood him , whom i undertook to oppose , in these words : mr owen giveth up the cause at last , and saith as grotius : ( having not understood grotius his meaning ) as appeareth , pag. 141 , 142 , 143. whether i understand grotius or no , will by and by appear . whether mr b. understandeth me , or the controversie by me handled , you shall have now a tryal . the assertion which alone i seek to maintain , is this ; that the punishment which our saviour under-went , was the same that the law required of us : god relaxing his law as to the person suffering , but not as to the penalty suffered . now , if from this i draw back in any of the concessions following collected from pag. 141 , 142 , 143. i depracate not the censure of giving up the cause i contended for . if otherwise , there is a great mistake in some body of the whole businesse . of the things then observe according to mr b. his order , i shall take a brief account . 1 he acknowledgeth ( saith he ) that the payment is not made by the party to whom remission is granted , ( and so saith every man that is a christian . ) this is a part of the position it self i maintain , and so no going back from it : so that as to this , i may passe as a christian . 2 he saith ( ads he ) it was a full valuable compensation ( therefore not of the same . 1 this inference would trouble mr b. to prove . 2 therefore not made by the same , nor by any of the debtors appointment , will follow , ( perhaps ) but no more . 3 that by reason of the obligation upon us , we our selves were bound to undergo the punishment . therefore christs punishment was not in the obligation , but only ours , and so the law was not fully executed , but relaxed . 1 this is my thesis fully , the law was executed as to its penalty , relaxed as to the person suffering . 2 the punishment that christ under-went , was in the obligation , though threatned to us . 4 he saith , he meaneth not that christ bore the same punishment due to us in all accidents of duration and the like : but the same in weight and preasure ( therfore not the same in the obligation , because not fully the same act . the accidents i mention , follow and attend the person suffering , and not the penalty it self . all evils in any suffering as far as they are sinful , attend the condition of the parties that suffer : every thing usually recounted by those who make this and the like exceptions , as far as they are purely penal , were on christ . 5 he saith god had power so far to relax his own law , as to have the name of a surety put into the obligation , which before was not there , and then to require the whole debt of that surety . and what saith grotius more then this ? if the same things in the obligation be paid , then the law is executed : and if executed , then not relaxed . here he confesseth . that the sureties name was not in the obligation , and that god relaxed the law to put it in . now the main businesse that grotius drives at there , is to prove this relaxation of the law , and the non-execution of it on the offenders threatned . thus far mr baxter . 1 all this proves not at all the things intended , neither doth any concession here mentioned , in the least take off from the main assertion i maintain , as is apparent any at first view . 2 grotius is so far from saying more then i do , that he sayes not so much . 3 this paralogisme if the law be executed , then not relaxed ; and on the contrary , ariseth-meerly from a non-consideration of the nature of contradictories : the opposition fancied here is not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as is required of contradictions : 4 the observation , that crown main business is other , discovereth the bottom of m. b. his mistake . even a supposal that i should oppose grotius in his main intendment in the place considered , which was not once in my thoughts . it was meerly about the nature of the penalty that christ underwent , that i discoursed . how the relaxation of the law , as to the commutation of persons may be established , whether we affirm , christ to have paid the idem or tantundem . and that mr b. affirms the same with me , i can prove by twenty instances . the reader ( if he please ) may consult pag. 18. & 25. 33 , 34 , 35. 42. 48. and in plain terms pag. 81. in respect of punishment abstracting from persons , the law was not dispensed withal as to christ ? and what said i more ? and so much ( if not too much ) to mr baxters exceptions , which of what weight and force they are , i leave to others to judge . that which i maintain as to this point in difference , i have also made apparent ; it is wholly comprized under these two heads : 1 christ suffered the same penalty which was in the obligation . 2 to do so , is to make payment ejusdem , and not tantidem . the reasons of both , i shall briefly subjoyne . and as to the first , they are these following : 1 the scripture hath expresly revealed the translation of punishment in respect of the subjects suffering it : but hath not spoken one word of the change of the kind of punishment , but rather the contrary is affirmed . rom. 8. 32. he spared not his own son , but delivered him up for us all . 2 all the punishment due to us , was contained in the curse and sanction of the law : that is the penalty of the obligation whereof we spake ; but this was undergon by the lord christ . for he hath redeemed us from the curse of the law , being made a curse for us , gall . 3. 13. 3 where god condemneth sin , there he condems it , in that very punishment which is due unto it in the sinner , or rather to the sinner for it . he hath revealed but one rule of his proceeding in this case . how he condemned sin in the flesh of christ : or in him , sent in the likenesse of sinful flesh . rom. 8. 30. god sending his own son in the likenesse of sinful flesh , and for sin condemned sin in the flesh . the condemning of sin , is the infliction of punishment due to sin . 4 the whole penalty of sin is death , gen. 2. 11. this christ underwent for us . heb. 2. 14. he tasted death . and to die for another , is to undergo that death which that other should have undergone , 2 sam. 18. 33. it is true , this death may be considered either in respect of its essence , ( if i may be allowed so to speak ) which is called the pains of hell which christ underwent , psal. 18. 6. and 22. 1. luke 22. 44. or of its attendencies , as duration and the like , which he could not undergo : psal. 16. 20. acts 2. so that whereas eternal death may be considered two wayes , either as such in potentia , and in its own nature , or as actually : so , our saviour underwent it not in the latter , but first sense , heb. 2. 9. 14. which by the dignity of his person , 1 pet. 3. 18. heb. 9. 26. 28. rom. 5. 9. which raises the estimation of punishment , is aequipotent to the other . there is a sameness in christs sufferings with that in the obligation in respect of essence , and equivalency in respect of attendencies . 5 the meeting of our iniquities upon christ , isa. 53. 6. and his being thereby made sin for us , 2 cor. 5. 21. lay the very punishment of our sin , as to us threatned , upon him . 6 consider the scriptural descriptions you have of his perpessions , and see if they do not plainly hold out the utmost that ever was threatned to sin . there is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} isa. 53. 5. peters {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , 1 pet. 2. 24. the liver , nibex , wound , stripe , that in our stead was so on him , that thereby we are healed . those expressions of the condition of his soul in his sufferings , whereby he is said {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , mat. 26. 34. mark 14. 33. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . luke 22. 44. sadness unto death , mat. 26. 38. that dreadful cry , why hast thou forsaken me ? those cryes out of the deep , and mighty supplications under his fear , heb. 5. 7. that were upon him do all make out , that the bitterness of the death due to sin was fully upon his soul . sum all his outward appearing preasures , mocks , scoffs , scorns , cross , wounds , death , &c. and what do some of their afflictions , who have suffered for his name , come short of it ? and yet how far were they above those dreadful expressions of anguish , which we find upon the fellow of the lord of hosts , the lyon of the tribe of judah , who received not the spirit by measure , but was anoynted with the oyle of gladness above his fellows ? certainly his un-conceivable sufferings were in an other kind , and such as set no example to any of his , to suffer in after him . it was no less then the weight of the wrath of god , and the whole punishment due to sin , that he wrestled under . 2 the second part of my position is to me confirmed by these , and the like arguments : that there is a distinction to be allowed between the penalty and the person suffering , is a common apprehension : especially when the nature of the penalty is only enquired after . if a man that had but one eye were censured to have an eye put out , and a dear friend pitying his deplorable condition , knowing , that by undergoing the punishment decreed , he must be left to utter blindness , should upon the allowance of commutation ( as in zaleucus case ) submit to have one of his own eyes put out , and so satisfie the sentence given , though by having two eyes , he avoid himself the misery that would have attended the others suffering , who had but one . if ( i say ) in this case , any should ask , whether he underwent the idem the other should have done , or tantundem , i suppose the answer would be easie . in things real it is unquestionable ; and in things personally , i shall pursue it no further , lest it should prove a strife of words . and thus far of the suffering of christ in a way of controversie : what follows will be more positive . cap. v. the second head about jvstification before believing . the next thing i am called into question about , is concerning actual , and absolute justification before believing : this mr baxter speaks to page 146 , and so forwards : and first answers the arguments of maccovius for such justification , and then page 151 applyes himself to remove such further arguments , and places of scripture , as are by me produced for the confirmation of that assertion . here perhaps i could have desired a little more candor . to have an opinionion fastened on me , which i never once received , nor intimated the least thought of , in that whole treatise , or any other of mine ; and then my arguments answered as to such an end , and purpose , as i not once intended to promote by them , is a little to harsh dealing . it is a facile thing , to render any mans reasonings exceedingly weak , and rediculous , if we may impose upon them such , and such things to be proved by them , which their author never once intended . for partional justification , evangelical justification , whereby a sinner is compleatly justified , that it should preceed believing , i have not only not asserted , but positively denyed , and disproved by many arguments : to be now traduced as a patron of that opinion , and my reasons for it , publickly answered , seems to me something uncouth : however i am resolved not to interpose in other mens disputes , and differencies , yet lest i should be again , and further mistaken in this , i shall briefly give in my thoughts to the whole difficulty : after i have discovered , and discussed the ground , and occasion of this mistake . in an answer to an argument of grotius about the satisfaction of christ , denying that by it we are ipso facto delivered from the penalty due to sin : i affirmed that by his death , christ did actually , or ipso facto deliver us from the curse , by being made a curse for us ; and this is that , which gave occasion , to that imputation before mentioned . to cleer my mind in this , i must desire the reader to consider , that my answer is but a denial of grotius his assertions : in what kind , and respect grotius doth there deny that we are ipso facto delivered by the satisfaction of christ , in that sense , and that only , do i affirm that we are so : otherwise there were no contradictions between his assertion , and mine , not speaking ad idem , and eodem respectu . the truth is , grotius doth not in that place whence this argument is taken , fully , or cleerly manifest , what he intends by a deliverance which is not actual , or ipso facto : and therefore i made bold to interpret his mind , by the analogie of that opinion wherewith he was throughly infected about the death of christ . according to that , christ delivering us by his satisfaction , not actually , nor ipso facto , is so to make satisfaction for us , as that we shal have no benefit by his death , but upon the performance of a condition , which himself by that death of his , did not absolutely procure . this was that which i opposed and therefore affirmed , that christ by his death did actually , or ipso facto , deliver us . let the reader then here observe : 1 that our deliverance is to be referred to the death of christ , according to its own causality ; that is , as a cause meritorious : now such causes do actually , and ipso facto produce all those effects , which immediatly slow from them ; not in an immediation of time , but causality . look then what effects do follow , or what things soever are procured by them , without the interposition of any other cause in the same kind , they are said to be procured by them actually , or ipso facto . 2 that i have abundantly proved in the treatise mentioned , that if the fruits of the death of christ , be to be communicated unto us upon condition , and that condition to be among those fruits , and be it self to be absolutely communicated upon no condition , then all the fruits of the death of christ , are as absolutely procured for them , for whom he died , as if no condition had been prescribed ; for these things come all to one . 3 i have proved in the same place , that faith , which is this condition , is it self procured by the death of christ , for them for whom he died , to be freely bestowed on them , without the prescription of any such condition as on whose fulfilling , the collation of it should depend . these things being considered ( as i hoped they would have been by every one , that should undertake to censure any thing , as to this business in that treatise ( they being there all handled at large ) it is apparent what i intended by this actual deliverance : viz. that the lord jesus by the satisfaction & merit of his death , & obligation made for all , & only his elect , hath actually , & absolutly purchased , & procured for them all spiritual blessings of grace , & glory to be made out unto them , and bestowed upon them in gods way , and time , without dependance on any condition to be by them performed , not absolutly procured for them thereby : whereby they became to have a right unto the good things by him purchased , to be in due time possessed according to gods way , method , and appointment . from a faithful adherence unto this perswasion , i see nothing as yet of the least efficacy , or force to disswade me : and am bold to tell these concerned therein , that their conditional satisfaction , or their suspending the fruits of the death of christ upon conditions , as though the lord should give him to die for us upon condition of such , and such things , is a vain figment , contrary to the scriptures , inconsistent in it self , and destructive of the true value , and vertue of the death of christ ; which by the lords assistance , i shall be ready at any time to demonstrate . my intention in the place excepted against being cleered , i shall now tender my thoughts to these two things : 1 the distinct consideration of the acts of the will of god , before , and after the satisfaction of christ : as also before , and after our believing towards us , as unto justification . 2 the distinct estate of the sinner upon that consideration : with what is the right to the fruits of the death of christ which the elect of god have before believing . cap. vi . of the acts of gods will towards sinners , antecedent and consequent to the satisfaction of christ : of grotius judgment herein . the distinct consideration of the acts of gods will , in reference to the satisfaction of christ , and our believing , ( according to the former proposal ) is the first thing to be considered . grotius , who with many ( and in an especial manner with mr baxter ) is of very great account , ( and that in theologie ) distinguisheth ( as himself calls them with a school term ) 3 moments , or instances of the divine will . a 1 before the death of christ , either actually accomplished , or in the purpose , and fore-knowledge of god ; in this instant ( he saith ) god is angry with the sinner , but so , as that he is not averse from all wayes of laying down his anger . b 2 upon the death of christ , or that being suppos'd , wherein god not only purposeth , but also promiseth to lay aside his anger . c 3 when a man by true faith believeth in christ , and christ according to the tenure of the covenant commendeth him to god : here now god layes aside his anger , and receiveth man into favour . thus far he . amongst all the attempts of distinguishing the acts of gods will in reference unto christ , and sinners , what ever i considered , i never found any more slight atheological , and discrepant from the truth , then this of grotius . d to measure the almighty by the standard of a man , and to frame in the mind a mutable idol , instead of the eternal , unchangeable god , is a thing that the fleshly reasonings of dark understandings are prone unto . feigns the lord in one instant angry , afterwards promising to cease to be so , then in another instant laying down his anger , and taking up a contrary affection , and you seem to me , to do no less . what it may be esteemed in law , which was that authors faculty , i know not : but suppose in divinity , that ( notwithstanding the manifold attempts of some {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in most heads of religion ) e the ascribing unto the most holy , things alien , and opposite unto his glorious nature , is by common consent , accounted no less then f blasphemy : whither this be here don , or no , may easily appear . i hope then without the offence of any , i may be allowed to call those dictates of grotius to the rule , and measure of truth . 1 before the fore-sight of the death of christ ( saith he ) god is angry with sinners , but not wholly averse from all wayes of laying aside that anger . answ. 1 that god should be conceived angry after the manner of men , or with any such kind of passion , is grosse anthropomorphisme ; as bad , if not worse , then the assigning of him a bodily shape . g the anger of god is a pure act of his will , whereby he will effect ▪ and inflict the effects of anger . now what is before the fore-sight of the death of christ , is certainly from eternity . gods anger must respect either the purpose of god , or the effects of it . the latter it cannot be , for they are undoubtedly all temporal . it must be then his purpose from eternity to inflict punishment , that is the effect of anger . this then is the first thing in the business of redemption assigned by grotius , unto the lord . viz. he purposed from eternity , to inflict punishment on sinners : and on what sinners ? even those , for whom he gives christ to die , and afterwards receives into favour , as he expresseth himself . behold here a mystery of vorstian theology : god changing his eternal purposes . h this arminius at first could not down withal , inferring from hence , that the will of god differ'd not from his essence , that every act thereof , is , 1 most simple : 2 infinite : 3 eternal : 4 immutable : 5 holy . reason it self would fain speak in this cause , but that the scriptures do so abound , many places are noted in the margin . ja. 1. 17. 2 tim. 2. 19. ps. 33. 9 , 10 , 11. acts. 15. 18. &c. may be added . a mutable god , is of the dunghil . 2 that the death of christ is not compriz'd in the first consideration of gods mind , and act of his will towards sinners to be saved , is assumed gratis . 3 he is not ( saith he ) averse from all wayes of laying down this anger . this schem grotius placeth ( as is evident ) in god , as the foundation , and bottom of sending christ for our redemption . this he immediatly subjoyns without the least intimation of any further inclination in god towards sinners , for whom he gives his son . but , 1 this is a meer negation of inflicting anger for the present : or a suspension of that affection from working according to its qualitie ; which how it can be ascribed to the pure and active i will of god , i know not . yea , it is above disproved . 2 such a kind of frame , as it is injurious to god , so to be held out as the fountain of his sending christ to die for us , is ( i am perswaded ) an abhorrency to christians . and , 3 whether this answer that , which the scripture holds out , as the most intense distinguishing love . joh. 3. 16. rom. 5. 8. chap. 8. 32. 1 joh. 4. 9 , 10. is easily discernable . a natural velleity to the good of the creature , is the thing here couched , but was never proved . in the second instance , god ( saith he ) the death of christ being suppos'd , not only determineth , but also promiseth to lay aside his anger . 1 what terms can be invented to hold out more expresly a change , and alteration in the unchangable god , then these here used , i know not . 2 that the will or mind of god , is altered from one respect towards us , to another , by the consideration of the death of christ , is a low , carnal conception . the will of god is not moved by any thing without it self . k alterations are in the things altered , not in the will of god concerning them . 3 to make this the whole effect of the death of christ , ( that god should determine , and promise to lay aside his wrath ) is l no scripture discovery , either as to name , or thing . 