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 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 , 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 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. 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 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● 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 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 . 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 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. 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 . 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 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. 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 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 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. 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 ☟ — ☝ 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● 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. 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 . 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 . 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 . 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 , 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 . 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 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. 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. 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. 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 . a petition tho [sic] the lordes chancelours of both vniversities, & to all the noble ll. of albion & ierne [sic] to help reformation of errours bred by not knovving that t̀o katelthein eis adou' in the crede meaneth à going vp to paradise & no going to gehenna nor feeling of gehenna torment' : the ignorance of vvhich article hath vvroght [sic] much ruine to the gospel vvher men geue over all resistance. broughton, hugh, 1549-1612. 1609 approx. 3 kb of xml-encoded text transcribed from 4 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a16995 stc 3877.7 estc s3298 33143284 ocm 33143284 28357 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. a16995) transcribed from: (early english books online ; image set 28357) images scanned from microfilm: (early english books, 1475-1640 ; 1872:18) a petition tho [sic] the lordes chancelours of both vniversities, & to all the noble ll. of albion & ierne [sic] to help reformation of errours bred by not knovving that t̀o katelthein eis adou' in the crede meaneth à going vp to paradise & no going to gehenna nor feeling of gehenna torment' : the ignorance of vvhich article hath vvroght [sic] much ruine to the gospel vvher men geue over all resistance. broughton, hugh, 1549-1612. [4] p. s.n., [netherlands? : 1609] place of publication suggested by stc (2nd ed.). signatures: b² reproduction of original in: trinity 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 jesus christ -descent into hell -early works to 1800. bilson, thomas, 1546 or 7-1616. bancroft, richard, 1544-1610. bible -theology. 2005-08 tcp assigned for keying and markup 2005-10 spi global 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 collegium s.s. et individuae trinitatis in academia cantabrigiensi a petition tho the lordes chancelours of both vniversities , & to all the noble ll. of albion & ierne , to help reformation of errours bred by not knovving that to katelthein eis adou in the crede meaneth a going vp to paradise : & no going to gehenna : nor feeling of gehenna torment . the ignorance of vvhich article hath vvroght much ruine to the gospel : vvher men geue over all resistance . d . bancroft complained , r. h. to the ll. of amsteldam , vvhen j vvas preaching at middelburg , that j called him athean , vilain , jevv , traytour . to these four j must ansvver . for the three first : he is no further charged then an allovver of the comon notes : & so longe the king cannot help him . the jevv pharar hath caught him . let him accept my defence for him , printed , & sent him , then yf he any vvit haue , he vvill svvear that my pen cleareth him from all blames vvhich he vvold fasten vpon him self . novv touching the treason of the libel : the earle of argiles cosin germane , vvhich vvas vvith me at geneva , told the k. hovv the senatours shevved him , that vpon bancroftes libel , scoffing my hope in the scottish mist , a plot vvas layd to kill me : hindering some hopes more then 40000 souldiers ▪ & 300. french crovvnes vvere offred me to hasten avvay : j beleued it not , till it came so nere that euen beza made accompt j should never go avvay all this , ypon bācroft his scophing of the scottish mist . touching the diuinitie that to descend to hel in the crede is to goe yp to heauen : your honours see , that d. bilson hath most mightilie proued that : so bancroft allovving bilson scoffeth him self : vvhē he scoffeth that vvhich d. bilsō proued to be most sure : that he must be a most open atheist scoffing him self in the depth of diuinitie , or the k. must be the matter of his libel : as the k. often svvare in scotland , that i should haue vvhat i vvold : for my dangers in his cause . and thus i ansvvear . vvhen the k. hath geven sentence , he may mot plead against that . i hope the k. vvill bridle him from that : by your lps honorable aduertisement : & remember his vovved recompence . your lordslips most humble . hugh broughton . 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. 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 . 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. animadversions upon a late discourse concerning the divinity, and death of christ edmund elys. elys, edmund, ca. 1634-ca. 1707. 1695 approx. 9 kb of xml-encoded text transcribed from 6 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a39338 wing e662 estc r41114 19636953 ocm 19636953 109230 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. a39338) transcribed from: (early english books online ; image set 109230) images scanned from microfilm: (early english books, 1641-1700 ; 1685:36) animadversions upon a late discourse concerning the divinity, and death of christ edmund elys. elys, edmund, ca. 1634-ca. 1707. 8 p. s.n., [london : 1695] caption title. "eccles. chap. ix. ver. 10." imprint suggested by wing. 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 -divinity. bible. -o.t. -ecclesiastes ix, 10 -criticism, interpretation, etc. 2005-11 tcp assigned for keying and markup 2005-11 aptara keyed and coded from proquest page images 2006-01 mona logarbo sampled and proofread 2006-01 mona logarbo text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion animadversions upon a late discourse concerning the divinity , and death of christ . by edmund elys , sometime fellow of baliol colledge in oxford . eccles . chap. ix . ver. 10. whatsoever thy hand findeth to do , do it with thy might : for there is no work , nor device , nor knowledge , nor wisdom in the grave , whither thou goest . if the author of this discourse did really design to maintain the profession of the catholick faith , how is it possible that he should not speak one good word of the creed of st. athanasius , of the nicene creed ? how is it possible he should so contemn the ancient fathers , if his sentiments , touching the faith , were the same with theirs ? i appeal to any man , that has the fear of god before his eyes , to judge whether he do not plainly deny the eternity of the person of jesus christ , in that he says , that from the humane and divine nature united there did result the person of the messius , who was both god , and man. certainly that which results from the union of the humane nature with the divine is not eternal , or from everlasting . we can frame , says he , no distinct idea of that infinite essence , and it were not infinite if we could . answ . but we may reflect upon that idea , which god himself , the one being absolutely infinite , has imprest upon all rational souls . to know god is to have a distinct idea of him. he that pretends to frame to himself any idea of god , knows not god : for god is light , and we can have no perceivance of him , but by the influence , or impression we receive from him. he says that one opinion concerning christ is , that christ was a divine person , miraculously conceiv'd , &c. tho' he had no existence before he was formed in the virgins womb. here i desire that the christian reader would observe the subtlety of some deceivers , who , by calling our saviour a divine person , would avoid the abhorrence and detestation they deserve , because they will not acknowledge that he has a nature truly divine , or eternal . he tells us that some philosophers thought that souls were propagated from souls ; and the figure by which this was explain'd , being that of one candle's being lighted at another ; this seems to have given the rise to those words , light of light. it is certain many of the fathers fell often into this conceit , and in this way of explaining this matter , they have said many things , which intimate that they believ'd an inequality between the persons , and a subordination of the second and third to the first : so that by the same substance , or essence , they do in many places express themselves , as if they only meant the same being in a general sense , as all humane souls are of the same substance ; that is , the same order , or sort of beings ; and they seemed to entitle them to different operations ; not only in an oeconomical way , but thought that one did that , which the other did not . here he plainly endeavours to perswade us to believe that many of the fathers were no true christians , but had a conceit that there were three gods : for most certainly if they thought that the father , the son , and the holy ghost , are of the same substance , no otherwise than as all humane souls are of the same substance , and that they have different operations , not only in an oeconomical way , but so that one does what the other does not , they thought ( in effect ) that there are three gods. if he would name any one of those , who have publisht such monstrous conceptions , we should give him a punctual answer . in the mean time we must aver to all the world , that not one of the holy fathers , of the four first general councils , were subject to any such delirium : and every one of those , that deserve the name of fathers , shall rise up in judgment against him , for laying so foul an imputation upon many fathers , not nameing one of them ; so that he might insinuate a contempt of them all into the minds of unwary readers . others , says he , took another way of explaining this , making it their foundation , that the deity was one numerical being . answ . the ancient fathers did not say that the deity was one numerical being : what they said manifestly imports that the deity is being simply and absolutely , viz. being absolutely infinite , so that it implies the most palpable contradiction that the true , and eternal . god should not be absolutely one . i desire that the learned reader would be ever mindful of these ▪ words of saint basil , in his 141 epistle : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he tells us that many have thought that the term son did not at all belong to the blessed three . if he would name one of these many , and shew us where we may find this execrable heresy in writing , we should undertake , by the help of god , to manifest the madness , and folly of it . he slights this position of the schoolmen , that god being infinite , every offence against him has an infinite guilt , and must be expiated either by acts of infinite value , or of infinite duration ; and that a person of an infinite nature was only capable of acts of an infinite value ; that such a one was necessary for expiating sin. but in all this gradation , there is one defect , that the scripture sets none of these speculations before us . answ . there 's nothing more evident in the holy scriptures than this , that those that are sav'd are redeem'd with the precious bloud of christ : and is not that bloud of infinite value ? is not the wrath of god against all sin infinite ? is not infinite wrath against all sin as fully demonstrated in an infinite holy person , suffering for all the sins of the whole world in the nature of man , which he assum'd that he might be capable of suffering , as that wrath could ever have been shewn , or demonstrated to men , and angels in the everlasting destruction of all sinners ? as for those scoptical words , those subtle weighings of infinities one against another , i shall make no other reflection on them , but only to declare that i hope the learned , and pious reader will joyn with me in a just abhorrence and detestation of them . he uses this very dangerous expression : the offering this to us on such easy terms , and the exacting only a sincere obedience as the condition of it , without insisting on an entire obedience , is another part of the grace of it . answ . sincere obedience is entire obedience , or the having respect to all the commandments of god. he acknowledges that god would pardon sin in such a manner , as should shew how much he hated it , at the same time that he shew'd such love , and compassion to sinners . but , say we , he had not shewn how much he hated sin , and how much he lov'd sinners , if he had not shewn this hatred , and this love to be both infinite , which he shew'd with all possible evidence in the sacrifice of the death of christ , a person infinite in all excellency , and perfection . every sin , says he , gives a wound , and requires repentance to wash , and heal it , but every sin does not shut us out from a right to the blessings of the covenant . answ . every known sin does not render us uncapable of repentance ; but every known sin exposes us to the wrath of god , and the sinner has no grounds to hope for pardon , unless he sincerely repent , stedfastly purposing , by the help of god , to lay down his life , rather than be guilty of any known sin by commission or omission . i pray god to affect the heart of this man , and of every other learned person , throughout the whole christian world , with a due regard to the writings of the ancient fathers . their following of those excellent holy men both in life , and doctrine , as they were followers of christ , and his apostles , would most certainly reduce this , and all other nations , professing christianity , to a true state of christian peace , and tranquillity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 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. 