4 the purposes of god , which are all eternal , and the promises of god , which are all made in time , are very inconveniently ranged in the same series . 5 that by the death of christ , attonement is made , everlasting redemption purchased , that god is reconciled , a right unto freedom obtained , for those for whom he died , shall be afterwards declared . 6 if god doth only purpose , and promise to lay aside his anger upon the death of christ , but doth it not until our actual believing ; then , 1 our faith is the proper procuring cause of reconciliation ; the death of christ , but a requisite antecedent , which is not the scripture phrase . rom. 5. 10. 2 cor. 5. 18. eph. 2. 16. col. 1. 20 , 21. dan. 9. 24. heb. 2. 17. eph. 1. 7. heb. 9. 12. 2 how comes the sinner by faith , if it is the gift of god ? it must be an issue of anger , and enmity , for that schem only , is actually ascribed to him , before our enjoyment of it ; strange ! that god should be so far reconciled , as to give us faith , that we may be reconciled to him , that thereupon he may be reconciled to us . 3 for the third instance , of gods receiving the sinner into love , and favour upon his beleeving , quite laying aside his anger . i answer : to wave the anthropomorphisme , wherwith this assertion is tainted as the former : if by receiving into favour , he intend absolute , compleat pactional justification , being an act of favour , quitting the sinner from the guilt of sin , charged by the accusation of the law , terminated on the conscience of a sinner : i confess it , in order of nature , to follow our beleiving . i might consider further the attempts of others for the right sttating of this business , but it would draw me beyond my intention . his failings herein , who is so often mentioned , and so much used , by him , who gives occasion to this rescript , i could not but remark . what are my own thoughts and apprehensions of the whole , i shall in the next place briefly impart . now to make way hereunto , some things i must suppose : which though some of them otherwhere controverted , yet not at all in reference to the present business : and they are these . 1 that christ died only for the elect : or god gave his son to die only for those , whom he chuseth to life , and salvation for the praise of his glorious grace . this is granted by mr baxter , where he affirms , that christ bare not punishment for them , who must bear punishment themselves in eternal fire . thes. 33. p. 162. and again , christ died not for final vnbelief . thes. 32. p. 159. therefore not for them who are finally unbelievers , as all non-elected are , and shall be . for what sinners he died , he died for all their sins , rom. 5. 6 , 7 , 8. 2 cor. 5. 21. 1 joh. 1. 7. if any shall say , that as he died not for the final unbelief of others , so not for the final unbelief of the elect , and so not for final unbelief at all . i answer , first , if by final unbelief , you mean that which is actually so , christ satisfied not for it . his satisfaction cannot be extended to those things , whose existence is prevented by his merit . the omission of this in the consideration of the death christ , lies at the bottom of many mistakes . merit , and satisfaction , are of equal extent as to their objects : both also tend to the same end , but in sundry respects . secondly , if by final vnbelief , you understand that which would be so , notwithstanding all means , and remedies , were it not for the death of christ , so he did satisfie for it . it's existens being prevented by his merit . so then , if christ died not for final unbelief , he died not for the finally unbeleeving : though the satisfaction of his death hath not paid for it , the merit of his death would remove it . thirdly , i suppose , that the means , as well as the ends , grace , as glory , are the purchase , and procurement of jesus christ : see this proved in my treatise of redemption . lib. 3. cap. 4. &c. fourthly , that god is absolutely immutable , & unchangable in all his attributes : neither doth his will admit of any alteration . this proved above . fifthly , that the will of god is not moved properly by any external cause whatsoever , unto any of its acts , whether imminent , or transient . for , 1 m by a moving cause , we understand a cause morally efficient ; and if any thing were so properly in respect of any act of gods will , then the act ( which is the will of god acting ) must in some respect , ( viz. as it is an effect ) be less worthy , and inferiour to the cause ; for so is every effect , in respect of it's cause . and , 2 every effect produced , proceedeth from a passive possibility unto the effect , which can no way be assigned unto god , besides it must be temporarie ; for nothing that is eternal , can have dependance upon that , whose rise is in time : and such are all things external to the will of god , even the merit of christ himself . 3 i cannot imagine how there can be any other cause , why god willeth any thing , then why he not willeth , or willeth not other things , which for any to assign , will be found difficult : mat. 11. 25. chap. 20. 15. so then when god willeth one thing for another , as our salvation for the death of christ , the one is the cause of the other ; neither moveth the will of god . hence , sixthly , all alterations are in the things , concerning which the acts of the will of god are , none in the will of god its self . these things being premised , what was before proposed , i shall now in order make out ; beginning with the eternal acts of the will of god towards us , antecedent to all , or any consideration of the death of christ . cap. vii . in particular of the will of god towards them for whom christ died , and their state , and condition as considered antecedanous to the death of christ , and all efficiency thereof . first then , the habitude of god towards man , antecedent to all fore-sight of the death of christ , is an act of supream soveraignty , and dominion , appointing them , by means suited to the manifestation of his glorious properties , according to his infinitely wise , and free disposal , to eternal life , and salvation , for the praise of his glorious grace . that this salvation was never but one , or of one kind , consisting in the same kind of happiness , in reference unto gods appointment , needs not much proving . to think that god appointed one kind of condition for man if he had continued in innocency , and another upon his recovery from the fall ; is to think , that his praescience is but conjectural , and his will alterable . in this instant then , we suppose no kind of affection in god , properly so called : no changable resolution , no inclinableness , and propensity of nature , to the good of the creature in general , no frame of being angry , with only a not-averseness to the laying down of his anger , &c. all which , and the like are derogatory to the infinite perfection of god . nor yet any act of pitying , and pardoning mercy , much less any quiting , or cleering of sinners , whereby they should be justified from eternity ; the permission of sin it self in the purpose of it , being not presuppos'd , but included in this habitude of gods will towards man , to make it compleat . neither any absolute intention of doing good unto man , without respect unto christ , and his merits , they refering to the good to be done , not to his appointment ; for by them is this purpose of his to be accomplished . nor lastly , doth it contain any actual relaxation , suspension , or abrogation of that law and it 's penalties , by which it is his will the creature shall be regulated , in reference to the persons concerning whom this act of his will is : they standing indeed , in that relation thereunto , as in the season of their existence , their several conditions expose them to , by vertue of the first constitution of that law . but it is such an act of his will , as in the scripture is termed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , acts 2. 23. rom. 8. 29. 1 pet. 1. 20. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rom. 8. 28. 9. 11. eph. 3. 11. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , mat. 11. 26. eph. 1. 5. 2 thess. 1. 11. luke 12. 32. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , eph. 1. 11. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 2 tim. 2 19. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , eph. 1. 5. 11. rom. 8. 29. ordination , or appointment unto life , act. 13. 48. 1 thess. 5. 5. 9. all which , and divers other expressions , point at the same thing . divines commonly in one word call it his decree of election , and sometimes according to scripture , election it self , eph. 1. 4. neither doth the word hold out any habitude of god towards man . antecedaneous to all efficiency of the death of christ , but only this : i speak of them only in this whole discourse for whom he died . that this is an act of sovereignty , or supream dominion , and not of mercy ( properly so called ) hath been by others abundantly proved . and this i place as the causa {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of the satisfaction of christ , and the whole dispensation of making out love unto us , through various acts of mercy . this in the scripture is called the love of god . rom. 9. 13. and is set out as the most intense love , that ever he beareth to any of his creatures : joh. 3. 16. rom. 5. 8. 1 joh. 4. 9. being indeed as properly love , as love can be assigned unto god . his love is but an act of his will , whereby , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and in respect of effects , ( in which respect , chiefly affections are ascribed unto god ) it hath the most eminent possible . now this being discriminating , can no way be reconciled with the common affection before disprov'd . for the order , and series of the purposes of god , as most natural for our apprehension , and agreeable to his own infinite wisdome , tending to the compleating of this love , in all its issues , and fruits , as it is more curious ( perhaps ) in the framing , then necessary to be known , so certainly , it would be too long and intricate a work for me to discuss at present , in reference to this intendment . only in general , this must be granted , that all the thoughts of god , concerning the way of accomplishing this act of his will , must be subordinate hereunto , as comprizing the end , and co-ordinate among themselves , as being concerning the means . in particular , the constitution , or appointment of the covenant of free-grace , for the recovery , and bringing home unto god of fallen man , hath immediate dependance thereon , i mean in that way of dependance , which their order gives unto them . i cannot assent to what mr baxter hath asserted in this matter ; thess. 14. expl. p. 90. the satisfaction of christ ( saith he ) to the law , goes before the new covenant , though not in regard of its payment ( which was in the fulness of time ) yet in undertaking , acceptance , and efficacy ; there could be no treating on new terms , until the old obligation was satisfied , and suspended . had he attempted the proof of this assertion , perhaps he would have found it a more difficult undertaking , then barely to affirme it . some few reasons to the contrary , that present themselves , i shall briefly set down . 1 christ himself with his whole satisfaction , and merit , is included in the covenant : therefore his satisfaction is not antecedent to the covenant . the first appeareth , in that all promises of pardoning mercy are in , and of this new covenant . heb. 8. 10. 12. but now , in them , as the foundation of that mercy , is christ himself with his satisfaction comprised , gen. 3. 15. esa. 9. 6 , 7. 2 he , who in all that he is , as made unto us , was the mediator of the new covanant , and whose merit , and satisfaction in all that they are , are appointed for the procuring the mercies of the new covenant , his satisfaction is not antecedent to the covenant , heb. 7. 22. chap. 8. 6. &c. 3 the constitution of the new covenant , as it is in the purpose of god , is the rise , and fountain of giving christ with his satisfaction for us . it is in the purpose of god to save us through faith by pardoning mercy : in the pursute of that design , and for the praise of that glorious grace , is christ given . joh. 3. 16. rom. 8. 32. or thus : 4 if the designation of that way of life , and salvation , which is administred by the gospel , be antecedent to the satisfaction of christ , then the satisfaction of christ is not antecedent to the new covenant : for nothing can be before , and after the same thing : understand the designation of the way of life , and the satisfaction of christ , in the same order of decree , or execution . now the supposal is manifest : the satisfaction of christ being appointed as the means of accomplishing that way of life . if mr baxter intendeth those latter words ( there could be no treating on new terms , before the old obligation was satisfied , or suspended ) as a proof of his former assertion , he will fail in his intendment , as i supose . for , 1 treating on new terms , denoteth either consilium in eundi foederis , or exequendi : if the first , it is nothing but the purpose of god to save his elect by pardoning mercy , for the praise of his glorious grace : this is wholly antecedent to any efficiency of the death , and satisfaction of christ , as being of meer , and absolute grace , jer. 31. 3. hab. 8. 7 , 8. if the latter be intended , or the actual taking of sinners into covenant , by working an acceptance of it upon their spirits , and obedience to the condition of it , in their hearts , then though the satisfaction of christ be antecedent here unto , yet it is not thence , antecedent to the new covenant : for the new covenant , and taking into covenant , are distinct . this then being assigned unto god after our manner of apprehension , the next enquiry is into the state , and condition of those persons , who are the peculiar object of the act of gods will before described , in reference thereunto , antecedaneous to all consideration of the death of christ , and all efficacy thereof . the scripture speaking of them in this condition , saith , that they are beloved : rom. 9. 13. rom. 11. 28. elected : eph. 14. ordained unto eternal life : acts 13. 48. 2 thess. 2 13. whether only the eternal actings of the will of god towards them , or also their own change , either actual in respect of real state , and condition ; or relative in reference to the purpose of god , is not certainly evident . hereunto then , i propose these two things : 1 by the eternal love , purpose , and act of gods will towards them that shall be saved , ( who are so from thence ) they are not actually changed from that condition ▪ which is common to them , with all the sons of men after the fall . 2 by vertue of that love alone , they have not so much as personal right unto any of those things which are the proper effects of that love , and which it produceth in due season , beseemingly to the wisdome , and justice of god . either of these assertions shall be briefly proved . for the first , it is manifest : 1 from that act of gods will , which to this love is contradistinct : what change is wrought in the loved , or elected , by the purpose of god according to election ; an answerable change must be wrought in the hated , and appointed to condemnation , by the decree of reprobation : now that this should really alter the condition of men , and actually dispose them under the consequences of that purpose , cannot be granted . 2 anallogie from other eternal purposes of god , gives a demonstration hereof . the eternal purposes of the divine will , for the creation of the world out of nothing ; left that nothing , as very nothing as ever , until an act of almighty power gave ( in the beginning ) existence , and being to the things , that are seen . things have their certain fructurition , not instant actual existence from the eternal purposes of god , concerning them . 3 the scripture plainly placeth all men in the same state and condition before conversion , and reconciliation . we have proved , that jews , and gentiles are all under sin , rom. 3. 9 , 10. so every mouth is stopped , and all the world is become guilty before god . verse 19. all being by nature , children of wrath : eph. 2. 3. the condition of all in vnregeneracy , is really one , and the same . those who think it is a mistaken apprehension in the elect to think so , are certainly too much mistaken in that apprehension . he that believeth not the son , the wrath of god abideth on him , joh. 3. 36. if the mis-apprehension be , as as they say it is , unbelief , it leaves them , in whom it is , under the wrath of god . he that would see this further cleered , and confirmed , may consult my treatise of redemption , lib. 3. cap. 8. where it is purposely , and expresly handled at large . hence mr baxter may have some directions how to dispose of that censure concerning me , which yet he is pleased to say , that he suspendeth , page 158. viz. that i should affirm justification to be nothing but the manifestation of eternal love , which i have more , then in one place , or two , expresly opposed . that any one should but here , and there consult a few lines , or leaves of my treatise , i no way blame : in such things we all use our liberty : but that upon so sleight a view , as cannot possibly represent the frame , structure , and coherence of my judgment in any particular , to undertake a confutation , and censure of it , cannot well be done without some regreet to candid ingenuity . for the second assertion laid down , which goeth somthing farther , then the former , it is easily deduced from the same principles therewithal : i shall therefore adde only one argument for the confirmation thereof . god having appointed that his eternal love in the fruits thereof , should be no otherwayes communicated but only in , and by christ , all right thereunto , must of necessity be of his procurement , and purchasing . yea , the end of the mediation of the lord jesus , is , to give right , title , and possession in their several order , and seasons unto , and in all the fruits , issues , and tendency's of that love , unto them whose mediator he is appointed to be . thus far then , all is seated in the bosome of the almighty . all differencing acts of grace flowing from hence , being to be made out as seems good unto him in his infinite wise sovereignty ; from whence alone is the disposal of all these things , as to that order which may most conduce to his glory : and this also writes vanity upon the objection ( insisted on by mr baxter , page 157. ) that when we have a right , we must presently have a possession : all these things being to be moderated according to his free sovereign disposal . and this concerneth the first instant proposed . cap. viii . of the will of god in reference to them for whom christ died immediately upon the consideration of his death ; and their state , and condition before actual believing in relation thereunto . the second instant proposed to be considered , is , in the immediate issue of the death of christ , as purposed , and accomplished . purpose , and accomplishment are indeed different ; but their effects in respect of god , are the same . in reference to us also ▪ the death of christ hath the same efficacy as promised , and as performed . what acts the scripture ascribes unto god , antecedent unto any consideration of the death of christ ( or at least such as are absolutely free , and of sovereignty , without any influence of causality from thence ) we saw before : ( for as for the order of gods decrees compared among themselves , i will not with any one contend ) here we enquire what it holdeth out of him , that being in all its efficacy supposed . and we affirme , 1 that the will of god is not moved to any thing thereby , nor changed into any other respect towards those for whom christ died , then what it had before ; this was formerly proved , and must again be touched on . but , 2 the death of christ purposed , and accounted effectual ( as before ) god can agreeable to his infinite justice , wisdome , truth , and appointment , make out unto sinners for whom christ died , or was to die , all those good things , which he before purposed , and willed by such means to them : those things being purchased , and procured , and all hinderances of bestowing them , being removed , by that satisfaction , and merit , which by free compact , he agreed , and consented should be in that death of christ . 3 that as the making out of all spiritual blessings , first purposed by the father , then purchased by the son , that they might be bestowed condecently to divine justice ; god hath reserved it to his own sovereign disposal . that it be done , so that they for whom this whole dispensation is appointed , may really enjoy the fruits of it , is all , that necessarily is included , either in the purpose , or purchase . hence it is that the discharge of the debtor , doth not immediately follow the payment of the debt by christ , not because that payment is refusable ; but because in that very covenant , and compact , from whence it is that the death of christ , is a payment ; god reserveth to himself this right , and liberty , to discharge the debtor , when , and how he pleaseth . i mean as to times and seasons ; for otherwise , the means of actual freedom , is procured by that payment , though not considered meerly as a payment , which denotes only satisfaction , but as it had adjoyned merit also . therefore that principle much used , and rested on by mr baxter in the business of satisfaction , to obviate this very difficulty , of a not immediate discharge , if christ paid the debt , viz. that the satisfaction of christ is a refusable payment ; which he presseth page 149 , 150. is neither true in it self , nor accommodate to this difficulty ▪ 1 not true : for , the suffering of christ may be considered , either , 1 , absolutely , as in it self , abstracting from the consideration of any covenant , or compact thereabout ; and so it cannot be said to be a refusable payment : not because not refusable , but because no payment . that any thing should have any such reference unto god as a payment , or satisfaction , whether refusable or otherwise , is not from its self , and its own nature , but from the constitution of god alone . between god , and the creature there is no equality , not so much as of proportion . christ in respect of his humane nature , though united to the deity , is a creature , and so could not absolutly satisfie , or merit any thing at the hand of god : i mean with that kind of merit , which ariseth from an absolute proportion of things . this merit , can be found only among creatures : and the advancement of christs humanity takes it not out of that number . neither in this sense can any satisfaction be made to god for sin . the sinners own undergoing the penalty neither is satisfaction in the sense whereof we speak , neither can it properly be said to be so at all ; no more then a thing to be done , which is endlessly in doing . 2 it may be considered with reference unto gods constitution , and determinatiou , predestmating christ unto that work , and appointing the work by him to be accomplished , to be satisfactory , equaling ( by that constitution ) the end , and the means . and thus the satisfaction of christ in the justice of god was not refusable ; the wisdom , truth , justice , and suitable purpose of god , being engaged to the contrary . 2 , this distinction is not accommodate to this difficulty ; the sole reason thereof being what was held out . before , of the interest of gods sovereign right to the bestowing of purposed , purchased , promised blessings , as to times , and seasons , according to the free councel of his own will . 3 , hence then it is , that god in the scripture upon the death of christ is said to be reconciled , to be returned unto peace with them for whom he so died , the enmity being slain , and peace actually made , ephes. 2. 14 , 15 , 16. collos. 1. 20. because he now will , and may , suitablely to his justice ▪ wisdome , and appointment , make out unto them ? for whom the atonement was made , all fruits of love , peace , and amity . heb. 2. 17. rom. 5. 10 , 11. 2 cor. 5. 19. the objection unto this , how then can god deny us the present possession of heaven ; used by mr baxter , page 157. is not of any force , the whole disposal of these things , being left to his own pleasure . and this is the scheme , which upon the death of christ , we assigne unto god : he is atoned , appeased , actually reconciled , at peace with those for whom christ died , and in due time for his sake will bestow upon them all the fruits , and issues of love , and renewed friendship . this possibly may give some light into the immediate effect of the death of christ ; which though i shall not purposely now handle , yet mr baxter with much diligence having employed himself in the investigation thereof , i shall turn aside a little to consider his assertions , in this particular . cap. ix . a degression concerning the immediate effect of the death of christ . it is one of the greatest and noblest questions in our controverted divinity , what are the immediate effects of christs death ? he that can rightly answer this , is a divine indeed ; and by help of this , may expedite most other controversies about redemption , and justification . in a word ; the effects of redemption undertaken , could not be upon a subject not yet existent , and so no subject , though it might be for them . none but adam and eve were then existent : yet as soon as we do exist , we receive benefit from it . the suspending of the rigorous execution of the sentence of the law , is the most observable immediate effect of the death of christ ; which suspension is some kind of deliverance from it . thus far mr baxter . thess. 9. explicat . pag. 67. there are scarce more lines , then mistakes in this discourse : some of them may be touched on . 1 effects are to be considered with respect to their causes . causes are real , or moral . real , or physical causes , produce their effects immediately , either immediatione suppositi , or virtutis : unto them the subject must be existent . i speak not of creating power , where the act produceth its object . moral causes do never immediately acting their own effects , nor have any immediate influence into them : there is between such causes , and their effects , the intervention of some 3d thing , previous to them both , viz. proportion , constitution , law , covenant , which takes in the cause , and lets out the effect : and this for all circumstances of where , how , when , suitable to the limitations in them expressed , or implyed : with the nature of the things themselves . the death of christ is a moral cause , in respect of all its effects : whether those subjects on which it is to have its effects , be existent , or not existent , at the time of its performance , is nothing at all considerable : if it wrought physically , and efficiently , the existence of the subjects on which it were to work , were requisite . it is altogether in vain to enquire of the immediate effects of christs death upon an existent subject : by the way : that adam and eve only were existent , when christ undertook the work of redemption , to me is not cleer : no , nor yet the following assertion , that as soon as we do exist , we receive benefit by it : taking benefit , for a benefit actually collated ( as mr baxter doth ) not for a right to a benefit , or the purpose of bestowing one , which will operate in its due time : this is easily affirmed ; and therefore eadem facilitate is denyed . i have no fancy to strive to carry the bell , and to be accounted a divine indeed , by attempting at this time , a right stating of , and answer to this question proposed : i am not altogether ignorant of the endeavour of others , even as to this particular , and have formerly spoken somthing that way my self . mr baxter seems here to understand by this question , ( viz. what is the immediate effect of the death of christ ) what is the first benefit , which from the death of christ , accreweth unto them for whom he died : not what is the first thing , that every particular person is actually in his own person , in his own time made partaker of : but a benefit generally established , and in being , upon the designment of the work of redemption , which every one for whom christ died hath a share of : and of this he positively affirms , that the suspending of the rigorous execution of the sentence of the law , is the most observable , immediate effect of the death of christ : and so deserves the title of a divine indeed . now truly ( though not to contend for the bell with mr baxter , whereof i confess my self utterly unworthy , and willingly for many commendable parts ascribe it unto him ) i cannot close with him , nor assent unto that assertion : very gladly would i see mr baxters arguments for this ; but those , ( as in most other controverted things in this book ) he is pleased to conceal : and therefore though it might suffice me , to give in my dissent , and so wait for further proof ; yet that it may be apparent , that i do not deny this meerly because its said , not proved , ( which in things not cleer in themselves is a provocation so to do ) i shall oppose one or two argvments unto it . all the effects of the death of christ are peculiar only to the elect , to some : the suspension of the rigorous execution of the law , is not so . ergo . the minor is apparent : the major proved by all the arguments against vniversal redemption used in my former treatise . 2 all the effects of the death of christ are spiritual , distinguishing , and saving , to the praise of gods free grace . the suspending of the vigorous execution of the law , is not so . ergo , the assumption is manifest : 't is only a not immediate casting into hell , which is not a spiritual distinguishing mercy : but in respect to many , tends to the manifestation of gods justice . rom. 9. 22. the proposition is evident . the promises made unto christ upon his undertaking this work , doubtless do hold out all that he effected by his death . of what nature they are , and what is the main tendance of them i have elsewhere discovered , from the first to the last , they are restrained to distinguishing mercies : see isa. 49. 6 , 7 , 8 , 9 , 10. chap. 53. 10 , 11 , 12. isa. 61. 1 , 2. and no less is positively affirmed , eph. 1. 4. rev. 1. 5 , 6. if mr baxter say , that his meaning in this is , that if christ had not undertaken the work of redemption , and satisfaction , then the law must have had rigorous execution upon all , and therefore this being suspended upon his undertaking of it , is the first fruit of the death of christ . notwithstanding this , yet that suspension ( which in respect of the different persons towards whom it is actually exercised , hath different ends ) is not a fruit , nor effect of the death of christ , but a free issue , of the same eternally wise providence , sovereignty , and grace , as the death of christ himself is : if then by the rigorous execution of the law , you intend the immediate execution of the law in all its rigour , and punishments , this if it had been effected , could in your own judgment have reached adam , and eve , and no more ; and would have so reached them , as to cut off the generation of mankind in that root : if so , and this be the fruit of christs death , why do you not reckon the procreation of humane race , among those fruits also ? for had it not been for this suspension , that also had failed : which is as good a causative connection , as that between the death of christ , and this suspension : had not he undertaken the work of redemption , it had not been . if by a rigorous execution , you intend the penalty of the law , inflicted in that way , which hath pleased the will of the law-giver by several parts , and degrees , from conception through birth , life , death , to eternity ; the curse of it being wholly incumbent in respect of desert , and making out it self , according to gods appointment , then the suspension thereof is not the immediate effect of the death of christ ; which ( opposing the first arguments to the former acceptation ) i further prove : if those for whom christ died do lie under this rigorous execution of the law , that is the curse of it , until some other effect of christs death be wrought upon them , then that is not the first effect of the death of christ : but that supposal is true : joh. 3. 36. ephes. 2. 3. therefore so also the inference . 2 in a word : take the suspending of the rigorous execution of the law , for the purpose of god , and his acting accordingly , not to leave his elect under the actual curse of it ; so it is no fruit of the death of christ , but an issue of the same grace ; from whence also the death of christ proceeds . take it for an actual freeing of their persons from the breach of it , and its curse , and so it differs not from justification , and is not the immediate effect of christs death in mr baxters judgment . take it for the not immediately executing of the law upon the first offence , and i can as well say , christ died because the law was suspended ; as you , that the law was suspended because christ died : had not either been , the other had not been . take it for the actual forbearance of god towards all the world , and so it falls under my two first arguments . take it thus , that god for the death of christ , will deal with all men upon a new law , freeing all from the guilt of the first broken law , and covenant : so it is non ens. if you mean by it gods entring into a new way of salvation with those for whom christ died : this on the part of god is antecedaneous to the consideration of the death of christ , and of the same free grace with it self . for the question it self ( as i said before ) i shall not here in terms take it up , the following discourse will give light into it : i have also spoken largely to it in another place ; and that distinctly . the sum is : i conceive that all the intermediate effects of the death of christ , tending to its ultimate procurement of the glory of god , are all in respect of his death immediate ; that is , with such an immediation as attends moral causes : now these concerning them for whom he died , as they are not immediatly bestowed on them ( the ultimate attingency of the cause , and the first rise of the effect , lying in an intervening compact ) so not simul , at once neither : though simul , and a like procured : the cause of this , being that relation , coherence , and causality , which the lord hath appointed between the several effects ( or rather parts of the same effect ) of the death of christ , in reference to the main , and ultimate end to be thereby attained : as at large i have discused : lib. 2. cap. 1. p. 52 , 53 , &c. in one word , the first effect of the death of christ in this sense , is the first fruit of election : for , for the procuring ▪ and purchasing of the fruits thereof , and them alone , did christ die . if i mistake not , mr baxter himself is not setled fully in this perswasion , that the suspension of the rigorous execution of the law , is the most immediate effect of the death of christ : for pag. 52. these words which he useth [ god the father doth accept the sufferings and merits of his son , as a full satisfaction to his violated law , and as a valuable consideration upon which he will wholly acquit and forgive the offendors themselves , and receive them again into favour , so that they will but receive his son upon the terms expressed in the gospel ] seems to place the ultimate efficacy of the death of christ in gods acceptation of it , as to our good , on the condition of faith , and obedience . which , first makes the suspension of the law to be so far from being the first effect of the death of christ : that the last reacheth not so far : and 2dly , the fond absurdity of this conditional acceptation i have before declared . neither am i clear to which of those assertions , that of page 92 , ( where he affirms , that some benefit by christ the condemned did receive ) is most accommodate : neither can i easily receive what is here asserted ; if by benefit you understand that which in respect of them is intentionally so . for , first , condemned persons , as condemned persons surely receive no benefit by christ , for they are condemned . secondly , the delay of the condemnation of reprobates , is no part of the purchase of christ : the scripture sayes , nor more , nor less of any such thing : but peculiarly assigns it to another cause . rom. 9. cap. x. of the merit of christ , and its immediate efficacy , what it effecteth in what it resteth , with the state of those for whom christ died in reference to his death , & of their right to the fruits of his death before beleeving . that they for whom christ died , have a right to the things which he purchased thereby , ( that is an actual right , for so men may have , to what they have not in actual possession ) is no singular conception of mineour divines freely express themselves to this purpose . even the commender , and publisher of grotius his book of satisfaction , learned vossius himself , affirmeth , that christ by his death purchased for us a double right : first , a right of escaping punishment , and then a right of obtaining the reward . by the way , i cannot close with his distinction in that place , of some things , that christ by his life , and death , purchased for us , and other , that he daily bestoweth : for the things he daily bestoweth , are of them , which by his death he purchased . my expressions then alone are not subject to the consequences charged on them , for asserting a right to life , and salvation in them for whom christ died , even before beleeving . yea , some have gone farther , and affirmed , that those for whom christ died , are in some manner restored into saving favour . not to mention some of them , to whose judgment mr baxter seems to accede , who assert vniversal justification , and restauration into grace upon the death of christ : but i lay no weight on these things . to cleer my thoughts in this particular , two things must necessarily be enquired into , and made out . 1 seeing the satisfaction , and merit of christ , do tend directly for the good of them for whom he died , and that there is a distance , and space of time , between that death , and their participation of the good things purchased therby , wherein lyeth , or in what resteth the efficacy of that his death , with the principle of the certain futurition , of the spiritual things so procured , which those for whom he died , shall assuredly in due time enjoy . 2 wherin lies the obligation unto death , hel , & wrath , which before beleeving the scripture affirms to be upon the elect , seeing christ hath actually purchased for them freedom from these things : and this , without more a-do , will be cleered in the former . 1 for the first then , upon the issue of the death of christ , something being supposed in god beyond his meer purpose , of which before , somethings being actually procured , and purchased by it , which yet they for whom they are so purchased , neither do , nor possibly can upon the purchase immediately possess , and enjoy : it is enquired , wherein resteth the efficacy of his death , which in due time causeth the making out of all those spiritual blessings , which by it are so procured . now this must be either in those for whom he died , or in himself as mediator , or in his father who sent him . 1 that it is not in them for whom he died , is apparent : upon the death of christ , in purpose , and promise , when first its efficacy took place . they were not : i mean actually existent : true ! they were potentially in the purpose of god : but will that make them a meet subject for the residence of this right , and merit whereof we speak ? as is the thing , such are all its affections , and adjuncts : but possible , if it be no more . this is something actual whereof we speak . 2 that it is not in christ as mediator , is no less evident . he that makes satisfaction , and he to whom it is made , he who meriteth any thing , and he at whose hands he meriteth it , must be distinguished . the second person under the notion of performing the work of mediation , receiveth not satisfaction . the power christ receiveth of the father , because he is the son of man , to give eternal life to those given him of his father , is of latter consideration to that we have in hand , being a result , and consequence thereof . 3 it must therefore be in the father , or god , as receiving satisfaction . of all the attributes of god where this may be placed ( to speak after the manner of men ) one of these four must needs be the proper seat of it : 1 his power . 2 his will . 3 his justice . 4 his truth . 1 , his power , and then it must be , not that god hath any addition of power , for that cannot be to him who is omnipotent ; but that a way is made for the exercise of his power , which before by somewhat from himself was shut up . and as some suppose it is no otherwise . that whereas the lord could not make out grace , and favour unto sinners because of his justice necessarily enclining him to their punishment , and destruction . now that justice being satisfied in christ , he can collate any spiritual blessings upon them , as he seeth good . but this i have disproved elsewhere , and manifested . 1 that the foundation of this apprehension , ( being an impossibility in god to forgive sin , without satisfaction , because of the contrariety of it to the properties of his nature ) is a groundless assertion . and , 2 the foundation of god , in sending his son to die for his elect is oppugned hereby . and it , 3 is destructive to all the proper fruits , and effects of the death of christ , &c. lib. 2. cap. 2. 2 , in the will of god , it seems that the merit and fruits of the death of christ , whereof we treat seem better to be treasured : and from hence it is , that he can will , or willeth to us the good things purchased by it . but , 1 that the will of god should by the death of christ be changed into any other habitude then what it was in before , was before disproved . 2 that now god can will good things to us , holds out the enlargement of his power as to the acting thereof , mentioned above , rather then any thing properly belonging to the will of god . 3 gods willing good things to us , it cannot consist in : his willing of a thing is operative of it : it is his efficacious energetical will whereof we speak . when he actually willeth grace , we have grace : and when he willeth glory , we have glory : but that concerning which we speak , is antecedent to the actual making out of grace , and glory to us , being the procuring cause of them ; though not of that act of the will of god , whereby they are bestowed . his justice , and truth only remain . for justice , that which is commutative properly , with one consent is removed from god . who hath given first unto him , and it shall be rendered unto him again . neither is distributive justice to be supposed in him , antecedent to some free engagement of his own . where no obligation is , there cannot be so much as distributive justice properly . all obligation from god to the creature , is from his own free engagement : otherwise he stands in no relation to it , but of absolute dominion , and sovereignty . all the justice of god then ( we consider not the universal rectitude of his nature , but ) in reference to the creature , is justitia regiminis . psal. 33. 4 , 5. 1 joh. 1. 