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 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. two hymns for the nativity of christ whereunto are added, a new-yeers gift, and an hymn for the feast of twelf-tide. the music part being set by mr. r.m. this text is an enriched version of the tcp digital transcription a64011 of text r219507 in the english short title catalog (wing t3453a). 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. 15 kb of xml-encoded text transcribed from 10 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a64011 wing t3453a estc r219507 99830974 99830974 35436 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. a64011) transcribed from: (early english books online ; image set 35436) images scanned from microfilm: (early english books, 1641-1700 ; 2084:07) two hymns for the nativity of christ whereunto are added, a new-yeers gift, and an hymn for the feast of twelf-tide. the music part being set by mr. r.m. r. m. ward, samuel, ill. [2], 13, [1] p. : ill. [s.n.], printed at london : 1650. though the title page reads: the music part being set by mr. r.m., there is no music present. a8v has an illustration, signed by samuel ward, entitled: all in all. in verse. reproduction of the original in the british library. eng jesus christ -nativity -poetry -early works to 1800. a64011 r219507 (wing t3453a). civilwar no two hymns for the nativity of christ. whereunto are added, a new-yeers gift, and an hymn for the feast of twelf-tide. the music part being s [no entry] 1650 2628 4 0 0 0 0 0 15 c the rate of 15 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2003-10 tcp assigned for keying and markup 2003-10 aptara keyed and coded from proquest page images 2004-01 judith siefring sampled and proofread 2004-01 judith siefring text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion two hymns for the nativity of christ . whereunto are added , a new-yeers gift , and an hymn for the feast of twelf-tide . the musical part being set by mr r. m. printed at london , 1650. an hymn for the nativity of christ , sung as by shepherds . rise , sullen sun , what lie a bed ! thou deep , dull trait'rous hypocrite : the sun of heav'n hath shewn his head this morn , and not your beams light yet ? for shame , for shame , bring perfect day ; for here 's a sun in beams of hay ; who hath brought perfect beams to night , 〈◊〉 yet your beams must give them light . then rear thy head , and go along with us , in power of praise and song . heark , how the angels from the sky , all sorts of cherubins beside , divinely make one harmony , at this decembers blessed tide : angels above , and kings below , to make compleat this day , bestow sweet odours from the east , to scent our phoenix nest , and gold t' enrich this feast . the firmament in bright aray , is beautifi'd with stars , and laid in gold , as if upon this day order'd to wait upon the babe . stars splendent shew , cause from us far , out of a manger , shines a star which more light to the world affords , then those stars twirl'd , or 'bout the poles are whirl'd . in the vast skie a star did shine to us poor shepherds : by that light w'were brought unto the babe divine , delivered from natures night ; where in an inne , nay horses inne , the babe his first breath did begin . o vast eternity , godhead-divinity , manhood-nativity ! this is the news we shepherds bring ; our eyes have seen a starry stranger : we kiss'd the cradle of our king at bethlehem , a dirty manger ; whose body tender close did lie unto his mother , virgin mary . a virgin chaste and pure , as mother , did endure the pangs of woman sure . we saw no curtains but black night , the virgin-mother to keep warm : earths nightly rayment turn'd to white , when blessedness it self was born : and so the firmament did strow its winter-stars , pure snow , below . so bedded was the cradle , and lined was the stable with pure , but cold moveables . no sooner from the womb he came , translated god for man did cry : virgin , maid , mother , married-dame , she was by this blest deity . earth , wonder much ; heaven , much more ! godhead clothed in manhood poor . gold like to gold , when sod , appears , though in dirt trod : and god , in flesh , was god . the babe sings , cries , and tunes out groans , as if he hence departing were . what draws out groans , but inward moans and after groans , drop trickling tears . oh what a day is this to us , that god for man must suffer thus ! highest with one above , man 'mongst men must move , vastness of depths in love . we saw the babe , the babe this morn ; compute we cannot yet his age : before yeers were , he long was born , in gods intent , to feed his rage , lest it should man devour . wee see him born , who was born before we . adam first , this adam next ; so in order to the text , this born before that exprest . farewel , dear virgin , rich with balms , and sweets of heavenly paradice : paradice thou hast in thine arms , a fleshy bundle of heavens spice , which dropt from heaven in humane form . regain'd is paradice this morn . oblest nativity , which from the deity sprang this benignity . and thee , dear babe , whose royal head embalmed lies in innocence ; betwixt two brests making thy bed : she could procure none other fence . should he return to earth again , ' would finde less faith , and more disdain . with garlands wreath'd with bays , and rose-mary always , we 'll crown this birth of days . god is become an earthly guest : 't is the sweet pride of his humility , to board himself at maries brest ; and where he tables , there to lie . sweet are thy shifts , thou king of kings , sucking all day two milky springs : and when at night th'art call'd to bed , no more th' are food , but pillows spred , to rest thy wearied head . they prove at once both food , and bed of love . another . not yet arriv'd , swift post of day ! into the stars thy chariot is driven , or else another way turn'd ; so the neerest way forgot . thou flying day , thou winged car , thou art out-gone by a foot-post star , which shin'd a sun , and had such streams , as led us to the son of beams . a gross mistake ! the sun 's awake , and dances on the ocean ; now draws his streams from off the lake , and to the earth's in motion . thus are we cozened with a fine mistake ; the sun 's long rose , we new awake . vollies of voice both strong and loud we 'll sing , till he 's wrapt in his cloud . glory hath chang'd seats with the high and mighty majestie of heaven : for , in this little majestie , is perfect god to the earth given . thus god above here made a bed for god belowe to lay his head . eternal vast eternity heaven doth this day afford the earth . welcome , sweet span of endless glory ! angels and we thus sound thy birth . since heaven is here , we 'll look no higher , finding god here , in mans attire . what need we upwards roll our eyes , to view the firmament of stars ? for here 's the sphere , where fixed lyes all beauty , which their beauty mars . oh here is heaven below ; we see god lying on his mother's knee . but we 'll up look , and view the clear bright firmament of stars : what now ? they 're fixed in his eyes , the sphear all circled by his smoothe white brow . thus are we taught by what 's here given , no more t' looke up , but down , to heaven , heark , here is more of heaven now heard ; stars from his eyes do fal apace ; at which brisk cherubs not afraid , enthrone themselves upon his face , sucking the diamondt from his eyes , then flye away , and in the skies scatrer fresh stars , and so became the watry region twixt two heavens , to be remade a spangled frame , since heaven and earth were twins themselves . therefore no eldership is made twixt heaven and earth , since here he 's laid , for , long before a day was made , he , as you see , in earth was laid . now welcome all that 's from above , and welfare all that are belowe : let 's sing the story of heavens love : the spheres are at it long ago : and shall the earth , that 's new made heaven , not with the spheres in praise be even ? musick and love shall have a duel , which shall out-vie in sound and shew ; and yet we 'll adde some sacred fuel , to heighten voice with musick too . but such a concord shall agree , as if earth were heavens harmony . sound , heaven and earth , each sweet-lipp'd thing , and burn perfumes at ev'ry song ; bedew with myrrhe each well-stretch'd string , and tune a base that 's heard among the quire of angels ; so they shall , to hear our sounds , be ravish'd all . whilst the small musick shall affright the inne th'rowont , and wake each groom ▪ that hath not slept two hours this night , and yawning , wonder it should be noon . with speed , affrighted , to the stable they run , to cleanse , but are not able . some of the hay hath angels quilted , to cover here this all-small-great ; whilst some , like rays , his eyes have gilded , as lacing to his lodging-sheet . you see the babe , a minute old , turns spires of grass to beams of gold . if any ask why yellow's hay , it 's soon resolv'd ; god 'mongst it lay . no more of mirth , the babe 's at rest , lull'd with the lullabies of mary , in the warm cradle 'twixt her brest , lest the pure lamb should else miscarry . sweet babe , it is thy mothers faith , to fear , though god in arms she hath . fear not , weep not , sweetest mary ; why strew you tears on the face of your lull'd babe ? tears will carry news to his father from this place , that you , for pain of this poor morn , more sigh , then joy that god is born . let not thy faith , sweet mary , slinch : hosts of bright angels centre can , with all their glory , in an inch , and cannot yours in this blest span ? many in less , and cannot one have faith enough in god , her own ? oh wouldst thou know what heaven is doing ? preparing maps to draw a new celestiall compasse : they are viewing thee and the babe ; that heaven's you two ▪ a heavenly substance , not a map , mary , thou hast upon thy lap . oh virgin-son , by title heir no heaven ; by birth , a heaven it selfe : thy virgin-mothers dearest fair , thou king of earth , not of its wealth : what shall we offer up unto thee ? thou king of heaven we have nothing for thee . the infant-day's an hour old : day and thy beams do clear discover the vileness of poor shepherds bold , to tune thy birth before thy mother . give thee us leave hence to depart , we 'll come and praise thee with new heart , and fill this kingly court of thine , if thou accept our home-spun loves , with this our sacrifice divine , a flain fat lamb , fair turtle doves : such , and our selves , we will prefer a sacrifice at thy alter : and so we 'll spend in clouds of bayes , and rosemary , this christ-tide prayse . and if thy court , dread babe , remove from us , the sun not stars , shall guide us to the jesus . the new-yeers gift . thou hast the art of time : alwayes in haste , flying continually , and yet not waste one grain of sand ! nor doth thy rossing speed make times pass wider , or the sand more glide ; but measur'st time so truly by thy glass , that not a sand , till its due time , doth pass . thou wastes not by thy haste ; but bringst about thy hour unto our yeers end ; so turn'st out the old , to entertain a new ; and then turn'st up thy annual glass , to run agen ; charging thy hour to hold course with the sun , and with such speed to haste , till th'yeer be done . what! is our yeer an hour ? time flyes indeed : and is thy hour a yeer ? there wants wing'd speed ; thy yeer's but short , thy hour wondrous long : both short of ours , yet with our yeer art gon . dark riddles of mysterious time ! what 's day , if that thy hour 's a yeer ? resolve i pray . nay , what are days and months ? when sum'd up all , are in an hour , and yet that 's annual ! time with such time th'hast no time ; yet thou hast the hour for this yeer , that thou had'st for the last . and since thy golden minuts run a fresh , heaven ope our hands and hearts , that we may express the bounty of this day in several wayes ; and whilst some give , let others give their praise for what 's receiv'd ; others that on this day do nothing give , lift up their hands and pray , that joy would kiss this infant-budding-yeer , and crown our hopeful seasons that appear , through the fresh spring-tide of this glorious day : heavens casements ope , and all its beams display , kissing and courting earth , as if there were at once two deities in heaven and here . how sweetly tune the spheres ? how moves the sun ? that antick masquer knows not where to run to hide his head this morne , seeing one shines in earth more glorious : he droops , and so declines . an hymn for the epiphanie , or , feast of twelftide . what rock'd asleep in a ruby-bed of worth , or imitation ! come , rise , and shew thy rosie head , after the circumcision . what , must thy chariot still appear lin'd with vermillion lacings ? it's twelftide now ; present most clear thy self in golden facings . shine circumgloriously th'rowout the vniverse , and let thy tresses be hung with diamonds all about : shew earth a wonder in heavens dresses . so shall a day of ioy be shewn , by the brisk masquing of thy beauty : although to all the cause not known why so thou shinest ; it 's but thy duty to keep , this day , a revelling th'rowout thy azure territories ; whilst angels come a gossiping , crowning the earth with equal glories , bright sun , this is thy wedding-day : the nightly ladies soft-foot teem will meet thee in a starry way , whilst thou art king , and she thy queen . matching and making pairs is heaven , to keep on earth society : iudge by this heaven , that heaven hath given ; here god and man a couple lie . a high-born festival is this ; the last the greatest kept it seems . twelf-day the highest number is ; we 'll crown it with crown'd kings and queens . and since our ioys can mount no higher 〈◊〉 sight , they shall in faith . then rear each winged soul , made to admire the festivals kept there and here . ●ut what the babe hath , look ; he lies ●ucking his food through pipes of cherries . finis . a review of the annotations of hugo grotius, in reference unto the doctrine of the deity, and satisfaction of christ. with a defence of the charge formerly laid against them. / by iohn ovven d.d. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90286 of text r206587 in the english short title catalog (thomason e879_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. 76 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90286 wing o802 thomason e879_1 estc r206587 99865708 99865708 117957 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. a90286) transcribed from: (early english books online ; image set 117957) images scanned from microfilm: (thomason tracts ; 132:e879[1]) a review of the annotations of hugo grotius, in reference unto the doctrine of the deity, and satisfaction of christ. with a defence of the charge formerly laid against them. / by iohn ovven d.d. owen, john, 1616-1683. [2], 22 p. printed by h. hall. printer to the university, for thom. robinson., oxford, : 1656. annotation of thomason copy: "may 3d". reproduction of the original in the british library. eng grotius, hugo, 1583-1645 -early works to 1800. jesus christ -divinity -early works to 1800. socinianism -early works to 1800. a90286 r206587 (thomason e879_1). civilwar no a review of the annotations of hugo grotius,: in reference unto the doctrine of the deity, and satisfaction of christ. with a defence of th owen, john 1656 12183 10 495 0 0 0 0 415 f the rate of 415 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2008-05 john latta sampled and proofread 2008-05 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a review of the annotations of hvgo grotivs , in reference unto the doctrine of the deity , and satisfaction of christ . with a defence of the charge formerly laid against them . by iohn ovven d. d. oxford , printed by h. hall , printer to the university , for thom. robinson . 1656. a second consideration of the annotations of hugo grotius . having in my late defence of the doctrine of the gospell , from the corruptions of the socinians , been occasioned to vindicate the testimonys given in the scripture to the deity of christ , from their exceptions , and finding that hugo grotius in his annotatios had ( for the most part ) done the same things with them , as to that particular , and some other important articles of the christian faith , that booke of his being more frequent in the hands of students , then those of the socinians , i thought it incumbent on me , to doe the same worke in reference to those annotations , which it was my designe to performe towards the writings of socinus , smalcius , and their companions and followers . what i have been enabled to accomplish by that endeavour , with what service to the gospell hath been performed thereby , is left to the judgment of them who desire {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . of my dealing with grotius i gave a briefe account in my epistle to the governours of the vniversity , and that with reference to an apology made for him , not long before . this hath obtained a new apology under the name of a second defence of hugo grotius ; with what litle advantage either to the repute of grotius , as to the thing in question , or of the apologist himselfe , it is judged necessary to give the ensueing account : for which i took the first leasure houre i could obtaine , having things of greater weight , dayly incumbent on me . the only thing of importance by me charged on those annotations of grotius , was this ; that the texts of scripture both in the old testament and new , bearing witnesse to the diety , and satisfaction of christ , are in them wrested to other senses and significations , and the testimonies given to those grand truths , thereby eluded . of those of the first kind i excepted one , yet with some doubt , least his expressions therein , ought to be interpreted according to the analogy of what he had elsewhere delivered : of which afterwards . because that which concernes the satisfaction of christ will admit of the easyest dispatch , though taking up most roome , i shall in the first place insist thereon . the words of my charge on the annotations , as to this head of the doctrine of the scripture are these . the condition of these famous annotations as to the satisfaction of christ is the same . not one text in the whole scripture , wherein testimony is given to that sacred truth , which is not wrested to another sense , or at least the doctrine in it , conceald and obscured by them . this being a matter of fact , and the words containing a crime charged on the annotations , he that will make a defence of them , must either disprove the assertion by instances to the contrary , or else granting the matter of fact , evince it to be no crime . that which is objected in matter of fact , aut negandum est aut defendendum , sayes quintilian : lib. 5. cap. de refut : and extra haec in judiciis fere nihil est . in other cases , patronus , neget , defendat , transferat , excuset , deprecetur , molliat , minuat , avertat , despiciat , derideat ; but in matters of fact , the two first only have place . aristotle allows more particulars for an apologist to divert unto , if the matter require it : he may say of what is objected , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ( rhet. lib. 3. cap. 15. ) all which in a plaine matter of fact may be reduced to the former heads . that any other apology can or ought to take place in this , or any matter of the same importance will not easily be proved . the present apologist takes another course . such ordinary paths are not for him to walke in . he tells us of the excellent booke that grotius wrote de satisfactione christi , and the exposition of sundry places of scripture , especially of divers verses of isa. 53 : given therein ; and then adds sundry inducements to perswade us , that he was of the same mind in his annotations . and this is called a defence of grotius . the apologist i suppose knowes full well , what texts of scripture they are , that are constantly pleaded for the satisfaction of christ , by them who doe beleive that doctrine . i shall also for once take it for granted , that he might without much difficulty , have obtained a sight of grotius annotations ; to which i shall only add , that probably if he could from them have disproved the assertion before mentioned , by any considerable instances , he is not so tender of the prefacers credit , as to have concealed it on any such account . but the severalls of his plea for the annotations in this particular , i am perswaded are accounted by some , worthy consideration ; a breife view of them will suffice . the signall place of is . 53. he tells us , he hath heard taken notice of by some ; ( i thought it had been probable the apologist might have taken notice of it himselfe , ) as that wherein his annotations are most suspected ; therefore on that he will fasten a while ▪ who would not now expect that the apologist should have entred upon the consideration of those annotations , and vindicated them from the imputations insinuated : but he knew a better way of procedure , and who shall prescribe to him , what suits his purpose and proposall . this i say is the instance chosen to be insisted on ; and the vindication of the annotations therein , by the interpretation given in their author his booke de satisfactione christi is proposed to consideration . that others , if not the apologist himselfe , may take notice of the emptinesse of such precipitate apologyes , as are ready to be tumbled out , without due digestion , or consideration , i shall not only compare the annotations and that booke as to the particular place proposed , and manifest the inconsistency of the one with the other ; but also to discover the extreame negligence and confidence , which lye at the bottome of his following attempt , to induce a perswasion , that the judgment of the man of whom we speake , was not alter'd ( that is , as to the interpretation of the scriptures relating to the satisfaction of christ ) nor is others in his annotations , then in that booke ; i shall compare the one with the other , by sundry other instances , and let the world see how in the most important places contested about , he hath utterly deserted the interpretations given of them by himselfe in his booke de satisfactione , and directly taken up that which he did oppose . the apologist binds me in the first place to that of is . 53. which is ushered in by the 1 pet. 2. 24. from 1 pet. 2. 24. ( saies the apologist ) grotius informes us that christ so bare our sins , that he freed us from them , so that we are healed by his stripes . this thus crudely proposed , socinus himselfe would graunt it , is little more then barely repeating the words ; grotius goes farther , and contends that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the word there used by the apostle , is to be interpreted , tulit sursum eundo , portavit , and tells us that socinus would render this word abstulit , and so take away the force of the argument from this place . to disprove that insinuation , he urges sundry other places in the new testament , where some words of the same importance are used , and are no way capable of such a signification . and whereas socinus urges to the contrary heb. 9. 28. where he saies {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifies nothing but auferre peccata , grotius disproves that instance , and manifests that in that place also it is to be rendred by tulit , and so relates to the death of christ . that we may put this instance given us by the apologist , to vindicate the annotations from the crime charged on them to an issue , i shall give the reader the words of his annotations on that place : it is as followes : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} &c : ] {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hic est , abstulit , quod sequentia ostendunt , quomodo idem verbum sumi not avimus , heb. 9. 28. eodem sensu {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ioh. 1. 29. & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} isa. 53. 4. ubi graeci {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : vitia nostra it a interfecit , sicut qui cruci affiguntur interfici solent . simile loquendi genus col. 2. 14. vide rom. 6. 6. gal. 2. 20. 24. est autem hic {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; non enim proprie christus cum crucifigeretur , vitia nostra abstulit . sed causas dedit per quas auferrerentur . nam crux christi fundamentum est predicationis ; praedicatio verò poenitentiae , paenitentia verô aufert vitia . how well the annotator abides here by his former interpretation of this place , the apologist may easily discover : 1 there he contends that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is as much as tulio , or sursum tulit : and objects out of socinu● , that it must be abstulit , which quite alters the sense of the testimony . here he contends with him , that it must be abstulit . 2 there heb. 9. 28. is of the same importance with this 1 pet. 2. 24. as there interpreted : here , as here ; that is in a quite contrary sense , altogether inconsistent with the other . 3. for company {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} used is . 53. is called in to the same signification , which in the booke de satisfactione he contends is never used in that sense , and that most truly . 4. upon this exposition of the words , he gives the very sense contended for by the socinians ; non enim proprie christus cum crucifigeretur vitia nostra abstulit , sed causas dedit per quas auferreretur : what are these causes ; he adds them immediatly , nam crux christi fundamentum est praedicationis , praedicatio verò poenitentiae , poenitentia verò aufert vitia . he that sees not the whole socinian poyson wrapped up and proposed in this interpretation , is ignorant of the state of the difference , as to that head , between them , and christians . ( 5 ) to make it a little more evident , how constant the annotator was to his first principles , which he insisted on in the management of his disputes with socinus about the sense of this place , i shall adde the words of socinus himselfe , which then he did oppose . verum animadvertere oportet primùm in graeco , verbum , quod interpretes verterunt pertulit , est {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , quod non pertulit sed abstulit vertendum erat , non secus ac factum fuerit in epistola ad hebraeos cap. 9. 28. ubi idem legendi modus habetur , unde constat {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} non perferre peccata , sed peccata tollere , sive auferre , significart . socin. de jes . christ . sat . lib. 2. cap. 6. what difference there is between the designe of the annotator , and that of socinus , what complyance in the quotation of the paralell place of the hebrewes , what direct opposition and head is made in the annotations against that booke de satisfactione , and how clearly the cause contended for in the one , is given away in the other ; needs no farther to be demonstrated . but if this instance makes not good the apologists assertion , it may be supposed , that that which follows , which is ushered in by this , will doe it to the purpose ; let then that come into consideration . this is that of isa. 53. somewhat of the sense which grotius in his booke de satisfactione contends for , in this place , is given us by the apologist . the 11th verse of the chapter which he first considers ( in my booke ) page 14 : he thus proposes and expounds : justificabit servus mens justus multos & iniquitates ipsorum bajulabit . in heb. est : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} vox autem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} iniquitatem significat , atque etiam iniquitatis poenam . 