5. and therefore must suppose some free constitution of his will . this then rightly considered , do i affirm to be affected with the merit of christ : there i place the procuring efficacy thereof , whence it is , that all the fruits of it are made out unto us . but this in due order . the first thing of immediate concernment hereunto , is the covenant of the father with the son : the free engagement of god , to do such and such things for christ , upon the performance of such other things to him appointed . this is the foundation of the merit of christ as was before declared . hence is distributive justice ascribed to god , as to this thing . it is righteous with him being engaged by his own free purpose and promise , to make out those things , which he appointed to be the fruit and procurement of the death of christ . and from thence it is , that all the things purchased by the death of christ , become due to those for whom he died : even from the equity attending this justice of god . herein also his truth hath a share : by his truth , i understand his fidelity and veracity in the performance of all his engagements . this immediately attends every obligation that by any free act of his will , god is pleased in his wisdom to put upon himself : and is naturally under consideration before that distributive justice whereby he is inclined to the performance it self of them . this then is that i say ; god by free purpose and compact , making way for the merit of christ , which absolutely could be none , is obliged from the veracity and justice , which attends all his engagements , to make out as in his infinite wisdom shall seem meet ; all those things which he hath set , appointed , and proposed as the fruit and purchase of his death , unto all them for whom he died . and in this , rests the merit of christ . here two things may be observed ; 1 what we ascribe to the merit of christ : viz. the accomplishment of that condition , which god required to make way , that the obligation which he had freely put upon himself , might be in actual force . and so much , ( how rightly , i leave to himself to consider ) doth mr baxter assign to our own works : thes. 26. p. 140. 2 the mistake of those who wind up the merit of christ , as affecting god ( if i may so speak ) unto a conditional engagement , viz. that we shall be made partakers of the fruits of it , upon such and such conditions , to be by us fulfilled . for , 1 all such conditions ( if spiritual blessings ) are part of the purchase of the death of christ : and if not , are no way fit to be conditions of such an attainment . 2 it cannot be made apparent how any such conditional stipulation can be ascribed unto god . that god should engage upon the death of christ , to make out grace and glory , liberty and beauty , unto those for whom he died , upon condition they do so , or so . 1 leaves no proper place for the merit of christ . 2 is very improperly ascribed unto god . lawyers tell us , that all stipulations about things future , are either sub conditione , or sub termino . stipulations or engagements upon condition . that are properly so , do suppose him that makes the engagement to be altogether uncertain of the event thereof . stipulations sub termino , are absolute to make out the things engaged about , at such a season . upon the very instant of such a stipulation as this , an obligation follows as to the thing , though no action be allowed to him to whom it is made , until the term and time appointed be come . in those stipulations that are under condition , no obligation ariseth at all from them , it being wholly uncertain whether the condition will be fulfilled or no . only in two cases doth such an engagement bring on an immediate obligation . 1 if the condition required be in things necessary and unalterable : as if cajus should engage himself into tilius to give him an 100. l. for his house on the morrow if the sun shine : here ariseth an immediate obligation ▪ and it is the same as if it had been conceived only sub termino , without condition at all . 2 if by any means , he that makes the stipulation , knows infallibly , that the condition will be fulfilled , though he to whom it is made , knows it not . in this respect also , the stipulation sub conditione , introduceth an immediate obligation , and in that regard , is co-incident with that which is only sub termino . wheither an engagement upon condition properly , without the former respects , that is a stipulation to an event dubious and uncertain , can be ascribed unto god , is easie to determine . to assert it , oppugnes the whole nature of the deity , and over-throws the properties thereof , immediatly and directly . all other stipulations under condition are co-incident ( as i said before ) with that which is sub termino only , from whence ariseth an immediate obligation for the performance of the thing stipulated about ; though there be not an immediate action granted him unto whom it is made . surely they are wide , ( if not very wild ) who affirm , that all the stipulations on the part of god upon the death of christ are upon a condition , which himself knows to be impossible for them to perform to whom they are made , which amongst wise men are alwayes accounted nugatory and null . this being then so vain , i say that the merit of christ flowing from the free purpose and compact of god , resteth on his justice thence also arising , fixing thereon an obligation to make out all the fruits of it , unto them for whom he died , sub termino only ; whereby a present right is granted them thereunto , though they cannot plead for present enjoyment . cap. xi . more particularly of the state and right of them for whom christ died , before beleeving . the former assertions about the merit of christ , being in some measure cleered , we may hence have light into the state and condition of those for whom christ died in their several generations before beleeving . to make this the more fully appear , we must distinguish between their present state or possession , and their present right . their state is not changed , because all the procurements of the death of christ , are to be made out unto them by vertue of a stipulation sub termino , that term or season being not come . so that still in present actual state , i leave them as before , not justified , not sanctified , not entred into covenant . right also is twofold : 1 in re , as the father hath a right to his estate . and this jus in re , holds , though the estate be unjustly , or forcibly detained from him . 2 ad rem , so the son hath a right to the estate of his father , being to enjoy it at his death . the first right is presently actionable upon any detainment : the latter not so . the first , we do not ascribe to the elect in this condition , viz. that which is in re , and instantly actionable ; but that which is ad rem , and sub termino . this being that which i aimed at , and being by mr baxter opposed , i will further consider it , that it may appear whether any thing in this assertion be justly blamable . i said , that by the death of christ , we have actual right to the good things purchased by that death : that right which is not actual ( to speak a word to that term ) is not . the contradistinct affection hereunto , is potential . and this is totally destructive to the nature of a right . all right is actual , or not at all . to evince the main assertion ; i shall , 1 , shew the nature and quality of this right . 2 , the bottome or foundation of it ; and 3 , prove the thesis . 1 by right i understand , jus in general , now jus est , quod justum est : aug. in psal. 144. sub . fon. that is right , which it is just should be . and quiquid rectum est , justum est : a●sel . de verit . cap. 13. it is just , all that should be , which hath a rectitude in it self . farther ; what this justum is , aquinas tells you , 22. ae . q. 57. a. 1. c. justum est quod respondet secundum aliquam aequalitatem alteri . then a thing is just when it stands in some aequality unto those things whereunto it relates . and this aequality or adaequation of things is twofold . 1 that which ariseth from the nature of the things themselves : as an eye for an eye , a tooth for a tooth , &c. 2 that which ariseth from a proportion condescended unto , by condict , agreement , covenant , or common consent . dupliciter est aliquid adaequatum : uno modo ex natura ipsius rei : alio modo cum est commensuratum ex condicto sive ex commune placito : aqui. in the first sense , as to a right that should accrew unto the creatures in respect of god , from the commensuration of the things themselves , we shewed before that it cannot be . it must be from some grant , compact , covenant , or the like , from whence a right in reference to the faithfulnesse or righteousnesse of god , may arise . the right then whereof we speak , which they for whom christ died , have to the things which by his death are procured , consists in that equity , proportion , and equality , which upon the free compact , constitution , and consent of god the father , is , between the death of christ and their enjoyment of the fruits of that death . it is just and equal , that they should enjoy the fruits of his death in due time . neither is the right of any man , to any thing , any more , but such a frame and order of things , that it is just either from the nature of the things themselves , or from common consent and agreement , that he should enjoy that thing . this is the right whereof we speak : which in their sense the very socinians grant . christus jus quoddam ad obtinendam remissionem peccatorum & salutem ( morte sua ) nobis dedit . crellius , adu . groti . cap. 1. 2 : for the foundation of this right : seeing that before the consideration of the death of christ ( as was declared ) it is not , from thence it must needs be , nothing of any likelihood to be such a foundation being co-incident therewithal . now whereas in the death of christ two things are considered : 1 the satisfaction ; and 2dly the merit thereof ; it may be enquired after , under whether respect this right relates thereunto . 1 the satisfaction of christ tends in all that it is , to the honor and reparation of the justice of god . this then in its utmost extent and efficacy , cannot give ground to build such a right upon . the ultimate effect of satisfaction , may be accomplished , and yet not the least right to any good thing communicated to them for whom this satisfaction is made . the good things attending the death of christ may be referred unto two heads : the amotion of evil , and the collation of good . for the first , the amotion of evil , the taking that from us , that it may not grieve us , and subducting us from the power and presence thereof , it is immediatly aimed at by satisfaction . that the curse of the law be not executed , that the wrath to come be not powred out , is the utmost reach of the death of christ considered as satisfactory . yea in it self , as only such , it proceedeth not so far , as to give us a right to escape these things , but only presents that to the justice of god , whereby it may be preserved in all its glory , severity , and exact purity , though these things be not inflicted on us . this i say i conceive to be the utmost tendency of the death of christ as satisfactory . that condemnation cannot possibly de facto follow where such satisfaction hath been made , is immediatly from the equity of justice so repaired as above . for positive good things , in grace and glory by satisfaction alone , they are not at all respected . 2 , there is the merit of the death of christ , and that principally intendeth the glory of god in our enjoying those good things whereof it is the merit or desert . and this is the foundation of that right whereof we treat . what christ hath merited for us , it is just and equal we should have ; that is , we have right unto it : and this before beleeving . faith gives us actual possession as to some part , and a new pactional right , as to the whole ; but this right , or that equalling of things upon divine constitution ( jus est operatio illa qua sit aequalitas : pesant . in tom. 22. ae . q. 57. ) whereby it becomes just and right that we should obtain the things purchased by it , is from the merit of christ alone . what christ hath merited is so far granted , as that they for whom it is so merited have a right unto it . the sum then of what we have to prove , is , that the merit of the death of the lord jesus , hath according to the constitution of the father , so procured of him the good things aimed at , and intended therby , that it is just , right , and equal , that they for whom they are so procured , should certainly and infallibly enjoy them at the appointed season ; and therefore unto them they have an actual right even before beleeving ; faith it self being of the number of those things so procured . all which i prove as followeth ; 1 , the very terms before mentioned , enforce no less . if it be justum before their beleeving , that those for whom christ died , should enjoy the fruits of his death ; then have they even before beleeving , jus , or a right thereunto : for jus est quod justum est : that it is right and equal that they should enjoy those fruits is manifest . for. 1 : it was the engagement of the father to the son upon his undertaking to die for them , that they should so do . isa. 53. 10 , 11 , 12. 2 : in that undertaking , he accomplished all that was of him required . joh. 17. 4. 2 ; that which is merited and procured for any one , thereunto he for whom it is procured , certainly hath a right . that which is obtained for me is mine in actual right , though not perhaps in actual possession . the thing that is obtained , is granted by him of whom it is obtained , and that unto them for whom it is obtained . in some sense or other , that is a man's , which is procured for him . in saying it is procured for him , we say no less . if this then be not in respect of possession , it must be in respect of right . now all the fruits of the death of christ are obtained and procured by his merit for them , for whom he died . he obtains for them eternal redemption . heb. 9. 12. purchasing them with his own blood . act. 20. 28. heb. 2. 14. 1 pet. 1. 18. gal. 1. 4. rev. 14. 3 , 4. the very nature of merit described by the apostle , rom. 4. 4. infers no less . where merit intercedes , the effect is reckoned as of debt : that which is my due debt , i have a right unto . the fruits of the death of christ , are the issues of merit , ( bottomed on gods gracious acceptation ) and reckoned as of debt . he for whom a ransome is paid , hath a right unto his liberty by vertue of that payment . 3 : 2 pet. 1. 1. the saints are said to obtain precious faith through the reghteousness of god . it is a righteous thing with god , to give faith to them for whom christ died ; because thereby they have a right unto it : faith being amongst the most precious fruits of the death of christ , by vertue thereof , becometh their due for whom he died . 4 : the condition of persons under merit , and de-merit , in respect of good or evill is alike . the proportion of things requires it . now men under de-merit are under an obligation unto punishment : and it is a righteous thing with god , to recompence tribulation unto them : 2 thess. 1. 6. it being the judgement of god that they who do such things are worthy of death : rom. 1. 32. they then who are under merit , have also a right unto that whereof it is the merit . it is not of any force to say , that they are not under that merit , but only upon condition . for this is , 1 , false : 2 , with god this is all one as if there were no condition at the season and term appointed ; for the making out the fruit of that merit , as hath been declared . neither yet to object , that it is not their own merit , but of another which respects them : that other being their surety , doing that whereby he merited only on their behalf ; yea in their stead , they dying with him : though the same in them could not have been meritorious : they being at best , meer men ; and at worst , very sinful men . 5 : a compact or covenant being made of giving life and salvation upon the condition of obedience to certain persons , that condition being compleatly fulfilled as it was in the death of christ , claim being made of the promise , according to the tenure of the compact , and the persons presented for the enjoyment of it , surely those persons have an actual right unto it : that all this is so , see isa. 49. 2 , 3 , 4 , 5 , 6 , &c. psal. 2. 2. 4 , 5. isa. 53. 10 , 11 , 12. joh. 17. 3. & 2. 21. heb. 2. and so much for this also , concerning the issue of the death of christ , and the right of the elect to the fruits of it before beleeving . cap. xii . of the way whereby they actually attain and enjoy faith and grace , who have a right thereunto by the death of christ . the way and causes of bestowing faith on them , who are under the condition before described , is the next thing to be enquired after . what are the thoughts of god from eternity concerning those for whom christ was to die , with the state they are left in , in relation to those thoughts ; as also what is the will of god towards them , immediatly upon the consideration of the death of christ , with the right which to them accrews thereby , being considered , it remaineth ( i say ) that we declare the way and method whereby they obtain faith through the righteousness of god . and here we must lay down certain positions . as ; 1 , notwithstanding the right granted them for whom christ died , upon his death , to a better state and condition in due time , ( that is in the season , suiting the infinitly-wise-sovereignty of god ) yet as to their present condition in point of enjoyment , they are not actually differenced from others : their prayers are an abomination to the lord , prov. 28. 9. all things are to them unclean , tit. 1. 15. they are under the power of satan , eph. 2. 2. in bondage unto death , heb. 2. 14. obnoxious to the curse , and condemning power of the law in the conscience , gal. 3. 13. having sin reigning in them , rom. 6. 17. &c. 2 , what spiritual blessings soever are bestowed on any soul ( i mean peculiarly distinguishing mercies and graces ) they are all bestowed and collated for christs sake : that is , they are purchased by his merit , and procured by his intercession thereupon . that supernatural graces cannot be traduced from any natural faculty , or attained by the utmost endeavour of nature , howsoever affected with outward advantages , i now take for granted . these things i looked upon as the free-gifts of love : so the scripture , joh. 15. 5. 2 cor. 3. 5. eph. 2. 8. 1 cor. 4. 7. eph. 2. 10. mat. 11. 25 , 26. act. 16. 14. &c. now the dispensation of all these , as it is through christ , so they are for christ . on whomsoever they are bestowed it is for christs sake : for instance , peter and judas are unbeleevers . faith is given ( for faith is given ) to peter , not to judas . whence is this difference ? presupposing gods sovereign discriminating purpose , the immediate procuring cause of faith for peter , is the merit of christ . to us it is given on the behalf of christ to beleeve on him : phil. 1. 20. we are blessed with all spiritual blessings in him : eph. 1. 3. whatsoever is in the promise of the covenant is certainly of his procurement ; for therefore he is the surety , heb. 7. 22. and his bloud , ( the ransome he paid ) is the bloud of the covevenant : mat. 26. 28. whereby all the promises thereof , become in him yea , and in him amen , 2 cor. 1. 20. and whether faith be of the blessings of the covenant , and conclude in the promise thereof or no ; let the scripture be judge . jer. 31. 31 , 32. ezek. 36. 26. heb. 8. 9 , 10 , 11. furthermore , what we have through him , we have so him . all these things , being made out on this condition , that he should make his soul an offering for sin , isa. 53. 10 3 , that all the procurements of the death of christ in the behalf of his , are to be made out by vertue of a stipulation sub termino : or in respect of their actual collation and bestowing , they are to be made out in the season limited and appointed by the will of the father . of this before . 4 , no blessing can be given us for christs sake , unless in order of nature , christ be first reckoned unto us . here i must do two things ; 1 declare what i mean by reckoning christ unto us : and then , 2 prove the assertion as laid down . gods reckoning christ , in our present sense , is the imputing of christ unto ungodly unbeleeving sinners for whom he died , so far , as to account him theirs , to bestow faith and grace upon them for his sake . this then i say , at the accomplishment of the appointed time , the lord reckons and accounts and makes out his son christ , to such and such sinners , and for his sake , gives them faith , &c. exercising of love actually in the bestowing of grace upon any particular soul , in a distinguishing manner , for christs sake , doth suppose this accounting of christ to be his , and from thence he is so indeed : which is the present thesis , and may be proved . for : 1 ; why doth the lord bestow faith on peter , not on judas ? because christ dying for peter , and purchasing for him the grace of the covenant , he had a right unto it , and god according to his promise bestowed it : with judas , it was not so . but then , why doth the lord bestow faith on peter at the 40th yeer of his age , and not before , or after ? because then the term is expired , which upon the purchase , was by the counsel of gods will prefixed to the giving in , the beginning of the thing purchased unto him . what then doth the lord do , when he thus bestoweth faith on him ? for christs sake ( his death procuring the gift , not moving the will of the giver ) he creates faith in him , by the way and means snited to such a work . eph. 1. 18 , 19. chap. 2. 1 , &c. if then this be done for christs sake , then is christ made ours , before we beleeve . else , why is faith given him at this instant for christs sake , and not to another , for whom also he died ? that it is done then , is , because the appointed time is come ; that it is done then for christ , is because christ is first given to him . i cannot conceive how any thing should be made out to me for christ , and christ himself not be given to me ; he being made unto us of god , righteousness . 1 cor. 1. 30. 2 the apostle holds out this very method of the dispensation of grace , rom. 8. 32. he that spared not his son , but delivered him up to death for us all , how shall he not with him freely give us all things ? first christ is given for us , then to us , then with him ( he having the preheminence in all things ) all things : and this being , also , for him , ( phil. 1. 29. ) he is certainly in the order of nature given in the first place . he being made ours , we receive the atonement by him , rom. 5. 11. how christ is said to be received by faith , if he be ours before beleeving , is easily resolved . christ is ours before and after beleeving in a different sense . he who is made ours , in an act of gods love , that for him we may have faith , may be found and made ours in a promise of reconciliation by beleeving . i offer also , whether absolution from the guilt of sin , and obligation unto death , though not as terminated in the conscience for compleat iustification , do not proceed our actual beleeving . for , what is that love of god which through christ is effectual to bestow faith upon the unbeleeving ? and how can so great love in the actual exercise of it producing the most distinguishing mercies , consist with any such act of gods will , as at the same instant should bind that person under the guilt of sin ? perhaps also this may be the iustification of the ungodly mentioned , rom. 4. gods absolving a sinner in heaven , by accounting christ unto him , and then bestowing him , upon him , and for his sake enduing him with faith to beleeve . that we should be blessed with all spiritual blessings in christ , and yet christ not ours in a peculiar manner before the bestowing of those blessings on us , is somwhat strange . yea he must be our christ , before it is given to us for him to beleeve : why else is it not given to all others so to do . i speak not of the supream distinguishing cause , mat. 11. 25 , 26. but of the proximate procuring cause , which is the bloud of christ . neither yet do i hence assert compleat justification to be before beleeving . absolution in heaven , and justification differ as part and whole . again , absolution may be considered , either as a pure act of the will of god in it self , or as it is received , beleeved , apprehended , in , and by the soul of the guilty . for absolution in the first sense , it is evident it must proceed beleeving : as a discharge from the effects of anger , naturally proceeds all collation of any fruits of love , such as is faith . object . but if god account christ unto , and bestow him upon a sinner before beleeving , and upon that account , absolve him from the obligation unto death and hell which for sin he lies under , what wants this of compleat justification ? answ. much every way . 1 it wants that act of pardoning mercy ( on the part of god ) which is to be terminated and compleated in the conscience of the sinner ; this lies in the promise . 2 it wants the hearts perswasion concerning the truth and goodness , of the promise , and the mercy held out in the promise . 3 it wants the souls rolling it self upon christ , and receiving of christ , as the author and finisher of that mercy , an al-sufficient saviour to them that beleeve . so that by faith alone we obtain and receive the forgiveness of sin : for notwithstanding any antecedent act of god concerning us , in and for christ , we do not actually receive a compleat soul-freeing discharge until we beleeve . and thus the lord christ hath the preheminence in all things . he is the author and finisher of our faith . this then is that which here we assign unto the lord . upon the accomplishment of the appointed season , for the making out the fruits of the death of christ unto them for whom he died , he loves them freely , sayes to them , live , gives them his son , with , and for him , all things , bringing forth the choicest issue of his being reconciled in the bloud of jesus , whilest we are enemies , and totally alimated from him . it will not be requisite at all , ( as to our purpose in hand ) to make particular enquiry into the state and condition of them towards whom such are the actings of god as we before described . what it is that gives them the first real alteration of condition and distinguishment from others , i have now no occasion to handle . so far as advantage hath been offered , i have laboured to distinguish aright those things , whose confusion and mis-apprehension lies at the bottome of very many dangerous mistakes : how the forgoing discourse may be accommodated and improved for the removeal of those mistakes , i shall leave to the consideration of others . cap. xiii . the removal of sundry objections to some things formerly taught , about the death of christ : vpon the principles now delivered . having fully declared not only what was my intendment in the expressions so exceedingly mistaken by mr baxter , as hath in part already been made manifest , and will instantly more fully appear ; i shall now take a view of what is imposed on me as my judgement , and the opposition made thereunto , so far as may be needful for the cleering of the one , and removing of the other , at least in what they may really concern what i did deliver in the treatise impugned . in page 146 of his apendix mr baxter endeavours to vindicate a thesis of his from some exceptions , that he was by his friend pointed to , unto which it seemed liable and obnoxious . the thesis he layes down , is , that no man is actually and absolutly justified upon the meer payment of the debt by christ , till they become beleevers . against this article ( as he calls it ) he produceth some objections of maccovius , censuring his assertions to be senseless , his positions strange and abhored , his arguments weak and ineffectual ; with some other expressions to the same purpose . 1 , i am now by the providence of god in a condition of separation from my own small library , neither can i here attain the sight of maccovius disputations ; so that i shall not at all interpose my self in this contest ; only i must needs say . 1 i did not formerly account maccovius to be so senseless and weak a disputant as here he is represented to be . 2 , that for mr baxters answer to that argument ( where the debt is paid , there discharge must follow ; by asserting the payment made by christ to be refusable , and the interest of sinners in that payment to be purely upon the performance of a condition . i have fully before in both parts of it demonstrated to be weak , and inconsistent with it self , and truth . that the interesting of sinners in the payment made by christ , at such and such a season , is from the sovereignty of god , and his free engagement sub termino for this end ; hath been also fully manifested . but secondly , mr baxter affirms , that to these arguments of maccovius , mr owen addes some in the place against grotius whereunto he was referred . to what end , you will say , doth mr owen adde these arguments ? why to prove that men are actually , and absolutly , justified upon the meer payment of the debt by christ before beleeving . but , fidem tuam ! is there any one argument in my whole book used to any such purpose ? do i labour to prove that which i never affirmed ? never thought ? never beleeved ? in what sense i affirmed that by the death of christ , we are actually , and ipso facto , delivered from death ( that is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , we have in due time , the time appointed , free and full deliverance thereby , without the intervention of any condition on our part , not absolutly procured for us by his death ) i have before declared . how much this comes short of actual and absolute justification , i need not now mention : i shall therefore only so far consider the answers given by mr baxter ; as they may seem to impair or entrench upon the main truth i assert , and that in the order by him laid down . these ( saith he ) mr owen layeth down . 1 by death he delivereth us from death . answ. not immediatly , nor absolutly , nor by his death alone , but by that as a price , supposing other causes on his part , and conditions on ours , to concur before the actual deliverance . reply . 1 to what end i mention that place of the apostle was before declared : 2 by the death of christ we are immediatly delivered from death with that immediation which is proper to the efficiency of causes , which produce their effects by the way of moral procurement : that is certainly , without the intervention of any other cause of the like kind : and , 3 absolutly , no condition being interposed between the cause and the effect , christs death , and our total deliverance , but such as is part of our deliverance , and solely procured by that death : though that death of christ be not considered as alone , that is separated from his obedience , resurrection , and intercession , when the work of redemption is assigned to it in the scripture . 4 by the death of christ as a price : i suppose you understand his purchase , as well as his payment ; his merit , as well as his satisfaction ; or else this is a false notion of the death of christ , as the cause of our deliverance . 5 all other causes concurring on the part of christ for our deliverance , are 1 either not of the same kind with his death ; or , 2 bottomed on his death , and flowing from thence ; so that summarily all may be resolved therinto . 6 the conditions on our part , in the sense intended , are often mentioned , never proved ; nor i am perswaded will never be . but he addes : 2 he saith the elect are said to die , and rise with christ . answ. 1 not in respect of time , as if we died and rose at the same time , either really , or in gods esteem . 2 not that we died in his dying , and rose in his rising . but , 3 it is spoken of the distant mediate effects of his death , and the immediate effects of his spirit on us , rising by regeneration to union and communion with christ . so he . reply . 1 i pass the 1 , and 2 , exceptions , notwithstanding , that of gods not esteeming of us as in christ upon his performance of the acts of his mediation for us , might admit of some consideration . 2 the inference here couched , that these things are the immediate effects of christs spirit on us , therefore the distant and mediate effects of his death for us , is very weak and unconcluding . the death of christ procureth these things as a cause moral and impelling : the spirit worketh as an efficient , and therefore the same thing may be the immediate effect of them both , according to their several kinds of efficacy . and so indeed they are . our actual conversion , the efficient whereof is the spirit , is the immediate procurement of the merit of christ : see this at large in my treatise opposed . i know not any man that hath run out into more wide mistakes about the immediate effects of the death of christ , than mr baxter , who pretends to so much accurateness in this particular . 3 he saith ( ads mr baxter ) christ hath redeemed us from the curse , being made a curse for us . answ. i explained before how far we are freed by redemption : he hath restored us , that is , paid the price , but with no intent that we should by that redemption , be immediately or absolutely freed . yet when we are freed , it is to be ascribed to his death as the meritorious cause , but not as the only cause . reply . 1 a being freed so far , or so far , by redemption , and not wholly , fully , or compleatly , what ever men may explain , the scripture is wholly silent of . 2 that christ in paying a price , had no intent that those he paid it for , should be immediatly or absolutely freed , is crudely enough asserted . 1 of the immediateness of their delivery , i have spoken already . it hath as strict an immediation as the nature of such causes and effects will bear . 2 if he intended not that those for whom he died should be absolutly freed , then either he intended not their freedom at all , and so the negation is upon the term freed : or the negation of his intention is only as to the qualification , absolutly , and so his intention to free them is asserted , and the affection of absolutness in that intention , only denyed . if the first be meant ; 1 it is contrary to innumerable express testimonies of scriptures . 2 it renders the son of god , dying with no determinate end , or designed purpose at all , in reference to them for whom he dyed : a thing we would not ascribe to a wise man , in a far more easie undertaking . if the second : 1 i desire to know , what is this intention here assigned to our saviour ? he payd a price , or ransom for us , he bought and purchased us by his blood , to be a peculiar people to himself ; he redeemed us from the curse and wrath due to us , that we may be conditionally freed . all things intended under condition , are as to their accomplishment uncertain . the condition may be fulfilled , or it may not be fulfilled ; and therefore the thing intended thereon , can have no certainty as to its accomplishment , in the mind of the intender . this then is that which is ascribed to the lord jesus : making his soul an offering for sin , laying down his life a ransom for mercy , and tasting death , to free the children given him from death , praying together that those for whom he died , might be partakers of his glory ; yet was altogether uncertain whether ever any one of them , should at all partake of the good things , which in his whole undertaking of mediation , he aimed at . thus is he made a surety of an uncertain covenant , a purchaser of an inheritance perhaps never to be enjoyed , a priest sanctifying none by his sacrifice , &c. 2 is the accomplishment of this condition , upon which freedom depends in the intention of christ , certain in his mind , under that intention ? i ask then , whence that assurance doth accrew ? is it from his foresight of their good using their abilities to fulfil the condition to them prescribed ? see then , whither you have rolled this stone ! the folly , and absurdity of this , hath been long since sufficiently discovered . but is it from hence , because by his death , he purchaseth for them , the compleating of that condition in them ? thus , he payes a price with intention that those for whom he payes it , shall be freed , by enjoying that freedom under such a condition as he procures for them ; and thereupon knows , that at the appointed time , it shall be wrought in them . what differs this in the close from absolute freedom ? further : feign some of them for whom christ died to fulfil this condition , others not ; and it will be more evident , that the greatest uncertainty possible , as to the issues of his death , must be assigned to him in his dying . the pretence of an effectual discriminating purpose of free grace , following the purpose of giving christ , promisuously for all , will not salve the contradictions of this assertion . but the truth is , this whole figment of conditional freedom , is every way unsavoury : that very thing which is assigned for the condition of our freedom , being it self the chiefest part of it : the whole indeed as here begun : potential , conditional , not actual , not absolute issues and effects of the death of christ , have been abundantly disproved already . that which follows in mr baxter from page 152 , unto page 155. chap. 19. belongs not to me : being only a declaration of his own judgement about the things in hand : wherein , although many things are not only incommodiously expressed , to suit the un-scriptural method of these mysteris which he hath framed in his mind , but also directly opposite to the truth ; yet i shall not here meddle with it , refering them who desire satisfaction in this business , to a serious consideration of what i have above-written to this purpose . page 155. c. 20. he returns to the consideration of my assertion concerning our deliverance ipso facto , by the bloud of christ : and tells you , i do not understand mr owen his meaning : for he saith , that christ did actually , and ipso facto , deliver us from the curse and obligation ; yet we do not instantly apprehend and perceive it , nor yet possess it : but only we have actual right to all the fruits of his death . &c. so he . answ. the things of that treatise were written with the pen of a vulgar scribe , that every one might run and read : whence then it should be , that so learned a man should not understand my meaning , unless from his own prejudice , i know not : however , i have now so fully delivered my sense and meaning as to these things , that i hope no place remaineth for discreptation thereabout . but let us look a little into mr baxters enquiry after that , which he professeth not well to understand : 1 ( saith he ) whether a man may fitly be said actually and ipso facto to be delivered and discharged , who is not at all delivered , but only hath a right to deliverance : i doubt . answ. to unriddle this , with most of the following exceptions , and to resolve his doubt so far as i am concerned , as having administred occasion thereunto , i shall transcribe the place from whence these difficulties are pretended to arise . the passage is in lib. 3. cap. 7. of that treatise , page 140 , 141. as followeth : that actual freedom from the obligation doth not follow the satisfaction made by christ , cannot be granted . for by his death , he did deliver us from death : and that actually so far , as that the elect are said to die and rise with him : he did actually or ipso facto deliver us from the curse , by being made a curse for us . the hand-writing that was against us , even the whole obligation was taken out of the way , and nailed to his cross . it is true , all for whom he did this do not instantly actually apprehend and perceive it : which is impossible . but yet that hinders not ; but that they have all the fruits of his death in actual right , though not in actual possession : which last they cannot have until at least it be made known to them . as if a man pay a ransom for a prisoner detained in a forreign country ; the very day of the payment and acceptation of it , the prisoner hath right to his liberty , though he cannot enjoy it , until such time as tydings of it is brought unto him , and a warrant produced for his liberty . so that , that reason is nothing but a begging {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 2dly , the satisfaction of christ by the payment of the same thing that was in the obligation , is no way prejudicial to that free gracious condonation of sin so often mentioned . gods gracious condonation of sin , comprizeth the whole dispensation of grace towards us in christ : whereof there are two parts : 1 the laying of our sin on christ ; or making him to be sin for us , which was meerly and purely an act of free grace . 2 the gracious imputation of the righteousness of christ to us : or making us the righteousness of god in him ; which is no less of grace and mercy : however that remission , grace , and pardon which is in god for sinners , is not opposed to christs merits , but ours . he pardoneth all to us , but he spareth not his only son : the freedom then of pardon hath not its foundation in any defect of the merit or satisfaction of christ , but in three other things : 1 the will of god freely appointing this satisfaction of christ : joh. 3. 10. rom. 5. 8. 2 in a gracious acceptation of that decreed satisfaction in our steads , so many , no more . 3 in a free application of the death of christ unto us : remission then excludes not a full satisfaction by the solution of the very thing in the obligation , but only the solution or satisfaction of him to whom remission is granted , &c. all that is here affirmed , may be reduced to these heads : 1 actual freedom from the obligation is the immediate fruit of the death of christ : understand such an immediation , as i have often described . 2 hence , christ is said actually or ipso facto to deliver us , because our deliverance which is to be accomplished sub termino , is the infallible , absolute , immediate issue and product of what he did for us . actual and ipso facto , are opposed to the intervention of any such thing , as should make our deliverance to be only potential , or conditional . 3 those for whom christ doth work this deliverance , are not as to a simulty of time actually delivered : they neither enjoy , nor are acquainted with any such deliverance until the appointed time be come , but have actual right thereunto , to possess it in due season . this being the sum and plain intendment of that place , i suppose there will not need any operous endeavour to remove the objections that are laid against it : and therefore to that before expressed , i say , christ hath actually and ipso facto procured our deliverance : hence we have actual right unto it , but not actual possession of it : and where the difficulty of this should rest , i know not . men may as oft as they please create contradictions in their own minds , and entangle themselves with doubts in the knots which themselves have tyed . but , 2 ( saith he ) knowledge and possession of a deliverance are far different things . answ. 1 he maketh them so , who plainly intimates , that the reason why it is not apprehended , is , because it is not possessed : and alwayes speaks disjunctively of them . 2 besides , this proposition of the distance of these two , is not universally true , as i could easily demonstrate . 