2. reg. 7. 9. vox autem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} est sustinere , bajulare , quoties autem bajulare ponitur cum nomine peccati aut iniquitatis , id in omni lingua & maximè in hebraismo significat poen as ferre , with much more to this purpose . the whole designe of the maine dispute in that place , is , from that discourse of the prophet to prove , that iesus christ properly underwent the punishment due to our sinnes , and thereby made satisfaction to god for them . to manifest his constancy to this doctrine , in his annotations he gives such an exposition of that whole chapter of isaiah 53. as is manifestly , and universally inconsistent with any such designe in the words , as that which he intends to prove from them in his booke de satisfactione . in particular ( to give one instance of this assertion ) he contends here that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is as much as bajulare , portare , and that joyned with iniquity ( in all languages , especially in the hebrew ) that phrase of bearing iniquity , signifies to undergoe the punishment due to it ; in his annotations on the place , as also in those on 1 pet. 2. 24. he tells you the word signifies auferre , which with all his strength he had contended against . not to draw out this particular instance into any greater length , i make bold to tell the apologist ( what i suppose he knowes not ) that there is no one verse of the whole chapter , so interpreted in his annotations , as that the sense given by him , is consistent with , nay is not repugnant to , that which from the same verses he pleads for in his booke de satisfactione christi . if notwithstanding this information , the apologist be not satisfied , let him if he please consider what i have already animadverted on those annotations , and undertake their vindication . these loose discourses are not at all to the purpose in hand , nor the question between us , which is solely ; whether grotius in his annotations have not perverted the sense of those texts of scripture , which are commonly , and most righteously pleaded as testimonies given to the satisfaction of christ . but as to this particular place of isaiah , the apologist hath a farther plea , the summe whereof ( not to trouble the reader with the repetition of a discourse so little to the purpose ) comes to this head ; that grotius in his booke de satisfactione christi gives the mysticall sense of the chapter , under which consideration , it belongs to christ and his sufferings ; in his annotations the literall , which had its immediate completion in ieremy , which was not soe easily discoverable or vulgarly taken notice of . this is the summe of his first observation on this place to acquit the annotator of the crime charged upon him . whether he approve the application of the prophesie to jeremiah or no , i know not . he saies , grotius so conceived . the designe of the discourse seems to give approbation to that conception . how the literall sense of a place should come to be lesse easily discovered then the mysticall , well i know not . nor shall i speake of the thing it selfe concerning the literall and mysticall sense supposed to be in the same place and words of scripture , with the application of the distinction to those prophesies which have a double accomplishment in the type and thing or person typified , ( which yet hath no soundnesse in it ) but to keep to the matter now in hand , i shall make bold for the removall of this engine applyed by the apologist for the preventing all possible mistake , or controversie about the annotators after-charge in this matter , to tell him , that the perverting of the first literall sense of the chapter , or giving it a completion in any person whatsoever , in a first , second , or third sense , but the son of god himselfe , is no lesse then blasphemy ; which the annotator is no otherwise freed from , but by his conceiving a sense to be in the words , contrary to their literall importance , and utterly exclusive of the concerment of jesus christ in them . if the apologist be otherwise minded , i shall not invite him againe to the consideration of what i have already written in the vindication of the whole prophesie from the wretched corrupt interpretation of the annotator , ( not hoping that he will be able to breake through that discouragment he hath from looking into that treatise , by the prospect he hath taken of the whole by the epistle ) but doe expresse my earnest desire , that by an exposition of the severalls of that chapter , and their application to any other ( not by loose discourses forraigne to the question in hand ) he would endeavour to evince the contrary ; if on second thoughts he find either his judgment , or ability , not ready or competent for such an attempt , i heartily wish he would be carefull hereafter of ingenerating apprehensions of that nature , in the minds of others , by any such discourses as this . i cannot but suppose that i am already absolved from a necessity of any farther procedure , as to the justifying my charge against the annotations , having sufficiently foyled the instance produced by the apologist for the weakning of it . but yet least any should thinke , that the present issue of this debate , is built upon some unhappinesse of the apologist in the choice of the particulars insisted on ; which might have been prevented , or may yet be removed , by the production of other instances : i shall for their further satisfaction , present them with sundry other , the most important testimonies given to the satisfaction of christ , wherein the annotator hath openly prevaricated , and doth imbrace and propose those very interpretations , and that very sense , which in his book , de satisfactione christi , he had strenuously opposed . page 8. of his booke de satisfactione , he pleads the satisfaction of christ , from gal. 2. 21. laying weight on this , that the word , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , signifies the want of an antecedent cause , on the supposition there made . in his annotations he deserts this assertion , and takes up the sense of the place given by socinus de servator . lib. 2 : cap. 24. his departure into the tents of socinus on gal. 3. 13. is much more pernitious . page 25 , 26 , 27. urging that place and vindicating it from the exceptions of socinus , he concludes , that the apostle said christ was made a curse , quasi dixerit christum factumesse {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : hoc est poenae à deo irrogatae , & quidem ignominiosissimae obnoxium . to make good this , in his annotations , he thus expounds the words : duplex hîc figura ; nam & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} pro {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , quomodo circumcisio pro circumcisis : & subauditur {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : nam christus it a cruciatus est , quasi esset deo {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , quo nihil homini pessimo in hâc vitâ pejus evenire poterat : which is the very interpretation of the words given by socinus which he opposed ; and the same that crellius insists upon in his vindication of socinus against him . so uniforme was the judgment of the annotator , with that of the author of the book de satisfactione christi . pages 32 , 33 , &c : are spent in the exposition and vindication of rom. 3. 25 , 26. that expression {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , manifesting the end of the suffering of christ , is by him chiefely insisted on . that by {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is there intended that justice of god , whereby he punisheth sin , he contends and proves from the nature of the thing it selfe , and comparing the expression with other paralell texts of scripture : socinus had interpreted this of the righteousnesse of christs fidelity and veracity : lib. 2. de servator . cap. 2. ( ut ostenderet se veracem & fidelem esse . ) but crellius in his vindication of him places it rather on the goodnesse & liberality of god , which is , saith he , the righteousnesse there intended . to make good his ground , the annotator , thus expounds the meaning of the words ▪ vocem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} malim hic de bonitate interpretari , quam de fide in promissis praestandis , quia quae sequuntur non ad judaeos solos pertinent , sed etiam ad gentes , quibus promissio nulla facta erat . he rather ( he tells you ) embraces the interpretation of crellius then of socinus ; but for that which himself had contended for , it is quite shut out of doors : as i have elswhere manifested at large . the same course he takes with rom. 5. 10. which he insists on pag. 26. and 2. cor. 5. 18 , 19 , 20 , 21. concerning which he openly deserts his owne former interpretation , and closes expressely with that which he had opposed , as he doth in reference to all other places , where any mention is made of reconciliation : the substance of his annotations on those places , seeming to be taken out of socinus , crellius , and some others of that party . that signall place of heb. 2. 17. in this kind , deserves particularly to be taken notice of ; cap. 7 pag. 141. of his booke de satisfactione , he pleads the sense of that expression , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to be , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : and addes , significat ergoibi expiationem quae fit placando : but crellius defence of socinus had so possessed the mans mind before he came to write his annotations , that on that place he gives us directly his sense , and almost his words in a full opposition to what he had before asserted : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , hoc quidem loco , ut ex sequentibus apparet , est auferre peccata , sive purgare à peccato , id est , efficere ne peccetur , vires suppeditando pro modo tentationum : so the annotator on that place ; indeavoring farther to prove his interpretation . from rom. 4 last , cap. 1. pag. 47 , of his booke de satisfactione , he clearly proves the satisfaction of christ : and evinces that to be the sense of that expression , traditus propter peccata nostra : which he thus comments on in his annotations : poterat dioere qui & mortuus est , & resurrexit ut nos à peccatis justificaret , id est , liberaret . sed amans {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} morti conjunxit peccata , quae sunt mors animi , resurrectioni autem adeptionem iustitia , quae est animi resuscitatio : mirè nos & à peccatis retrahit & ad iustitiam ducit : quod videmus christum mortem non formidâsse pro doctrinâ suâ peccatis contrariâ , & ad iustitiam nos vocanti testimonio ; & à deo suscitatum , ut eidem doctrinae summa conciliaretur authoritas . he that sees not , not only that he directly closes in , with what before he had opposed , but also , that he hath here cou●hed the whole doctrine of the socinians , about the mediation of christ , and our iustification thereby , is utterly ignorant of the state of the controversie between them , and christians . i suppose it will not be thought necessary for me to proceed with the comparison instituted . the severall bookes are in the hands of most students , and that the case is generally the same in the other places pleaded for the satisfaction of christ , they may easily satisfy themselves . only because the apologist seemes to put some difference between his annotations on the revelations , ( as having receaved their linedments and colours from his owne pencill , ) and those on the epistles which he had not so compleated ; as i have already manifested , that in his annotations on that booke , he hath treacherously tampred with , and corrupted the testimonies given to the deity of our blessed saviour , so shall i give one instance from them also , of his dealing no lesse unworthily with those that concerne his satisfaction . socinus in his second booke against covet , second part , & chap. 17. gives us this account of those words of the holy ghost , rev. 1. 5. who hath loved us , and washed us in his owne blood : johannes in apocalyp . cap. 1. v. 5. alia metaphorâ seu translatione , ( quae nihil aliud est quam compendiosa quaedam comparatio ) utens , dixit de christo & ejus morte , qui dilexit nos & lavit nos à peccatis in sanguine suo , nam quemadmodum aquâ abluuntur sordes corporis , sic sanguine christi , peccata , quae sordes animi sunt absterguntur . absterguntur , inquam , quia animus onster ab ipsis mundatur , &c. this interpretation is opposed and exploded by grotius lib. de satisf . c. 10. p. 208 , 209. the substance of it being , that christ washed us from our sins by his death , in that he confirmed his doctrine of repentance & newnesse of life thereby , by which we are turned from our sins ; as he manifests in the close of his discourse , hoc saepius urgendū est , ( saith socinus ) iesum christum eâ ratione peccata nostra abstulisse , quod effecerit , ut à peccando desistamus . this interpretation of socinus , being reinforced by crellius , the place falls againe under the consideration of grotius in those annotations on the revelations ; which as the apologist tells us , received their very lineaments and colours from his owne pencill . there then he gives us this account thereof , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : sanguine suo , id est , morte toleratâ , certos nos reddidit veritatis eorum quae docuerat , quae talia sunt , ut nihil sit aptius ad purgandos à vitiis animos . humidae naturae , sub quâ est sanguis , proprium est lavare . id vero per egregiam {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ad animum transfertur . dicitur autem christus suo sanguine nos lavisse , quia & ipse omnia praestitit quae ad id requirebantur & apparet secutum in plurimis effectum . i desire the apologist to tell me what he thinks of this peice thus perfected , with all its lineaments and colours by the pencill of that skilfull man ; and what beautifull aspect he supposeth it to have . let the reader , to prevent further trouble in perusing transcriptions of this kind , consider rev. 13. 8 , pag. 114. heb. 9. 25. to the end ; which he calls an illustrious place in the same page and forward : i iohn 2. 2. pag. 140 , rom. 5. 10 , 11. page 142 , 143. eph. 2. 16. page 148 , 149 , col. 1. 20 , 21 , 22. tit. 2. 14. page 156. heb. 9. 14 , 15. pag. 157 , 158. act. 20. 28. and many others ; and compare them with the annotations on those places , and he will be farther enabled to judge of the defence made of the one , by the instance of the other . i shall only desire that he who undertakes to give his judgment of this whole matter , be somewhat acquainted with the state of the difference , about this poynt of the doctrine of the gospell , between the socinians and us : that he doe not take auferre peccata , to be ferre peccata : nostri causa , to be nostrâ vice , and nostro loco : causa {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : liberatio à jugo peccati , to be redemptio à reatu peccati : subire poenas simpliciter , to be subire paenas nobis debitas : to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in respect of the event , to be so as to the proper nature of the thing ; offerre seipsum in coelo , to be as much as offerre seipsum in cruce , as to the worke it selfe : that so he be not mistaken to thinke that , when the first are granted , that the latter are so also . for a close of the discourse relating to this head , a breife account may be added , why i said not positively , that he had wrested all the places of scripture giving testimony to the satisfaction of christ , to another sense : but that he had either done so , or else concealed or obscured that sense in them . though i might give instances from one or two places in his annotions on the gospells , giving occasion to this assertion , yet i shall insist only on some taken from the epistle to the hebrews , where is the great and eminent seat of the doctrine of christs satisfaction . although in his annotations on that epistle , he doth openly corrupt the most cleare testimonies given to this truth , yet there are some passages in them , wherein he seems to dissent from the socinians . in his annotations on chap. 5. vers. 5. he hath these words , iesus quidem sacerdotale munus suum aliquo modo erat auspicatus ; cum semet patri victimam offerret . that christ was a preist when he was on the earth , was wholly denyed by socinus both in his booke de servatore , and in his epistle to niemoieuius , as i have shewed elsewhere . smalcius seems to be of the same judgment in the racovian catechisme . grotius saies , sacerdotale munus erat aliquo modo auspicatus : yet herein he goes not beyond crellius , who tells us : mortem christus subiit duplici ratione , partim quidem ut foederis mediator seu sponsor , partim quidem ut sacerdos , deo ipsum oblaturus : de causis mortis christi pag. 6. and so volkelius fully to the same purpose . partes ( saith he ) muneris sacerdotis , haec sunt potissimum ; mactatio victimae , in tabernaculum ad oblationem peragendam , ingressio , & ex eodem egressio : ac mactatio quidem mortem christi , violentam sanguinis profnsionem continet : de relig. lib. 3. cap. 47. pag. 145. and againe : hinc colligitur solam christi mortem nequaquam illam perfectam absolutámque ipsius oblationem ( de qua in epistola ad hebraeos agitur ) fuisse , sed principium & praeparationem quandam ipsius sacerdotii in caelo demum administrandi extitisse , ibid. so that nothing is obtained by grotius his munus sacerdotale aliquo modo erat auspicatus , but what is granted by crellius and volkelius . but in the next words , cum semet offerret patri victimam , he seems to leave them : but he seems only so to doe . for volkelius acknoledgeth that he did slay the sacrifice in his death , though that was not his compleate and perfect oblation , which is also afterwards affirmed by grotius : and crellius expresly affirmes the same . nor doth he seeme to intend a proper expiatory and satisfactory sacrifice in that expression ; for if he had , he would not have been guilty of such an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as to say , semet obtulit patri . besides , though he do acknoledge elsewhere , that this victima was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , yet he sayes in another place ( on ver : 3. ) sequitur christum quoque obtulisse prose {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; giving thereby such a sense to that expression , as is utterly inconsistent with a proper expiatory sacrifice for sin . and which is yet worse , on chap. 9. 14. he gives us such an account why expiation is ascribed to the blood of christ , as is a key to his whole interpretation of that epistle : sanguini ( saith he ) purgatio ista tribuitur : quia per sanguinem , idest , mortem christi , secuta ejus excitatione & evectione , gignitur in nobis fides , quae deinde purgat corda . and therefore where christ is said to offer himselfe by the eternall spirit , he tells us , oblatio christi hic intelligitur illa , quae oblationi legali in adyto factae respondet , ea autem est , non oblatio in altari crucis facta , sed in adyto caelesti : so that the purgation of sin is an effect of christs presenting himselfe in heaven only : which how well it agrees with what the apostle sayes chap. 1. v. 3. the reader will easily judge . and to manifest that this was his constant sense , on those words v. 26. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he thus comments ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , vt peccatum in nobis extinguatur : fit autem hoc per passionem christi , quae fidem nobis ingenerat , quae cordae purificat . christ confirming his doctrine by his death , begets faith in us , which doth the worke . of the 28th verse of the same chapter i have spoken before . the same he affirmes againe , more expressely , on chap. 10. vers. 3. and on ver. 9. and verse 12. he interprets the oblation of christ , whereby he tooke away sinne , to be the oblation or offering himselfe in heaven , whereby sin is taken away by sanctification , as also in sundry other places , where the expiatory sacrifice of christ on earth , and the taking away of the guilt of sinne , by satisfaction , is evidently intended . so that notwithstanding the concession mentioned , i cannot see the least reason to alter my thoughts of the annotations , as to this businesse in hand . not further to abound in causá facili ; in all the differences we have with the socinians , about christs dying for us , concerning the nature of redemption , reconciliation , mediation , sacrifice , the meaning of all the phrases and expressions , which in those things are delivered to us , the annotator is generally on the apostate side throughout his annotations : and the truth is , i know no reason why our students should with so much diligence and charge , labour to get into their hands the books of socinus , crellius , smalcius , and the rest of that crew , seing these annotations , as to the most important heads of christian religion , about the deity , sacrifice , preisthood , and satisfaction of christ , originall sin , free will , iustification &c , afford them the substance and marrow of what is spoken by them ; so that as to these heads , upon the matter , there is nothing peculiar to the annotator , but the secular learning which in his interpretations he hath curiously and gallantly interweaved . plautus makes sport in his amphitruo with severall persons , some reall , some assumed , of such likenesse one to another , that they could not discerne themselves by any outward appearance ; which caused various contests and mistakes between them . the poets fancy raysed not a greater similitude between mercury and sosia , being supposed to be different persons , then there is a dissimilitude between the author of the booke de satisfactione christi , and of the annotations , concerning which we have been discoursing , being one and the same . nor was the contest of those different persons so like on another , so irreconcilable , as are these of this single person , so unlike himselfe in the severall treatises mentioned . and i cannot but thinke it strange that the apologist could imagine no surer measure to be taken of grotius's meaning in his annotations then his treatise of the satisfaction of christ doth afford , there being no two treatises that i know , of any different persons whatever , about one and the same subject , that are more at variance . whither now any will be perswaded by the apologist to believe that grotius was constant in his annotations to the doctrine delivered in that other treatise , i am not sollicitous . for the reinforced plea of the apologist , that these annotations were not finished by him , but only collections that he might after dispose of ; i am not concerned in it ; having to deale with that booke of annotations that goes under his name ; if they are none of his , it is neither on the one hand or other , of any concernment unto me . i say not this , as though the apologist , had in the least made good his former plea , by his new exceptions to my evidence against it , from the printers preface to the volume of annotations on the epistles . he saies ! what was the opus integrum that was cōmended to the care of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? and answers himselfe , not that last part or volume of annotations , but opus integrum , the whole volume or volumes that contained his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} adversaria on the new testament . for how ill this agrees with the intention and words of the prefacer , a slight inspection will suffice to manifest . he tells us , that grotius had himselfe publisht his annotations on the gospells , five yeares before : that at his departure from paris , he left a great part of this volume ( that is this on the acts and epistles ) with a friend ; that the reason why he left not opus integrum , that is , the whole volume with him , was because the residue of it was not so written , as that an amanuensis could well understand it . that therefore in his going towards sweden , he wrote that part againe with his owne hand , and sent it backe to the same person ( that had the former part of the volume committed to him ) from hamburge . if the apologist read this preface , he ought , as i suppose to have desisted from the plea insisted on : if he did not , he thought assuredly he had much reason to despise them , with whom he had to do : but as i said , herein am i not concerned . the consideration of the charge on the annotations relating to their tampering with the testimonies given in the scripture to the deity of christ , being an other head of the whole , may now have place . the summe of what is to this purpose by me affirmed , is , that in the annotations on the old and new testament , grotius hath left but one place giving testimony clearly to the deity of christ . to this assertion i added both a limitation , and also an enlargment in severall respects . a limitation that i could not perceive he had spoken of himselfe , clearly on that one place . on supposition that he did so , i granted that perhaps one or two places more , might accordingly be interpreted . that this one place is ioh. 1. 1. i expressely affirmed : that is the one place wherein , as i say , he spake not home to the businesse . the defence of the apologist in the behalfe of grotius consists of sundry discourses . first to disprove that he hath left more then that one of john free from the corruption charged ; he instances in that one of iohn 1. 1. wherein as he saith , he expressely asserts the deity of christ : but yet wisely forseeing , that this instance would not evade the charge , having been expressely excepted , ( as to the present enquiry ) and reserved to further debate ; he adds the places quoted by grotius in the exposition of that place as prov. 8. 21 , 22 , 23 , 24 , 25 , 26 , 27. isa. 45. 12. & 48. 13. 2 pet. 3. 5. col. 1. 16. from all which he concludes , that the annotations have left more testimonies to the deity of christ untampered withall and unperverted , then my assertion will allow ; reckoning them all up againe section the 10th . and concluding himselfe a successfull advocate in this case , or at least under a despaire of ever being so in any , if he acquit not himselfe clearly in this . if his failure herein be evinced , by the course of his late writings himselfe will appeare to be most concerned . i suppose then that on the view of this defence , men must needs suppose that in the annotations on the places repeated , and mustered a second time by the apologist , grotius does give their sense as bearing witnesse to the deity of christ . others may be pleased to take it for granted without farther consideration : for my part being a little concerned to inquire , i shall take the paines to turne to the places , and give the reader a briefe account of them . for prov. 8. his first note on the wisdome there spoken of is : haec de easapientia quae in lege apparet exponunt haebraei , & sane ei , si non sol● ; at praecipuè haec atributa conveniunt : now if the attributes here mentioned , agree either solely or principally to the wisdome that shines in the law , how they can be the attributes of the person of the eternall son of god , i see not . he addes no more to that purpose , untill he comes to the 22 ver. the verse of old contested about with the arrians . his words on that are graecum aquilae , est , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ut & symmachi & theodosionis , res●pondetque benè haebraeo {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , & caldaeus habet {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , & 70 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , sensu non malo , si creare sumas pro facére ut appareat : viae dei sunt operationes ipsius : sensum hujus loci & sequentium non male exprimas cum philone de coloniis : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . on verse 27 , he addes aderam , id est , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ut infra iohn evang. 