3 our knowledge therefore ( he ads ) doth not give us possession : so that the similitude sails : for it is the creditors knowledge and satisfaction that is requisite to deliverance : and our creditor was not in a far and strange country , but knew immediatly , and could either have made us quickly know , or turned us free before we had known the cause . answ. 1 whether or no , or how far knowledge gives us possession , i shall not now dispute : only considering in what sense knowledge is here used ; and often in the scripture , the deliverance also spoken of , being such , as no small part thereof consists in this knowledge , and without it ( in the seed at least ) is not , i cannot but say , that such kind of affirmations in things of this weight , are very slender proofs : yea further , whereas the enjoyment of this deliverance is either as to the being of it , or to the comfort of it ; the latter is given us by this knowledge meerly , the former consists therein mainly , joh. 17. 3. 2 similitudes are allowed their grains to make them current : but yet , as our creditors knowledge and satisfaction is required to our deliverance , so not that only ; but ours also , as to our actual enjoyment of it . it is true , he could have made us quickly know it : but who hath been his counsellour ? this is left to his sovereign and free disposal , our deliverance being purchased to be made out in the season thereby appointed . but , that god could have made us free , before we knew the cause , ( supposing his constitution of the way of salvation revealed in the bloud of jesus , which lies at the bottome of all these disputes ) is a most anti-evangelical assertion , and diametrally opposed to the whole way of gods dealing with sinners . but he addes , 4 neither can it be understood how god can so long deny us the possession of heaven , if we had such actual absolute right so long ago , which seems to me to express a jus ad rem , and in re . answ. 1 i love not to enquire into the reason of gods actings , which are according to the counsel of his own will : and yet think it not very difficult to conceive how a son is for a season kept as a servant , though he be heir of all . 2 he speaks as though this deliverance lay all in heaven , whereas it is here fully enjoyed on the earth though not in all the degrees of the fruits thereof . 3 if the right wherof we speak were jus in re , i see not well indeed how god could keep us from the possession of it as mr baxter sayes : a man cannot be kept long from what he hath . but saith he , 5 if he mean a right to future possession , i do not see how right and possession should stand at so many yeers distance : to have right to gods favour , and possession of that favour seem to me of neerer kin . except he should think that possession of favour is nothing but the knowledge or feeling of it : and that faith justifieth only in loco conscientia : but i will not censure so hardly until i know . answ. 1 if at so many yeers distance it may not be allowed , he had done well to express at how many it might . for my part , placing this right upon the purchase of christ , ( as before , ) and possession in the actual enjoyment of the fruits of that purchase ; then refering the distance between them to the good pleasure of god , who had granted and established that right to an enjoyment sub termino , i see no difficulty , no perplexity in this at all . 2 that no small portion of favour consists in a sense and knowledge of the kindness of god in its actings terminated upon the conscience , i must beleeve , whatever mr baxter be pleased to censure . it is far more facile to give the hardest censures , then to answer the easiest arguments . 3 the place where faith justifieth i am not so solicitous about , as the manner how : which of all other wayes commonly insisted on , i conceive not to be ; as it is our now obedience : yet that in this work , it looks further then the conscience , i easily grant . the most of what is subjoyned to these exceptions , is fully answered in what went before . as much as possible , i shall avoid all repetitions of the same things : only whereas he affirmeth , that to have right to justification , and to have possession of it , is all one ; i must needs enter my dissent thereunto : which may suffice until it be attempted to be put upon the proof . if he shall say , that a right to a future justification at the day of judgment , is the same with the possession of present actual justification , it is neither true , nor any thing to the business in hand . in the close , he shuts up this discourse , and enters into another ; giving in his thoughts about the immediate effects of the death of christ : a matter wherein he pretends to great accurateness , censuring others , for not being able to distinguish aright of them , and so to spend abundance of labour in vain , in their discourses thereabout . particularly here he denyes ( and calls it a dangerous errour to suppose ) that actual remission and justification are immediate effects of his death , or any right thereunto , which he attempteth to prove by sundry arguments . of the effects of the death of christ , and what relation they all stand in thereunto , i have spoken at large before . now because actual remission is denyed to be an immediate effect of the death of christ , and so a potential remission not once mentioned in the book of god is tacitely substituted in the room thereof , and this also in opposition to what i had delivered , i shall briefly consider his arguments , and so give an end to this debate . argum. 1 what right soever god giveth unto men in things supernatural ( such as justification , remission , and adoption ) he giveth it by his written laws . but by these laws he hath given no such thing to any unbeleevers , such as are the elect before conversion : therfore , &c. the major is evident : gods decree giveth no man a personal right to the mercy intended him . and for the minor , no man can produce the scripture giving to unbeleevers such a right . answ. 1 taking the laws of god in the strict and proper sense , and it is so far from being a truth , that what right god gives to any , he gives it by his written laws ; that indeed the laws of god give no right to any one , concerning any thing , whether supernatural or otherwise . the end of the law is not to give right , but to exact obedience : and that chiefly if not upon the sum , solely . the usual proper genuine signification of gods laws , being his revealed will for our obedience , i know not why mr baxter should bring them in , in the latitude of his single apprehension to be a medium in an argument . hence , 2 here is not a sufficient annumeration of causes ; the promises of god are to be added , and those either made to us , or to any other for our good . but , 3 that the decree of god gives to no man a right to the thing concerning which the decree is , is so far from being a sufficient proof of the major , that it is in it self very questionable , if not unquestionably false . that the decree gives not being and existence to the things concerning which it is , is an old rule . that no right should from it arise , unto that thing by vertue thereof , is not yet so cleer . right is but jus . jus est quod justum est . if it be just or right , that any one should have such a thing , he is said to have a right thereunto . now , supposing the decree of god , that a man shall , by such means , have such a thing , is it not just , equitable and condecent unto righteousness that he should have it ? but yet further , 4 we are not at all speaking of a right founded on gods decrees , ( which considering what was proposed to be proved by this argument ; i wonder how it found any mention here ) but upon two other things . 1 the covenant of god with christ about the pardoning , justifying , and saving of those , for whose sin he should make his soul an offering : which covenant respecting christ as mediator god and man , is not to be reckoned among the meer decrees and purposes of god , containing in it self al those promises and engagements wheron the lord jesus in the work of redemption rolled himself . now in this covenant , god engaged himself ( as i said before ) to make out to those for whom christ undertook , whatsoever was the fruit of his purchase , and that was what in his good pleasure was assigned thereunto . and this is the first bottome of this right . 2 the purchase of christ being compleated by the performance of all things by divine constitution thereunto alotted , and himself acquitted and exonerated of the whol debt of their sin for whom he suffered , which was charged on him ; he makes demand of the accomplishment of the forementioned engagement made to him , concerning the freedom and deliverance of the persons whose sins were laid on him , and whose bringing unto glory he undertook . on these two , i say it is , that our right to the fruits of the death of christ , even before beleeving , doth depend : from hence at least it is right and equal , that we do in the time appointed enjoy these things . yea to say , that we have right upon beleeving to the fruits of the death of christ affirmed universally , can only be affirmed of a jus in re , such a right , as hath ( at least in part ) conjoyned actual possession , beleeving it self being no smal portion of these fruits . this argument then being fallacious , omitting the chief causes in annumeration , concludes not the thing proposed . besides it is in no small measure faulty , in that the first thing proposed to be confirmed was , that remission of sin , and justification are not the immediate effects of christs death , whereof in this argument there is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . argum. 2. if god hate all the works of iniquity , and we are all by nature the children of wrath , and without faith it is impossible to please god , and he that beleeveth not is condemned already , then certainly the elect while they are unbeleevers , are not actually de facto , no nor in personal right delivered from this hatred , wrath , displeasure , and condemnation : but , ergo . answ. 1 this argument , for what indeed it will prove is handled at large in my treatise of redemption , as also re-urged in the pages foregoing . against actual justification from eternity , it hath its efficacy . 2 it doth also conclude , that the elect whilest unbeleevers , are not actually and de facto put in possession of the issues of love , faith being with the first of them . but , 3 that they have not upon the grounds forementioned , a right to these things . or , 4 that justification is not the immediate effect of the death of christ ( being the sole things in question ) it hath the same unhappiness with the former , not once to mention . argum. 3. if we are justified only by faith , then certainly not before faith . but we are justified only by faith . ergo . answ . 1 if i mistake not , it is not justification before faith , but a right to the fruits of the death of christ before faith that is to be proved . 2 that justification is not the immediate effect of the death of christ to which ends for this argument , valeat quantum valere potest : to me , it comes not within many miles of the thing in question . so that with the absurd answers supposed thereunto , we passe it by . the like also i am enforced to say of the two other that follow , being of the same length and breadth with those foregoing , too short & narrow to cover the things in question so that though they may have their strength to their own proper end , yet as to the things proposed to be proved , there is nothing in their genuine conclusions looking that way . if i might take the liberty of ghessing , i should suppose the mistake which lead this author to all this labor in vain , is , that the immediate effects of the death of christ must be immediatly enjoyed by them for whom he died . which assertion hath not indeed the least colour of truth . the effects of the death of christ are not said to be immediate , in reference to others enjoyment of them , but unto their causality by that death . whatever it be , that in the first place is made out to sinners for the death of christ , when ever it be done , that is the immediate effect thereof , as to them : as to them i say , for in its first tendency , it hath a more immediate object . if mr baxter go on with his intentions about a tract concerning universal redemption , perhaps we may have these things cleered : and yet we must tell him before hand , that if he draw forth nothing on that subject but what is done by amiraldus , and like things to them , he will give little satisfaction to learned and stable men , upon the issue of his undertaking . i shall not presume to take another mans task out of his hand , especially one's who is so every way able to go through with it ; else i durst undertake to demonstrate that treatise of amiraldus , mentioned by mr baxter , to be full of weak and sophistical argumentations , absurd contradictions , vain strife of words ; and in sum to be , as birthless a tympanous endeavour , as ever so learned a man was engaged in . for the present , being by gods providence removed for a season from my native soyl , attended with more then ordinary weaknesses and infirmities , separated from my library , burdened with manifold employments , with constant preaching to a numerous multitude , of as thirsting a people after the gospel , as ever yet i conversed withal ; it sufficeth me , that i have obtained this mercy , briefly and plainly to vindicate the truth from mistakes , and something further to unfold the mystery of our redemption in christ , all with so facile and placid an endeavour , as is usually upon the spirits of men , in the familiar writings of one friend to another . that it hath been my aim to seek after truth , and to keep close to the forme of wholesome words delivered to us , will ( i hope ) appear to them that love truth , and peace . dublin-castle , decemb. 20. 1649. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . finis . errata . the author having no opportunity to attend the press , and being absent many miles during the printing the most part of it , finds the accenting of sundry greek expressions omitted , with other mistakes , which he desireth the reader to correct as followeth : pag. 5. l. 10. r. have . p. 9. l. 23. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 10. l. 8. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , so also in other places . l. 9. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 11. l. 10. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 26. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 12. l. 21. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 15. l. 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 14. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 16. l. 9. hudled . p. 19. l. 10. alius . p. 20. l. 4. now . p. 22. l. 22. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 24. l. 22. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 27. l. 12. observed . p. 28. l. 24. not all the thing . l. 26. to any . p. 29. l. 4. now the . p. 30. l. 6. now he . p. 31. l. 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 4. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. 11. pressures . p. 32. l. ult. pactional . p. 33. l. 24. contradiction . p. 34. l. 33. oblation made . p. 36. l. 22. that ever i. l. 31. feigne . p. 44. l. 8. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 47. l. 3. of god , is thus held out . l. 27. analogie . l. 33. fturition . p. 54. l. ult. actuate their own . p. 76. l. 29. concluded . p. 78. l. 30. preceed . p. 82. l. 27. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 85. l. 28. many . p. 87. l. 20. disceptation . p. 88. l. 17. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 91. l. 20. foro conscientiae . p. 95. l. 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . pag. 29. in the margin , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . notes, typically marginal, from the original text notes for div a90278e-350 display of armin. salus electorū sanguis iesu . salus elect. rom 8. 7. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : ignat. ad phi●ad . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . homer iliad . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} v. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eph. 4. 11 , 12 , 13. haereses , de quorandam infirmitatibus habēt , quod valent , nihil valētes , si in bene valentem fidem in currant . tertul. de praesc . ad haer. mat. 24. 24. notes for div a90278e-2120 answ . answ . pa. 138 , 139 answ . answ . answ . answ . answ . answ . answ . answ . answ . answ . answ . a distinguenda sunt tria momenta divinae voluntatis . primum est , ante christi mortem positam aut re ipsa , aut in decreto dei , et praescientia . in hoc momento iratus peccatori est deus , sed ita , ut non aversetur omnes . irae deponendae vias , ac rationes . b secundum momentum est , posita jam christi morte , in quo deus jam non constituit tantum , sed & promittit iram se depositurum . c tertium est , cum homo vera fide in christum credit , et christus ex foederis formula credentem deo commendit . hic jam deus deponit iram , hominemque in gratiam recipit . de satisfact. . christi . cap. 7. d ps. 50. 21 exod. 3. 14. 1 sam. 15. 29 job 23. 13. psa. 102. 26 , 27. isa. 14. 27. e 2 king. 19. 6 isa. 37. 3 1 tim. 1. 13 f quidcunque negat aliquid de deo , quod ei convenit , vel asserit de eo , quod ei non convenit , derogat divinae bonitati , & est blasphemus . thom. 22. ae . q. 13. a. 1. c. g libra voluntas ulciscendae injuriae . quae dicuntur {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , intelligenda sunt {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . amor , et gaudium , & alia ejusmodi , cum attribuuntur deo , significant simplicem actum voluntatis , cum similitudine effectus , absque passione : aquin. 12. q. 22. a. 3. eph. 1. 11. h arm. disp. pub . de natu . dei . thes. 51. i ep. 1. 11 answ . k aliud est mutare voluntatem , aliud velle aliquarum rerum mutationem . l mat. 18. ●● 1 tim. 1. 15 ep. 5. 26 , 27. ep. 2. 15 , 16. col. 1. 13. 1 joh. 1. 7. &c. eph. 2. 8 phil. 1. 29 heb. 9. 12 m cum voluntas sit ejus essentia , non movetur ab alio à se , sed à se tantum , eo modo loquendi , quo intelligere , et velle , dicitur motus , et secundum hoc plato dixit , primum movins movet seipsum : aq. p. 1. q. 19. a. 2. a. 3. answ . answ . omnes illi pro quibus christus ex intentione dei satis fecit , sunt deo reconciliati . i. e. in favorem saluti ferum aliquo modo restituti . ames . antisinod . p. 164. si de debitum quaeratur ▪ respectu creaturae in deum cadere non potest : nisi ex aliqua suppositione ipsi deo voluntaria et libera : quae non potest esse nisi promissio aut pactio aliqua , ex quibus fidelitatis aut justitiae debitum oriri solet : suares . relect. de lib. div. volu . disp . l. di. sec. 2. n. 5. nulla justitia proprie esse potest , ubi nulla intercedit obligatio : deus autem nulla obligatione tenetur , antequam ipse fidem suam astringat : ergo ante promissionem nulla justitia etiam distributiva in deo reperitur . vas . n. 1. q. 21. a. 1. disp. 86. eph. 1. 11 gal. 4. 1 joh. 1. 12 rom. 5. 11 eph. 1. 11 col. 1. 12 , 13 , 14. psal. 4. 6 2 cor. 4. 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . lex aut punit , aut vetat , aut permittit , aut consulit , aut hortatur : f. de leg. 1 joh. 3. 4. decretum nil ponit in esse , praedestinatio in praedestinato aquin. eph. 1. 4. 2 pet. 1. 1. cururceus exit . isa. 50. 5 , 6 , 7 , 8 , 9. joh. 17. 4. 2 tim. 3. 16. joh. 17. heb. 9. 24. the precious blood of the son of god shed without the gates of jerusalem for the redemption of lost and undone sinners: whereby his great love to mankind is undeniably manifested, in these following particulars; his agony in the garden; being betrayed by judas, being falsly accused before annas, caiaphas, herod and pilate; his being scourged, scorned, and spitefully used; his condemnation and going to execution; how he was crucified; of his being reviled, and pardoning the thief upon the cross; and of his giving up the ghost. all which is practically applyed and improved, for the bringing of sinners out of the way of sin and hell, into wisdom's ways, whose ways are ways of pleasantness, and all her paths are peace. by that eminent divine, mr. john hayward. hayward, john. 1695 approx. 123 kb of xml-encoded text transcribed from 62 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a43133 wing h1231f estc r215936 99827693 99827693 32116 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a43133) transcribed from: (early english books online ; image set 32116) images scanned from microfilm: (early english books, 1641-1700 ; 1850:7) the precious blood of the son of god shed without the gates of jerusalem for the redemption of lost and undone sinners: whereby his great love to mankind is undeniably manifested, in these following particulars; his agony in the garden; being betrayed by judas, being falsly accused before annas, caiaphas, herod and pilate; his being scourged, scorned, and spitefully used; his condemnation and going to execution; how he was crucified; of his being reviled, and pardoning the thief upon the cross; and of his giving up the ghost. all which is practically applyed and improved, for the bringing of sinners out of the way of sin and hell, into wisdom's ways, whose ways are ways of pleasantness, and all her paths are peace. by that eminent divine, mr. john hayward. hayward, john. the tenth edition. [4], 114 p. printed for robert gifford, in old bedlam, without bishopsgate, london : 1695. after imprint date on title page: price bound 1 s. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -passion -meditations -early works to 1800. jesus christ -crucifixion -early works to 1800. 