1. 1. what clear and evident testimony , by this exposition is left in this place to the deity of christ i professe my selfe as ignorant , as i was , before i received this direction by the apologist : he tells us that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is rendred not amisse by the chaldee {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and the 70 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , though he knew that sense was pleaded by the arrians , and exploded by the antient doctors of the church . to relieve this concession , he tells us that creare , may be taken for facere ut appareat , though there be no evidence of such a use of the word in the scripture , nor can he give any instance thereof . the whole interpretation runs on that wisdome that is a property of god , which he manifested in the workes of creatiō : of the son of god , the essentiall wisdome of god , subsisting with the father , we have not one words nor doth that quotation out of philo releive us in this businesse at all . we know in what sense he used the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : how farr he and the platonicks , with whom in this expression he consented , were from understanding the only begotten son of god , is known . if this of philo has any aspect towards the opinion of any professing themselves christians , it is towards that of the arians , which seems to be expressed therein . and this is the place chosen by the apologist to disprove the assertion of none being left , under the sense given them by the annotations , bearing cleare testimony to the deity of christ ; his comparing {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ibi ego , which the vulgar renders aderam , with {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} seems rather to cast a suspicion on his intention in the expression of that place of the evangelist , then in the least to give testimony to the deity of christ in this . if any one be further desirous to be satisfyed , how many cleare unquestionable evidences of the deity of christ , are slighted by these annotations on this chapter , let him consult my vindication of the place in my late vindiciae evangelicae , where he will find something tendred to him to that purpose . what the apologist intended by adding these two places of isaiah , chap. 45. 12. and the 48. 13. ( when in his annotations on those places , grotius not once mentions the deity of christ , nor any thing of him , nor hath occasion so to do , nor doth produce them in this place to any such end or purpose ; but only to shew that the chaldee paraphrase , doth sundry times , when things are said to be done by god , render it , that they were done by the word of god ) as instances to the prejudice of my assertion , i cannot imagine . on that of peter , 2 epistle , 3. 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : he addes indeed , vide quae diximus ad initium evangelii iohannis : but neither doth that place intend the naturall son of god , nor is it so interpreted by grotius . to these he addes in the close , col. 1. 16. in the exposition whereof in his annotations , he expressely prevaricates , and goes of to the interpretation insisted on by socinus and his companions , which the apologist well knew . without farther search upon what hath been spoken , the apologist gives in his verdict concerning the falsnesse of my assertion before mentioned , of the annotators speaking cleare and home to the deity of christ but in one , if in one place of his annotations : but 1. what one other place hath he produced , whereby the contrary , to what i assert , is evinced ? any man may make apologies at this rate as fast as he pleases . 2. as to his not speaking clearely in that one , notwithstanding the improvement made of his expressions by the apologist , i am still of the same mind as formerly : for although he ascribes an eternity {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and affirmes all things to be made thereby ; yet considering how carefull he is , of ascribing an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , how many platonicke interpretations of that expression he interweaves in his expositions , how he hath darkned the whole councell of god in that place about the subsistence of the word , its omnipotency and incarnation , so clearely asserted by the holy ghost therein , i see no reason to retract the assertion opposed . but yet as to the thing it selfe , about this place i will not contend : only it may not be amisse to observe , that not only the arians , but even photinus himselfe acknoledged that the world was made {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that how little is obtained toward the confirmation of the deity of christ by that concession , may be discerned . i shall offer also only at present , that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is threefold , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is christ , mentioned iohn 1. 1. his personall or eternall subsistence , with his omnipotency , being there asserted . whether christ be so called anywhere else in the new testament may be disputed , luk. 1. v. 2. ( compared with the 1 of iob. 1. 1. ) 2 pet. 1. 16. and act. 20. 32. heb. 4. 12. are the most likely to give us that use of the word . why christ is so termed , i have shewed elsewhere . that he is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} psal. 33. 6. is to me also evident . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is better rendred {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , then {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . where that word is used , it denotes not christ : though 2 sam. 23. 2. where that word is , is urged by some to that purpose . he is also called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hag. 2. 5. so perhaps in other places . our present quakers would have that expression of , the word of god , used no where in any other sense : so that destroying that , as they do , in the issue they may freely despise the scripture , as that which they say is not the word of god , nor anywhere so called . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} amongst men is that which aristotle calls {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} saies hesichius . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is that which we speake in our hearts , saies damascen . de orthod. fid. lib. 1. cap. 18. so psalm 14. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this as spoken in respect of god , is that egresse of his power , whereby according to the eternall conception of his mind , he worketh any thing . so gen. 1. 2. god said let there be light , and there was light . of this word of god the psalmist treats , 147. v. 18. he sedeth out {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & melteth the ice , and psal. 148. 8. the same word is used . in both which places the septuagint renders it by {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this is that which is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , heb. 1. 2. and heb. 11. 3. where the apostle saies the heavens were made {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : which is directly paralell to that place of 2 pet. 3. 5. where it is expressed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : for though {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} more properly denotes {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , yet in these places , it signifies plainly that egresse of gods power for the production and preservation of things , being a persuite of the eternall conception of his mind , which is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . now this infinite wise and eternall conception of the mind of god , exerting its selfe in power , wherein god is said to speake , ( he said let there be light ) is that which the platonicks , and philo with them harped on , nener once dreaming of a coessentiall and hypostaticall word of god , though the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} occurre amongst them . this they thought was unto god , as in us , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and particularly it is termed by philo ▪ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : de agric. . that this was his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is most evident : hence he tells us {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : de mund. opific. and a little after , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the whole tendency of his discourse is , that the word of god , in his mind , in the creation of the world , was the image of himselfe ; and that the idea or image of the things to be made , but especially of light . and whereas ( if i remember aright , for i cannot now find the place ) i have said somewhere , that christ was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , though therein i have the consent of very many learned divines , and used it meerly in opposition {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; yet i desire to recall it : nor doe i thinke there is any propriety in that expression of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} used of christ , but only in those of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which the scripture ( though not in the very termes ) will make good . in this second acceptation , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , photinus himselfe granted that the world was made by the word of god . now if it be thought necessary , that i should give an account of my feare that nothing but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in this sense decked with many platonicall encomiums was intended in the annotations on ioh. 1. ( though i confesse much from some quotations there used , may be said against it ) i shall readily undertake the taske ; but at present in this running course , i shall adde no more . but now , as if all the matter in hand , were fully dispatched , we have this triumphant close attending the former discourse , and observations . if one text acknowledged to assert christs eternall divinity ( which one was granted to doe it , though not clearly , ) will not suffice to conclude him no socinian ) which i said not he was , yea expressely waved the management of any such charge ) if six verses in the proverbs , two in isaiah ; one in st. peter , one in st. paul added to many in the beginning of st. iohn , ( in his annotations on all which , he speaks not one word to the purpose ) will not yet amount to above one text ; or lastly if that one may be doubted of also , which is by him interpreted to affirme christs eternall subsistence with god before the creation of the world ( which he doth not so interpret , as to a personall subsistence ) and that the whole world was created by him ; i shall despaire of ever being a successfull advocate for any man ; from which condition i hope some little time will recover the apologist . this is the summe of what is pleaded in cheife , for the defence of the annotations : wherein what small cause he hath to acquiesce , who hath been put to the labour and trouble of vindicating nere 40 texts of scripture in the old testament , and new , giving expresse testimony to the deity of christ from the annotators perverse interpretations , let the reader judge . in the 13th section of the apologist's discourse , he addes some other considerations to confirme his former vindication of the annotations . 1 he tells us , that he professeth not to divine , what places of the old testament , wherein the deity of christ is evidently testified unto , are corrupted by the learned man , nor will he upon the discouragement already received make any inquiry into my treatise . but what need of divination ? the apologist cannot but remember at all times , some of the texts of the old testament that are pleaded to that purpose ; and he hath at least as many incouragements to looke into the annotations , as discouragements from casting an eye upon that volume ( as he calls it , ) wherein they are called to an account . and if he suppose , he can make a just defence for the severall places so wrested , and perverted , without once consulting of them , i know not how by me he might possibly be ingaged into such an inquiry . and therefore i shall not name them again , having done somewhat more then name them already . but he hath two suppletory considerations , that will render any such inquiry or inspection needlesse . of these the first is that the word of god being all and every part of it of equall truth , that doctrine which is founded on five places of divine writ ; must by all christians be acknoledged to be as irrefragably confirmed , as an 100 expresse places would be conceived to confirme it . ans. it is confessed , that not only five , but any one expresse text of scripture , is sufficient for the confirmation of any divine truth . but that five places have been produced out of the annotations by the apologist for the confirmation of the great truth pleaded about , is but pretended , indeed there is no such thing . the charge on grotius was , that he had depraved all but one ; if that be no crime , the defence was at hand ; if it be , though that one should be acknowledged to be clear to that purpose , here is no defence against that which was charged , but a strife about that which was not . let the places be consulted , if the assertion prove true , by an induction of instances , the crime is to be confessed , or else the charge denied to contain a crime : but secondly he saies , that this charge upon inquiry will be found in some degree , if not equally , chargeable on the learnedst and most valued of the first reformers , particularly upon mr. calvin himselfe , who hath been as bitterly and injustly accused and reviled upon this account ( witnesse the booke intituled calvino turcismus ) as ever erasmus was by bellarmine and beza , or as probably grotius may be . though this at the best be but a diversion of the charge , and no defence , yet not containing that truth which is needfull to countenance it , for the end for which it is proposed ; i could not passe it by . it is denied ( which in this case untill further proofe must suffice ) that any of the learnedst of the first reformers , ( and particularly mr. calvin ) are equally chargeable , or in any degree of proportion with grotius , as to the crime insisted on . calvin being the man instanced in , i desire the apologist to prove that he hath in all his commentaries on the scripture corrupted the sense , of any texts of the old testament or new , giving expresse testimony to the deity of christ , & commonly pleaded to that end & purpose . although i deny not , but that he differs from the cōmon judgment of most , in the interpretation of some few propheticall passages , judged by them to relate to christ . i know what genebrard and some others of that faction , raved against him ; but it was cheifly from some expressiōs in his institutions about the trinity ( wherin yet he is acquitted by the most learned of themselves ) & not from his expositions of scripture , for which they raised their clamours . for the booke called calvino turcismus , written by reynolds and giffard , the apologist has forgotten the designe of it . calvin is no more concerned in it , then others of the first reformers ; nor is it from any doctrine about the deity of christ in particular , but from the whole of the reformed religion , with the apostasyes of some of that profession , that they compare it with turcisme . something indeed , in a chapter or two , they speake about the trinity , from some expressions of luther , melancton , calvin and others : but as to calvin's expositions of scripture , they insist not on them . possibly the apologist may have seen pareus his calvinus orthodoxus , in an answer to hunnius his calvinus judaizans ; if not , he may at any time have there an account of this calumny . having passed through the consideration of the two considerable heads of this discourse , in the method called for by the apologist ( having only taken liberty to transpose them , as to first and last ) i must professe my selfe as yet unsatisfyed as to the necessity , or suitablenesse , of this kind of defence . the summe of that which i affirmed ( which alone gives occasion to the defensative now under consideration ) is : that to my observation grotius in his annotations had not left above one text of scripture , if one , giving cleare evidence to the deity of christ ; of his satisfaction i said in summe the same thing . had the apologist been pleased to have produced instances of any evidence for the disproovement of my assertion , i should very gladly and readily have acknoledged my mistake and oversight . i am still also in the same resolution , as to the latitude of the expression , though i have already by an induction of particulars , manifested his corrupting and perverting of so many , both in respect of the one head , and of the other , with his expresse complyance with the socinians in his so doing , as that i cannot have the least thought of letting fall my charge , which with the limitation expressed ( of my owne observation ) containes the truth in this matter , and nothing but that which is so . it was indeed in my thoughts to have done somewhat more in reference to those annotations , then thus occasionally to have animadverted on their corruption in generall ; namely to have proceeded in the vindication of the truths of the gospell from their captivity under the false glosses put upon them , by the interpretations of places of scripture wherein they are delivered . but this worke being fallen on an abler hand viz. that of our learned professor of divinity , my desire is satisfied , and the necessity of my indeavour for that end removed . there are sundry other particulars insisted on by the apologist , and a great deale of rhetoricke is layd out about them ; which certainly deserves not the readers trouble in the perusall of any other debate about them . if they did , it were an easie matter to discover his mistakes in them all along . the foundation of most of them , lies in that , which he affirmes sect. 4. where he saies , that i thus state the jealousies about h. g. as farr as it is owned by me , viz. that being in doctrine a socinian , he yet closed in many things with the romane interest . to which he replies , that this does not so much as pretend that he was a papist . as though i undertake to prove grotius to be a papist , or did not expressely disowne the management of the iealousy , stated as above ; or that i did at all owne it , all which are otherwise : yet i shall now say , whither he was in doctrine a socinian or no , let his annotations before insisted on , determine : and whether he closed with the romane interest or no , besides what hath been observed by others , i desire the apologist to consider his observation on rev. 12. v. 5. that booke , ( himselfe being judge , ) having received his last hand . but my businesse is not to accuse grotius , or to charge his memory with any thing but his prevarication in his annotations on the scripture . and as i shall not cease to presse the generall aphorisme ( as it is called ) that no drunkard &c. nor any person whatever not borne of god or united to christ the head , by the same spirit that is in him , and in the sense thereof , perfecting holinesse in the feare of god , shall ever see his face in glory , so i feare not what conclusion can regularly in reference to any person living or dead , be thence deduced . it is of the annotations whereof i have spoken : which i have my liberty to do : and i presume shall still continue , whilest i live in the same thoughts of them : though i should see — a third defence of the learned hugo grotius . the epistles of grotius to crellius mentioned by the apologist in his first defence of him , giving some light to what hath been insisted on , i thought it not unfit to communicate them to the reader , as they came to my hand , having not as yet been printed that i know of . reverendo summaeque eruditionis ac pietatis viro domino johanni crellio pastori racov. h. g. s. libro tuo quo ad eum quem ego quondam scripseram ( eruditissimè crellî ) respondisti , adeo offensus non fui , ut etiam gratias tunc intra animum meum egerim , nunc & hisce agam literis . primò , quod non tantùm humanè , sed & valdè officiosè mecum egeris , ita ut quaeri nihil possim , nisi quod in me praedicando , modum interdum excedis , deinde verò , quod multa me docueris , partim utilia , partim jucunda scitu , meque exemplo tuo incitaveris ad penitiùs expendendum sensus sacrorum librorum . benè autem in epistolâ tuâ , quae mihi longè gratissima advenit , de me judicas , non esse me eorum in numero qui ob sententias salvâ pietate dissidentes alieno à quoquam sim animo , aut boni alicu jus amicitiam repudiem . equidem in libro * de verâ religione , quem jam percurri , relecturus & posthac , multa invenio summo cum judicio observata . illud vero saeculo gratulor , repertos homines qui nentiquam in controversiis subtilibus tantum ponunt , quantum in verâ vitae emendatione , & quotidiano ad sanctitatem profectu . utinam & mea scripta aliquid ad hoc studium in animis hominum excitandum inflammandúmque conferre possint : tunc enim non frustra me vixisse hactenus existimem . liber de veritate religionis christianae magis ut nobis esset solatio , quam ut aliis documento scriptus , non video quid post tot aliorum labores utilitatis afferre possit , nisi ipsâ fortè brevitate . siquid tamen in eo est , quod tibi tuique similibus placeat , mihi supra spem●euenit . libris de jure belli & pacis mihi praecipuè propositum habui , ut feritatem illam , non christianis tantùm , sed & hominibus indignam , ad bella pro libitu suscipienda , pro libitu gerenda , quam gliscere tot populorum malo quotidie video , quantum in me est , sedarem . gaudeo ad principum quorundam manus eo● libros venisse , qui utinam partem eorum meliorem in suum animum admitterent . nullus enim mihi ex eo labore suavior fructus contingere possit . te verò quod attinet , credas , rogo , si quid unquam facere possim tui , aut eorum quos singulariter amas , causâ , experturum te , quantum te tuo merito faciam . nunc quum aliud possim nihil , dominum jesum supplice animo veneror , ut tibi aliisque pietatem promoventibus propitius adsit . x. maii. m. dc . xxvi . tui nominis studiosissimus h. g. tam pro epistolâ ( vir clarissime ) quam pro transmisso libro , gratias ago maximas . constitui & legere & relegere diligenter quaecunque à te prosiciscuntur , expertus quo cum fructu id antehàc fecerim . eo ipso tempore quo literas tuas accepi , versabar in lectione tuae interpretationis in epistolam ad galatas . quantum judicare possum & scripti occasionem & propositum , & totam seriem dictionis , ut magnâ cum curâ indagâsti , ita feliciter admodùm es assequutus . quare deum precor , ut & tibi & tui similibus , vitam det , & quae alia ad istiusmodi labores necessaria . mihi ad juvandam communem christianismi causam , utinam tam adessent vires , quàm promptus est animus : quippe me , à primâ aetate , per varia disciplinarum genera jactatum , nulla res magis delectavit , quam rerum sacrarum meditatio . id in rebus prosperis moderamen , id in adversis solamen sensi . pacis consilia & amavi semper , & amo nunc quoque : eoque doleo , quum video tam pertinacibus iris committi inter se eos , qui christi se esse dicunt . si rectè rem putamus , quantillis de causis — januarii . m. dc . xxxii . amstelodam . finis . notes, typically marginal, from the original text notes for div a90286e-140 grotius ad nocentissimae haereseos atque ●frenis licentiae scyllam , iterumque ad tyrannidis charybdin declinavit fluctuans : essen . notes for div a90286e-12310 this booke of crellius lay unanswered by grotius above 20 yeares . for so long he lived after the publishing of it . it is since fully answered by essenius . * that is the body of socinian divinity written by crellius and volkelius . let the reader judge what annotatiōs on that epistle we are to exspect from this man . the designed end to the socinian controversy, or, a rational and plain discourse to prove, that no other person but the father of christ is god most high by john smith. smith, john, fl. 1673-1680. 1695 approx. 91 kb of xml-encoded text transcribed from 34 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a60471 wing s4103 estc r15169 12279670 ocm 12279670 58644 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. a60471) transcribed from: (early english books online ; image set 58644) images scanned from microfilm: (early english books, 1641-1700 ; 926:10) the designed end to the socinian controversy, or, a rational and plain discourse to prove, that no other person but the father of christ is god most high by john smith. smith, john, fl. 1673-1680. 63 p. [s.n.], london : 1695. reproduction of original in cambridge university library. advertisement: p. 3-4. 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. socinianism. 2005-04 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 a designed end to the socinian controversy : or , a rational and plain discourse to prove , that no other person but the father of christ is god most high. by john smith . father , — this is life eternal to know thee the only true god. john 17. 3. london , printed in the year mdcxcv . an advertisement . the reader is desired to take notice , that these papers were written at different times , as matter did offer it self to the author's mind ; and for that reason some particulars are therein touch'd upon more than once ; for which 't is hoped , however , that there will need little excuse , since in relation to the whole design it may be pertinent enough . the method also , for that reason , is somewhat unusual ; but i have ventur'd however to let it pass as it is , since not method but matter in such cases is chiefly to be minded : and i doubt not but that in one part or other thereof , every part of the controversy will be found to be both fully and fairly discuss'd : and i wish none that read it may be of that evil temper as to forbear the acknowledgment of that truth , which yet in conscience they dare not deny ; like those jews of old , who though they believed in christ , yet did not confess him , lest they should be put out of the synagogue ; joh. 12. 42. a designed end to the socinian controversy . that there is a god. that there is such a being as god , ( by which is meant one eternal mind , essence or spiritual power , who is the original and first cause of all other beings besides ) is manifest ; for 't is not possible that any other being whatsoever could give a being to it self : certainly nothing can be more absurd than to imagine that a thing can act any ways towards its own production before it is . hence it follows , that every one of these beings is but the real effect of this first cause that had a being before it ; and this first cause of necessity must have been eternal , and without beginning : since had there been once no kind of being at all , there then could never have been such a being as god , no nor any other being besides ; for doubtless , of nothing , nothing can be produc'd . that this god is but one in nature or essence . and as 't is thus plain that there is a god , so 't is utterly impossible that there can be any more than one god : for whoever is truly god , must be absolutely infinite or immense ; that is , his divine essence must be boundless , and fill all that endless and inconceivable space that is without or beyond the limits of this world , as well as this world. for 't is impossible that any being whatever can in any respect be greater than god is , or contain him ; for then he himself could not be truly infinite , nor excel in all perfections . the nature or essence therefore of god is infinite , and in extent is without bounds ; and 't is self-evidently impossible for two or more infinitely extended beings to subsist together : which demonstrates by consequence , that god can be but one as to his divine essence or nature . and as right reason does plainly teach this truth , so do the scriptures as evidently declare the same : to instance in a few , — the lord he is god , there is none else besides him , deut. 4. 