2004-01 tcp assigned for keying and markup 2004-01 apex covantage keyed and coded from proquest page images 2004-02 judith siefring sampled and proofread 2004-02 judith siefring text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion the precious blood of the son of god shed without the gates of jerusalem for the redemption of lost and undone sinners : whereby his great love to mankind is undeniably manifested , in these following particulars ; his agony in the garden ; being betrayed by judas , being falsly accused before annas , caiaphas , herod and pilate ; his being scourged , scorned , and spitefully used ; his condemnation and going to execution ; how he was crucified ; of his being reviled , and pardoning the thief upon the cross ; and of his giving up the ghost . all which is practically applyed and improved , for the bringing of sinners out of the way of sin and hell , into wisdom's ways , whose ways are ways of pleasantness , and all her path's are peace . by that eminent divine , mr. john hayward . the tenth edition . london , printed for robert gifford , in old bedlam , without bishopsgate , 1699. price bound ●●s . to the christian reader , dear hearts ; by the reading of this small treatise , you may in some measure , be made sensible of what christ hath done for you in order to your everlasting salvation : wherein his great love is manifested unto all : for greater love hath no man than this , to lay down his life for his friends ; but he hath laid it down for his greatest enemies , to redeem them from everlasting destruction . by these sad and dolorous sufferings of our saviour , we may see also what a dreadful and soul-destroying thing sin is , that nothing but the precious blood of the eternal son of god could make satisfaction for it . oh what cause have we then to admire and adore the mighty god of heaven for his infinite mercy towards us , in sending his son , his only begotten son , christ jesus , to redeem us from death and hell ! seeing such great things have been done for us , let us make it our daily practice and business to walk in some measure answerable to them : that we may so do , is , and shall be the hearty prayer of your soul 's cordial friend ; john hayward . of our saviour's agony in the garden . matth. chap. 26. ver. 38. then saith he unto them , my soul is exceeding sorrowful , even unto death ; tarry ye here and watch with me . and not designing to take notice of the meanness of his birth , and that continual course of sorrow and misery , that attended the former part of his life ; wherein he took upon him not only the form of a sinner , but a servant : i shall consider the time only towards his death ; wherein , in a most especial manner , his great love to mankind is manifested : for as every natural motion groweth more ardent towards the end ; so the love of christ towards the true church , his spouse . not that he loved us better in the latter part of his life ; but it did then most appear : as some sort of fire , the more water is thrown upon it , the hotter it burns ; so both the apprehension and presence of death was so far from lessening his love , that it did rather encrease it . therefore , as in all the passages of his life , so more especially towards his death , all his doctrine was holy , just , and good , ( milk for the weak , meat for the strong , medicine for the sick , not too deep for the simple , nor too shallow for the wise ) but as a ford wherein the lamb may wade , and the elephant swim ; all his actions were the works of justice and mercy , examples of all vertues , but most especially of humility , which is the foundation of all other vertues , as love , pity , and compassion , whereof our miseries stood most in need . his life was so pure and holy , that by that example he hath set us , we may plainly see what is either wanting or amiss in our selves , even the book which the prophet ezekiel speaks of , that he saw , ezek. 2. written within by instruction , without by example of life ; wherein we have what to contemplate , what to imitate , and what to admire : so that whosoever doth not only study , but like the prophet , seek , he shall attain inestimable , both knowledge and vertue . when our saviour begun his passion in the garden of gethsemane , he was accompanied with those three disciples , who not long before had seen his glorious transfiguration upon mount tabor ; to the end , that seeing so great a change , they might be sensible of the greatness of god's severity , and of his love. o treasure of heaven ! o light and life of the world ! how was his glory obscured ! his strength abated ! his courage appaled ! insomuch that he did acknowledge to his disciples , that his soul was heavy unto death . our saviour began his conflict with prayer , giving example to us , in all our troubles to do the like ; teaching us also in what manner we ought to pray ; first , in that he did fall prostrate upon the ground , he did thereby instruct us , that with the greatest humility and reverence we must present our selves before the majesty of almighty god : secondly , by his earnest praying , with what fervency of spirit we ought to beat at heaven gates . thirdly , by his often praying , we have an example of perseverance , until he that doth engage us to beg , shall let us have his favour so far as to obtain . lastly , he hath taught us to renounce our own wills , and to resign our desires to the pleasure of almighty god. these things , if at all times we endeavour to perform , but especially in the agonies of death , the angels will certainly come to comfort us ; for god will cerly send us strength to bear , what he is not pleased to remove . but wherefore did our saviour pray , that if it were possible this cup might pass from him ? did he not freely and voluntarily offer up himself for sin to save sinners ? yes , desirously ; for no necessity could be cast upon him ; no complaint of justice , because he was innocent ; no necessity through weakness , because he was almighty , for he had twelve legions of angels at his command ; but it was to comfort and strengthen his weak-hearted members , that their courage might not be cast down under any tryal or tribulation that god might call them to ! and also he did hereby declare , that he did bear the natural weaknesses of our flesh : for none can possibly imagine the greatness of those sorrows and miseries that he went through . lastly , he would manifest to us , that he did consist of two natures , and two wills ; not so separate as to make two persons , nor so confounded as to make one nature and will , but distinguish'd in their essential properties and operations . in his humane will , he did pray to avoid this cup ; in his divine will , he did desire it . he did desire death , in regard of the end ; but in regard to it self , he did pray to avoid it . yet his humane will was not contra●…y or repugnant to his divine will : yet being surprized with the fear of death , through the frailty of his hamane will , he seemed not to think of that which he perfectly did know ; not as drawing or declining from his father's will , but forthwith resuming his resolution , submitted himself to his decree . there is no question bu●… the pains that our saviour did endu●…e in his ●…dv were exceeding great ; yet nothing comparable to the torments of his soul. in bodily pains 't is possible some have born as much as he : but as for the sorrow of his soul , the unspeakable sorrows of his soul there was never any came near him : and indeed , the pain of the body is not comparable to the the sorrow of the soul , prov. 18. 14. the spirit of a man shall sustain his other infirmities : but a wounded spirit who can hear ? and first begun his sorrows in his soul. for as sin beginneth always at the soul , and from thence extendeth to the body , it was most proper that the punishment of sin should begin at the soul , and afterwards proceed to the body . this grief of soul of our saviour's was very great , as one of the evangelists testifieth , matth. 26. 37. he began to wax sorrowful , and grievously troubled : another , mark 14. 34. he began to be afraid , and in great heaviness : and says , luke 22. 14. he was in an agony . but in a more peculiar manner he did express it himself , matth. 26. 38. now is my soul tr●…ubled , now is my soul heavy even unto death ; and also by actions in that when no violence was offered to his body , no man stood near him to do him any harm ; he was so much inwardly pressed in spirit , and in so great an agony , that in an extream cold night when he lay upon the cold earth , all the forces of his body were distracted , the humours disturbed , the pores opened , and he was cast into a great and bloody sweat : not a thin faint sweat , but consisting of such great drops , which issued so plenteously from every part of his body , that they came through his apparel , and trickled to the ground in great abundance , luke 22. 44. sure never was any garden thus watered , never ground thus wet . adam might moisten the earth with the sweat of his brows ; but never was it moistned but at that time with a bloody sweat. o let us therefore look upon our saviour , and upon our selves : upon our saviour as upon the true adam , not cast , but came out of paradice of his o●… love and free will , for to redeem us from our sins : labouring in a bloody sweat , to get for us the bread of life : upon our selves , as those that were at that time his only tormentors ; for the executioners did not then tear him with whips , they did not then press a crown of thorns upon his head. it was not the nails nor the spear that then did pierce him , but it was our offences that did so much afflict him ; our sins were the heavy burthen under which he did so grievously sweat . for then were represented to him the sins of the whole world , both past and to come ; which to him who bears so great a love and zeal to the honour of his father , it could not but be an unspeakable sorrow and trouble to him . then also was presented to him the most terrible sight in the world , the great fury of the father , before whose majesty , when he is moved to wrath , the angels cover their faces , the mountains sweat , the earth trembleth , the sea flyeth ; before whom , if he appears as judge , no creature can stand ; and verily , if the wrath of god against one sinner , for one sin , be termed unquenchable fire , a worm that d●…th not , watling , and gnashing of teeth , and yet not sufficiently expressed : what words can the wisdom of men devise to represent the terribleness of that judgment that was against him , who was to drink of the whole cup of his father's wrath ; not for one sin only , but for the sins of the whole world ; and if he had left one drop , if he had not drank up the very dregs , we had not been excused from eternal damnation . also he beheld the ingratitude of many , who would not endeavour to make any profit to their own souls , of this great benefit , which doubtless was a sharper cut to him than all the outward torments he endured ; ever as it is less grievous to a man to take pains for another , than to know that his pains shall not be regarded . our blessed saviour did bend under this heavy burthen , and dipt his garments in his own blood ; and he took the cup of his father's wrath , which had no mixture of mercy in it : he did lay upon his shoulders a light burthen , and a sweet yoke : but we have laid upon him an unmerciful load , which none but himself is able to bear . no element is heavy in its proper place ; and therefore as one that diveth into the water , feeleth not the weight of the water which is above . so he that is plunged in the depth of his sins , has no sense how heavy they are , because sin is there in its natural place , but sin in our saviour was out of its proper place , and above its sphere , and therefore lay the more grievously upon him . for if a sinner that is sanctified is oftentimes pressed with his own sins , that he crieth out with holy david , psalm 38. my iniquities are a sore burthen , too heavy for me to bear : how grievous must this sea of sin be to him who is sanctification it self , and from whom it all flows ? o heavenly father ! what is this that thy innocent son , thy only son , thy son in whom thou art well pleased , in this humble and heavy manner laboureth before thee ? their fathers hoped in thee , and thou didst deliver them ; they called upon thee , and were not confounded . wherefore then is thy innocent and only son , begotten of thy substance , forsaken of thee ? how shall we sinful wretches expect to find any mercy with thee , seeing thou art so seve●…e against thy only son ? so merciful a father against so good and loving a son : is not thy wrath appeased when thou seest this miserable spectacle of him that is so dear unto thee ? this bloody sweat , whereof every drop is of greater value than a thousand worlds ? is it not a sufficient satisfaction for our sins , a sufficient price for our redemption ? o admirable and upright justice ! for this was but a small skirmish to the main battel which did follow after . sure if thy eyes , holy father , were fix'd upon the cross , whereunto thy only son was fastned , thou wouldst not be satisfied nor appeased , because thou hadst before ordained , that death , which was a curse belonging to sin , must also be the punishment of thy son ; that the devil that prevailed by a tree , should also be by a tree subdued . o what a painful purchase has our saviour made ! what a sharp price has he paid for our redemption ! how intolerable may we think was the end of his sufferings , when the beginning was so dreadful ! and how cruel were those torments , that were by him to be endured , which were so terrible in being feared ! o therefore let the sight of our sins draw some drops of tears now from our eyes , seeing they did draw so many drops of blood from every part of our redeemer's body : take a little touch of that grief which did lie so heavy upon him whose power sustaineth the heavens , that it made his soul heavy unto death , being so deeply drowned in the nature of man , that he seemed to forget that he was god. let us accuse and condemn our selves of all manner of unworthiness , and take up with a godly sorrow , both for love to our saviour , and in hatred to our sins ; the one for suffering for our sakes ; and the other for being the only cause of it ; and let us not be like to the disciples that were with our saviour , who fell into a sound and secure sleep , whilst their master both watched , prayed , and sweat a bloody sweat for their redemption : he was like a loving father , who spares no pains to get bread for his children , whilst they remain free both from trouble and care : if drowsiness of spirit overcomes thee , pray to god to awaken thee with his heavenly voice ; if that will not do , to make you smart with the rod of affliction , that so you may watch and pray lest you fall into temptation . let us by this grievou●… agony that vexed his soul , by that terror and trembling that wholly possess'd his body , and by all the pains wherein he was plunged for us detestable sinners , beseech him , that in the last hour of our lives , when fears and distresses come upon us , that he would give us stedfast strength and confidence in his mercy , that in that hour when we are leaving the world , he would not leave us ; and in this fearful conflict not to forsake us , but send his holy angels to assist us , and to minister courage and comfort to us , that no temptations of the devil may prevail against us , but that he would be pleased to arm our hearts with humility and patience , that they be not distracted or distempered with any fear of grief ; but that in all things our desires may be conformable to his will. let us implore his goodness to give us such constant courage , such hope , such love towards him , that the weaknesses of our flesh may not be overcome by any fear of death , but we may both safely and sweetly pass from the society we have with thee here by grace , to the society which the saints enjoy with thee in glory mat. 26. 48. of our saviour's being sold , betrayed , and apprehended . matt. 26. 47. and while he yet spake , lo judas , one of the twelve came , and with him a great multitude with swords and staves , from the chief priests and elders of the people . but when the son of god did in so high a degree , both love and value the sons of men , that he thought nothing painful to himself that might be profitable to them ; yet see how the sons of men did either value or love the son of god ; they took all occasions , first to slander him , and afterwards to slay him ; they sold him one to another for thirty pieces of silver . o devilish and malicious spirits , to hate the author of our eternal salvation . as no means are thought bad enough to bring him to his death , so to undervalue the lord of all creatures , as not many beasts are sold at so base a price ! o infinite inequality of affection between god and man ! god came to save man , and man goeth about to destroy god : god bought man with the dearest drops of his blood , and man sold god for thirty pieces of siver : o the love of the lord jesus was great , when he came to redeem those that were lost , and the saviour of the redeemed , how great was his love , to come into the world , when he had no need , nor we any merit , to sanctifie it with his justice , to enrich it with his grace , to enstruct it with his doctrine , to confirm it by his example , to redeem it with his blood ? that as by the pride of one , who being but man , did aspire to be god , we were condemned ; so by the humility of another , who being god , became man , we should be saved . being sold at the price of thirty pieces of silver , to such cruel merchants as desire no profit by him but his life , the traytor judas , whose feet a little before he had washed , came unto him , attended with a bloody band : and how willing our saviour was to embrace his passion , did appear by his voluntary presenting himself to them , and in that he turned not away his face from this barbarous beast that came to kiss him . but , o innocent lord ! what hast thou to deal with traytors and tormentors ? what courtesie between the lamb and the wolf ? what commerce between god and belial . our saviour did not only permit judas to kiss him , but he did also smite his obstinate heart with this soft speech , friend , wherefore comest thou ? dost thou betray the son of man with a kiss ? but wherefore did our saviour call judas friend , when he had betrayed him ? to testifie , that altho' the knot of friendship was broke on his part , yet on our saviour's it remained whole and entire , to reduce him again to his friendship ; for if he could have said without despair , with holy david , i have sinned , he should presently have heard , i have forgiven . if our saviour had kissed judas , he should never have despaired , or destroyed himself ; for his kisses inspire life ; and therefore the spouse beginneth the most excellent canticle with these words , cant. 1. 1. let him kiss me with the kisses of his mouth . 1 john 4. 10. it is he that hath loved us first . ephes. 1. 4. it is he that hath chosen us , and not we him : or if judas had kissed him , as the psalmist speaks of psalm 2. 12. kiss the son lest he be angry ; that is , if with sincerity of soul he had rendred him that faith and homage that is due to him , it had gone well with him ; but because he was like one of those whom the prophet speaks of , isa. 9. this people approach to me with their mouths , and their hearts are far from me ; because he came with a treacherous hypocrisie , this kiss could draw no vertue from him , but turned it to his condemnation : o cursed cruelty ; cursed , because obstinate ; cruel , because unjust , which neither the power of a miracle was able to astonish , nor the kindness of a benefit could any way appease . but they proceeded notwithstanding to lay sacrilegious hands upon him , as upon a malefactor , to bind his holy hands ( which had wrought so many miracles among them ) with rough and knotty cords , his disciples either forsaking of him , or falling off from him ; and to lead him away in a more opprobrious manner than the ark of the testimony was taken and carried away by the uncircumcised philistines . poor and miserable jews , whom do you thus hale away ? against whom have you taken up arms ? your prisoner hath made you captives ; he whom you have bound with cords , hath chained you with fetters of iron ; he hath been to you as a bait , or a hook that taketh the takers : never was force so unfortunately applied : never was prey so impossible to be held , and so dangerous to be let go ; for he soon got out of your hands , but you shall never avoid his curse . o people , well beloved , thy malicious madness hath made thee miserable , thou art ruinously cast down , thou art finally cast out , and that which was no people is planted in thy place : you came with torches and lanthorns to apprehend the son of truth , but you would not see his glorious light , therefore you remain the blindest people in the world ; insomuch that all the prophecies that have been spoken of you have been performed by you against your selves . but what folly is this , o ye jews ! how far is it beyond all folly , to carry him with bands of men , that went of his own accord ? into whose brain could it sink , that he would break away that went voluntarily himself ? he that hath power to give life unto the dead , could he not have kept himself in life ? he that delivered others from devils , could he not have delivered himself from you ? assure your selves such was his infinite charity , wherewith he goeth to the cross , to appease his father's wrath , and redeem the sins of the world , that you should have more to do to keep him in life , than you have to carry him to his death : he hath far greater , both care and haste to redeem you , than you can possibly have to murder him ; for he had not redeemed us , if his death had been forced upon him ; if his sacrifice had not been voluntary , it had not been satisfactory ; we could not have been saved by his obedience , if he had not died of his own accord ; and the●…efore his father having given , and he accepted of the sentence of death , he used no means to escape ; for he was not driven by force , but drawn to it by his obedience to his father , and love to us : there is no man that fears death , but he whom death is able to kill : but death had no such power over the son of god , for he did voluntarily lay down his soul , even when he would himself . o senseless jews ! he that is to bury so many figures , to fulfil so many prophecies , to accomplish so great a business as the redemption of the whole world , to what end should he run from you ? by all this you may see what base abuse was offered to the son of god ; certainly if it had not been the will of his father , and of himself , it had been better that mankind should have rotted in their own corruption , than that infinite vertue , perfect felicity , the true glory , the eternal word and wisdom of the father , should be so basely and vilely abused by those sons of belial . but since it was his pleasure , because by this way he would manifest his love , it is our part to accept it with thankful hearts , and with reverence , both to love , honour , and praise him for the same . therefore let us lift up our voices at all times , and in all places , to the praise of almighty god , for this his unspeakable loving kindness , since he has so far pitied our condition , as to come into it himself , to exalt us to his glory : o admirable dispensation of grace ! thou hast pour'd forth thy treasures without measure upon us ; we can desire no more than we do enjoy in thee , for thou hast exalted us above the heavens . our saviour was seated in majesty and glory , invironed with angels , hearing the sweet harmony of his own praise , doing wonderful things in heaven , and in the earth , and in all the deep places : but we lay in the mi●…e of our miseries , just fallen into the bottomless pit of everlasting sorrow , void of the poorest comforts of calamity , either helpless pity , or vain hope . but our saviour bowed down the heavens , and came down ; not by changing place , but by manifesting himself in a holy humanity : he was admirable in heaven , but he became miserable and contemptible upon earth : he changed the name of majesty into mercy : and did cover himself with the sackcloth of mortality , and did enter , as it were , into perdition , wherein he did both willingly wallow and take delight : but our saviour received no spot nor soil ; but he did stretch forth his hand to the work of his hands , whereby he drew sorth ; he did cleanse , he did cloath , he did comfort and confirm us , he did reach forth his hand by his blessed birth , he did draw us by his doctrine , he did cleanse us by his death , he did cloath us by his resurrection , he did comfort us by his ascension , and he did confirm us by his sending of the holy ghost ; therefore let us praise and magnifie the lord for his great love towards us ; for in all his works he was ours mo●…e than his own ; he took the burthen of our miseries upon him and laid the benefits of his merits upon us , he heard the cries of the poor , and came down from the highest heaven to the d●…ngeen of this world , to deliver them from their distress , and to restore them to that innocency and immortality from whence they were fallen . he was sold to redeem us , he was apprehended to discharge us , and he was bound to unfetter us ; all which he did plainly signifie in what he said to those that came to take him , john 18. 2 i say unto you , that i am he , therefore if you seek me , let these go their ways . of our saviour being had before annas , caiaphas , herod , and pila●…e . matth. 26. 57. and they that had laid hold on jesus , led him away to caiaphas the high priest , where the scribes and elders were assembled . after that judas had betrayed him with a kiss , and they had taken him , they led him away before annas , the father-in-law to caiaphas the high-priest ; annas sent him bound to caiaphas , where the scribes and elders were assembled . he was accused of blasphemy , but very ●…sly and wrongfully : and there an officer in the court , in the full face of justice , give him a blow on the face , co●…trary to the rules of any court of judicature : yet all these ind gn●… did our blessed saviour with ind●…gable patience bear . which patience if we observe together with all his behaviours in the other passages of hi●… passion , we shall find a perfect cure for all our impe●…fections , and a straight rule to direct us in all the affairs of this lise . o gracious countenance , which filleth the heavens with glory , which the angels with joy and ravishment do desire to behold ! o perfect image of the father ! how deeply was thy beauty , and thy majesty over clouded with disgrace ? o infinite humility ! o f●…t lord ! is it possible that there should remain in the world any footsteps of pride , after this admirable example of patience ? o earth and ashes ! thy god did with deep silence endure all these indignities , and thou stirrest , thou starest , and turmoilest thy self , and tormentest others , upon the least touch of thy reputation : god did pray for those that blaspheme him ; but we di●…d ●…in or scorn to look upon a man that hath given us the least affront imaginable . god would be esteeme●… a sinne●… , when he was pure from any soil of sin : but we , although de●…ble sinnars , think much of any that do not think us righteous . god was abased to the lowest degree ; but we would be advanced above all men , above the angels , yea , above god himself . ah proud flesh ! it cannot swell so high , but vengeance will sit above it ; it cannot lift up it self so lofty , but god's hand shall strike it down . god and pride could not dwell together in one heaven , much less in one heart . our saviour hath taught us to love our enemies , matth. 5. 44. to do good to them that hate and hurt us , that we may be the children of our father which is in heaven . what shall we further say ? we are desirous to be esteemed the sons of god , we are ready to assume that name unto us , although it may be we are hypocrites and lyars . and how can this be , when we think our selves dishonoured , if we revenge not the least indignity that is done unto us ? yea , when no moderate either satisfaction of revenge , will suffice to appease us ? if it be so with us , let us be ashamed to call god our father ; and let us tremble to say unto him , f●…rgive us our offences , as we forgive them that have offended us , for this is as if we should say , forgive us not , because we will n●…t forgive ; or in pl●…iner terms , damn us , lord , because we will be damned . undoubtedly they who are the son●… of god and christians in deed and in truth , must not only a●…rive at this degree of goodness , not to return evil for evil , but they must advance higher , to return good for evil ; they must declare by their actions , that they have not only surmouned evil , but that they have attained to that which is good , and in such a degree as to overcome evil with good. rom. 21. 8. therefore let us learn to be of an humble spi●…it ; if we did but know the vertue of true humility , we should abandon the chiefest things in the world to a●…in it . if we desire to have mercy , humility will help us to it , as it did the publican : if we desire the grace of the gos●…el , our lord saith , he was sent to preach it to the poor : it was hid from the wise , and revealed to the little ones . would we have our prayers heard ? ecclus. 35. 17. the prayers of the humble shall pierce the clouds , and will not depart till the highest regard it . if we desire glory and long life , an humble spirit will help us to it , prov. 22. 4. they are the rewards of humility , if we desire to live under the protection of god , and to participate of his grace , as , no doubt , there is none in the world but what does so , psalm 34. 17. 1. pet. 5. 5. the lord preserveth the lowl●… , and giveth grace to the humble . for as water runs to the low grounds , so do the graces of god flow to the humble hearts . in a word , if we are desirous to pass the time of this life in peace , mat. 11. 29. learn of me , saith our saviour , for i am ●…eek and humble of heart , and so you shall find rest in your soul●… . if we desire to be everlastingly happy in the kingdom of god , we must then humble our selves as little children , motth . 18. 4. for heaven is like a stat●…ly palace with a low door , wherein no man can enter except he stoop : humility is not only a vertue , but a vessel that contains all other vertues . this unquiet night wherein they had our saviour before annas and caiaphas being scarce ended , they led him to pilate the roman president of the province ; for the jews at that time were under the dominion of the romans , who although they allowed them the use of their religion , yet they barred them from all civil jurisdiction , and all cognizance of capital crimes , as in other provinces it was the custom so to do : so although the jews had condemned jesus of blasphemy , and cryed out against him , he is worthy to die , yet they had no authority to put him to death : and therefore they led him to the roman president for the territory of jud●…a . but when pilate understood that jesus was born in galilee , which belonged to the jurisdiction of herod the tetrarch , he sent him to herod , who at that time was at jerusalem . now herod had been desirous of a long season to see jesus , because of that admirable report that run of him , whereupon he was then joyful of his coming , hoping to have seen him wrought some miracle : he questioned him concerning many things ; but he enquired out of vain curiosity , and with no true intention or end : christ answered him nothing , according to that which st. james saith , jam. 4. 3. ye ask and do not receive , because ye ask amiss . hereupon herod with all his grave counsellors and gallant courtiers , interpreting the silence of jesus for simplicity , did openly contemn him , and for a plain decla●…ation , not of his innocency , but his simplicity they arrayed him in white rayment , and sent him back again to pilate ; that he who had been taken before for a man of evil behaviour , and namely , a glutton , a drinker of wine , a companion of sinners , a s●…irrer of sedition , a blasphemer , a sorcerer , possess'd with a devil , should then pass for a very simple man. o true comfort of all afflictions , whether by publick injustice or private injuries ! let us learn by these exemplary instructions of our master to make no account of the judgments and estimations of this world ; let us leave off to be so ambitious , as to affect the vain breath of humane praise , which is like to an eccho , a meer empty sound without substance which feeds and flatters us with wrong names , pleasing our foolish and idle fancies , till we fall into the pit of everlasting destruction : for we may easily see and find by daily experience how variable men are in their opinoins , constant only in unconstancy and persisting in nothing more than in change . they who cryed hosanna in the highest , soon after cry , let him be crucified : they who saluted him for their king , do presently profess , that they have no king but caesar : they who met him with olive branches , do now present him with swords and staves : they who did spread their garments before him , now take his own garments from him : they who did acknowledge and adore him for the son of god , they in few days prefer barabbas , a thief and a murtherer , before him : therefore by this you may see what cause we have to give credit to the judgment of the men of this world. who will trust the love of this world , which is so uncertain ? who will be so base as to fawn upon it for a few crumbs of such fading credits ? who then will be so foolish to take all pains to please it ? nay to be more careful of what the world will say of them , than what god shall say of them in the last day ? behold , from hence we may draw both divine and moral comforts in all miseries , that either malice or unkindness can bring upon us ; divine , for that no greater reproach , shame , or infamy can befal us , than did our lord and master for our sakes : moral , for that we may see how foolish and false the opinions of men are , prone always to judge well of the wicked , and hardly of the good. for behold , here vertue is counted vice , truth blasphemy , and wisdom folly. behold the peace maker of the world is judged a seditious person ? the fulfiller of the law , a breaker of the law ; our saviour a sinner , our god a devil . wherefore should we murmur or repine at any trouble that doth befal us ? god handleth thee no otherwise than he did his only son ? no nor so bad neither ; and it is not only a comfort , but a glory , to be a partner and a fellow-sufferer with christ ; he delighteth to see in us some representation of himself . how can we be members of christ , if we will not participate with him in his suffering ? hereby we are farther taught , that the business of god's glory , and the health of men's souls , howsoever base or ignominious it may seem to the judgment of the world , must be resolutely undertaken and performed by us , from the king upon the throne , to the peasant upon the dunghil . of our saviour's being spitefully used and abused . matth. 26 67. then did they spit in his face and buffeted him ; and others smote him with the palms of their hands . now when jesus was brought again from herod to pilate , the jews refuse to enter into the judgment hall , lest they should be defiled , and thereby made unfit to eat the passover ; so scrupulous were they in an outward ceremony , when their consciences were guilty of many bloody pollutions , especially at this time , in using their uttermost endeavours to destroy the lord of life . they had not long besore hired judas to betray jesus , suborn'd false witnesses against him , encouraged officers in a most unsufferable manner to abuse him ; yet was all this covered with an outward shew of religion . and whereas it is nothing but justice to bring the accusers and accused face to face , they did not ; and although they charged him with blasphemy against god , and treason against the emperor , yet they perswaded pilate to so much injustice , as to enquire no farther into it , but to condemn him upon their words , affirming , that by their law he was worthy to die , and that if he had not deserved death , they would not have brought him . o cursed piece of injustice ! but , o blessed saviour , what great satisfaction did he make pilate for remaining one night in his house , by sprinkling eve●…y part thereof where he came , with his most precious blood ? what can we say for our selves , so wretched as we are ? how do our sins defile our souls , seeing they have so defiled the pure glass of the majesty of the father , so troubled the clear fountain of all beauty and delight ? o blessed be this son of justice , and light of his father's glory , for his being willing to receive that great punishment that was due to us for our sins . isa. 63. 2. wherefore is thy appar●… red , and thy garment like him that treadeth in the wine press . were it not more justice , that we the offenders , should suffer for our own deserts , than that our innocent lord should thus be tormented for them ? had it not been fitter that our filthiness should have remained upon us , the proper dunghil , than ●…o be cast upon him , the purity of all beauty and glory ? o let us intercede with our precious redeemer , to give us hearts that will yield him that obedience and praise that is due to him , for this his unspeakable love towards us : let us beseech him not to cast us off , whom he hath created for himself , and redeemed with his most precious blood : let us heartily desire , and fully resolve to be his , and to bear fruit to no other but to him , who hath planted us , and doth continually both water and purge us : let our hearts be so much set upon him above all : let our tongues continually praise him , our feet follow hard after him , our hands serve him , our understandings always contemplate upon him , our memories never let him go , our will always delight in him , and our souls enfolded in the flames of his love. o lord , environ us with fiery walls , shut all the gates thereof , set the cherubims to keep the way , that nothing may enter but thy self : let us pray all the creatures of this world , and if they will not be entreated , we will abjure them by virtue of that obedience we owe to our lord , to come not near , nor trample within this garden , for all is the lord's ; we will observe all to serve him ; you shall be all meer strangers unto us ; we will abandon all creatures for the love of him who hath abandoned his kingdom for love towards us , for this end were we created , and we can make no better recompence for all his sufferings , but to love him only , and always to praise him . blessed be the name of the most high god , who is the comfort of our life , the light of our eyes , the end of our desires : all his angels and saints , yea , all creatures for ever praise him , for by the merits of his unspeakable charity and humility , he bowed his back to endure the misery that was due to us for our sins . he hath not only freed us from all evil , but also hath given several degrees of his graces to us , and has taken upon him our flesh , and gave us of his good spirit . he took upon him our sins , and hath given us his righteousness . he took upon him the punishment that we could not avoid , and gave us that glory which he did possess by making himself like unto us ; he hath in some degree made us like himself in the sight of his father ; and by his suffering that which we deserved , he hath procured that for us that we could not deserve : so that all his troubles have conduced to our joy : his dishonour , our glo●…y ; his misery , our merits ; his sufferings , our satisfaction ; his reproach hath made us without blame ; his bands hath freed us , his stripes healed us , his sorrows comfort us , his travels refresh us , his condemnation justieth us , and by his death , hath brought us unto eternal life . now when pilate saw that jesus looked so pitiful , he thought the sight of him sufficient to break the blood purposes of his enemies ; he led him forth to the people , and said , behold the man ! what would you have more ? if it be for malice that you are so violent against him , behold how miserable he is ! if for fear , behold how contemptible ! faults he hath done none . certainly this shewing of jesus doth plainly shew he was made a woful spectacle ; so woful , as pilate did verily believe , that the very sight of him would have moved the hardest heart to relent , and say , this is enough we desire no more . but their insatiate cruelty importuned pilate , some with perswasions , others with confuse clamours and cries , that he might be crucified . they had the devils mind . nothing satisfie but death ? no death , but the death of the cross ? although our saviour was accused of blasohemy , of which he was guiltless , yet the death of the cross is not that punishment that is due for such a c●…ime by the law of moses , the blasphemer was to be brought forth and stoned by the congregation . levit. 24. 14 , 17. m●…ses saith , bring the blasphemer out of the host , and let all the congregation stone him . but all this was done that the scriptures might be fulfilled : the death of the cross was appointed by the father , and accepted by the son ; it had been prefigured and prophesied : jesus himself had foretold more than once , that he should be delivered by the jews to the gentiles to be crucified . what then shall we say , but with the church of jerusalem , acknowledge , acts 4. 27. that herod and pilate , with the gentiles and people of israel assembled , to do whatsoever the hand and counsel of god had determined . many times before , when the jews went about to apprehend our saviour , they wanted power , as john 7. 30. and 10. 30. when upon suspicion of blasphemy , they would have stoned him , joh. 8. 59. when they would have thrown him headlong from the edge of an hill , he easily escaped them , luke 4. 29. even in the day time in their popular cities environed with the thickest throngs , because then his time was not come , and also these were not the death 's appointed for him : but when the time came that the jews should deliver him to the gentiles to be condemned and crucified , he voluntarily submitted himself into their hands . for when the time was come , he would not escape , nor the jews could desire no other death for him , but the death of the cross. among all that vast multitude , there was not any variety either in voice or opinion ; they all agreed to take away life from the son of god ; they all agreed he should be crucified ; they all agreed to prefer barabbas , who had slain the living , before him who had brought the dead to life . if we separate the work of god from the work of man , we shall find the greatest mercy in saving enemies , and the greatest cruelty and malice in oppressing of a friend . this is usually two properties of the wicked , first in matters of vertue to disagree ; so many men , so many minds ; but in wickedness and mischief , being quickned by one spirit , they all jump in one judgment , always concur in one desire . seeing then that our saviour ●…ound so little either pity or compassion amongst the jews , let us turn our eyes upon this pitiful object , and say to our selves , behold the man , behold his b●…unty , behold his love , and behold his distress ! and if we find nor feel no compassion of those pains and anguishes he endured , we may assure our selves we want the true love that we ought to have for him ; for they who love , are always truly sorrowful for the miseries and calamities of those they affect . if we find not in us this testimony of love , let us abhor to join in malice with the barbarous jews , in crying against him , let him be crucified ; for as often as we consent to any sin , so often we cry out , crucifie him , crucifie him . therefore if any