35. see now that i , even i am he , and there is no god with me , deut. 32. 39. there is none like thee , neither is there any god besides thee , 1 chron. 17. 20. i am the first , and i am the last ; and besides methere is no god , isa . 44. 6. we know that an idol is nothing in the world , and that there is none other god but one , 1 cor. 8. 4. — to us there is but one god , 1 cor. 8. 6. i might add a great number of other texts that speak to the very same purpose , but i think 't is needless in a case so plain . that this one true god is but one in person . now as 't is thus plain , that god is but one , as to his nature or essence ; so 't is evident likewise , that he can in no sense be any more than one in person : for if , as some affirm , the divine nature did contain in it several persons , as does the humane nature , then each of those must be truly immense , truly almighty , and truly most wise , else they could not each of them be truly god , ( as some have unwarily asserted , and the trinitarian notion supposes ) ; for whoever is truly god , must be every way thus qualified in all respects . for if that person that is supposed to be god , be not truly immense , then some other being of necessity must be greater than he ; for whoever is not infinite , must be bounded by some other being , which in that respect does truly surpass that bounded being in greatness : but ( as i said before ) nothing can in any kind or respect whatsoever be greater than god is , or contain him ; and by consequence he alone is truly immense . the person that is truly god , must be also almighty ; that is , he must be able to do more than any , or than all other beings together can do : for doubtless none is the most high , but he that in might and strength does transcend all others . touching the almighty , says job , he excels in power , ch . 37. 28. the person also that is truly god , must be most wise and knowing : 't is doubtless a property essential to the true god , to know more than any other being besides can know : of that day and hour , saith our saviour , knoweth no man , no not the angels which are in heaven , neither the son , but the father only ; matth. 24. 36. mar. 13. 32. now if that person who is truly god , must be thus immense in his person , almighty in his power , and most wise in his knowledg ; then it follows by direct consequence , that 't is impossible for more than one person to be truly god : for nothing can be more absurd , than to believe or affirm , that two or three distinct beings , such as all personal beings are , can be each of them unlimited , as to the extent of their personal beings ; can be each of them able to do more than the rest can do , or that each of them can know more than the others know . suppose , for instance , two such beings as a and b : now if the person of a can do more than the person of b , then the person of b cannot do more than the person of a ; for if he could , then would not a be able to do more than b , and by consequence he could not be almighty . again , if the person of a be most wise , and knows more than the person of b , then b cannot know more than a ; for if he did , then would not a know more than b , and so by consequence would not be most wise : which evidently demonstrates , that no more than one person can be truly god , since no more than one can be truly infinite in all these afore-mentioned divine perfections . that this one person who is truly god , is him only who is the father of jesus christ . 't is undeniably evident from the old testament , that the god of israel , or the lord of hosts , is the only true god : for thus it is written , thou art god , and thou alone , of all the kingdoms of the earth , 2 kings 19. 15. there is none like thee , neither is there any god besides thee , 2 chron. 17. 20. thou art god alone , psal . 86. 10. besides me there is no god , isa . 44. 6. i am god , and there is none else , isa . 46. 9. thou shalt know no other god but me , hos . 13. 4. now as this is plain beyond contradiction , so do all christians generally acknowledg , that the god here mentioned was him only who afterwards was called the father of jesus christ . and in the new testament no truth is more fully and plainly express'd than this is : thus says our lord himself , father , — this is life eternal , to know thee the only true god , joh. 17. 1 , 3. the same do his apostles affirm ; blessed be god , even the father of our lord jesus christ , 1 cor. 1. 3. blessed be the god and father of our lord jesus christ , eph. 1. 3. with one mind and one mouth glorify god , even the father of our lord jesus christ , rom. 15. 6. we give thanks to god , and the father of our lord jesus christ , col. 1. 3. he shall deliver up the kingdom to god , even the father , 1 cor. 15. 24. therewith bless we god , even the father , jam. 3. 9. to us there is but one god , the father , 1 cor. 8. 6. now it is impossible that any one article of the christian faith can be more fully and plainly express'd in scripture than this is ; the words can be understood in no other sense than what at the first sight they do plainly signify , and they give the most satisfying answer that can be given to any one that shall ask who god is , namely , that he is only that most divine person who is the father of jesus christ : and if in this case plain scripture is not to be relied on , i see not of what great use our bibles can be to us . yet this so plain and evident truth is commonly denied . for a very great number of professed christians do notwithstanding believe , that in the godhead there be indeed more persons than only one ; and that jesus christ , the son of god , is god also as well as his father . but of this error the former arguments are sufficient to convince them : for if none be god but the father of christ , then cannot the son be truly god also , since he in no sense whatever can be said to be the father of christ , that is , of himself . and certainly if men would resolve faithfully to make use but of common sense and common honesty , they could not but be convinced of the absurdity of this opinion , by only reading so often as they do in the new testament of jesus christ his being the son of god : for how can he be god himself , who truly is no other than the son of god ? if he be the son only , then 't is plain that he is not the father also , who alone is god : for 't is impossible , according to the notion we have of sons , for any being whatever to be the son of himself . no understanding man , when at any time he hears mention made of the son of a king , is so idle in his imagination as to believe , that thereby is meant the king who is his father ; he certainly then must be very sensless , who can think that by the son of god is any ways meant god , that is , god most high . christ not the true god , because he himself has a god above him . 't is also evident beyond contradiction , that our blessed lord cannot be truly god , since both he himself and his apostles do very plainly acknowledg , that he has a god above him : for instance , my god , my god , why hast thou forsaken me ? mat. 27. 46. i ascend to my god , and to your god , joh. 20. 17. him that overcometh will i make a pillar in the temple of my god , rev. 3. 12. the head of every man is christ , and the head of christ is god , 1 cor. 11. 3. blessed be the god and father of our lord jesus christ , eph. 1. 3. the god and father of our lord jesus christ knows i lie not , 2 cor. 11. 31. — that the god of our lord jesus christ may give you the spirit , eph. 1. 17. therefore god , even thy god , hath anointed thee with the oil of gladness above thy fellows , heb. 1. 8 , 9. these texts are very plain , and need no interpretation to make them be understood . now if our lord christ have thus a god above him , then 't is evident , if any thing in the world be so , that he himself is not god most high . christ not god , because what he does is by a power received from god. this truth christ himself does plainly declare ; i can , saith he , of my own self do nothing , joh. 5. 30. all power is given unto me both in heaven and in earth , mat. 28. 18. when the multitude saw his miracles , they marvelled , and glorified god who had given such power unto men , mat. 9. 8. now these things can in no tolerable sense be said of him that is truly god : for he that is god most high , hath essentially in himself all kind of divine dignity and excellency , and cannot without the highest of blasphemies be in any sense said to receive them of another . but of our lord it is recorded , that he neither said nor did any thing , especially in the work of our redemption , but what he was commanded to say and do by his father ; i have not spoken of my self , ( saith he ) but the father which sent me , he gave me a commandment what i should say , and what i should speak , joh. 12. 49. is he able to save the world ? to this power he was raised by god : him hath god exalted to be a prince and a saviour , acts 5. 31. can he give power to believers to become the sons of god ? this power he also has received : thou hast given him power over all flesh , that he should give eternal life to as many as thou hast given him , joh. 17. 2. has he power to raise from the dead ? even this power also he did receive : as the father hath life in himself , so hath he given to the son to have life in himself , joh. 5. 26. has he power to judg the world ? 't is god that does enable him to do this : this is he that was ordained of god to be judg of quick and dead , acts 10. 42. i can do nothing of my self ; as i hear , i judg . joh. 5. 30. moreover , 't is thus said , the glory which thou hast given me , i have given them , joh. 17. 22. i appoint unto you a kingdom , as my father hath appointed unto me , luke 22. 29. the god of our lord jesus christ hath put all things under his feet , eph. 1. 17. now they must impose strangely upon their own understandings , that can ( unrequired by the gospel ) believe him to be truly god , even infinite in all perfection , of whom 't is said so plainly , that whatever power and dignity he has , is given him by another . christ not god , because god and he are plainly distinguished . this consideration alone of it self is a very strong argument , to prove our lord christ not to be really and truly god , since he is every where spoken of as a person that differs as much from god , as a noble subject differs from his prince or king. thus 't is said of him , that god anointed him , acts 10. 38. that he offered himself up to god , heb. 9. 14. that god raised him from the dead , acts 2. 24. that he was exalted by god , acts 2. 33. that he ascended to god , joh. 20. 17. that he sits at god's right hand , acts 7. 56. that god for christ's sake hath forgiven us , eph. 4. 32. that he hath redeemed us unto god by his blood , rev. 5. 9. that the god of our lord jesus christ hath put all things under his feet , eph. 1. 22. i might collect a very great number of other places that speak to the very same purpose , all which do evidently demonstrate , that the true god is not jesus christ : for if jesus were sent of god , and raised up from the dead by god , and sits now at god's right hand , &c. then 't is plain , that there is as great a difference between the true god and him , as there is between a prince , and him whom he is said to honour or imploy . 't would be strangely absurd for a man to affirm , that god can be sent of god ; that god can pray to god ; that god can ascend to god ; that god can sit at god's right hand ; and that god shall deliver up the kingdom to god , that god may be all in all . he that can believe this possible , is fitted for the reception of the most ridiculous and absurd errors that were ever found in the world. of that account which the scriptures give of the person of christ . as from what has been said before , it appears very plainly what kind of person christ our lord is not ; so 't will be likewise necessary to shew what the scriptures do declare concerning him as to what he is . now if we consider well the general scope and tendency of those sacred writings , we shall perceive very plainly that christ , or the messiah , according to the promises , was really to be of the same nature with them , which he came to redeem ; that as by man came death , so by man might come also the resurrection of the dead , 1 cor. 15. 't was by the seed of the woman that the serpent's head was bruised , gen. 3. 15. to abraham the promise was made , that in him and in his seed all the nations of the earth should be blessed , gen. 28. 14. moses tells the children of israel , that the lord their god should raise up unto them a prophet like unto him , deut. 8. 15. of this man's seed , ( namely david 's ) saith st. paul , hath god raised up unto israel a saviour , jesus ; acts 13. 23. in the fulness of time god sent forth his son , made of a woman , gal. 4. 4. from all which places 't is manifest , that as to the personal nature of christ , he is the same as were those humane ancestors from whom he did lineally descend ; in all things he was like unto his brethren , except in being a sinner ; heb. 2. 17. heb. 4. 15. and accordingly we find him almost every where mentioned by that plain denomination and term of a man ; ye seek ( saith he himself ) to kill me , a man who hath told you the truth which i have heard of god , joh. 8. 40. after me cometh a man that is preferred before me , joh. 1. 30. jesus of nazareth , a man approved of god by wonders and signs which god did by him , acts 13. 38. he hath appointed a day in the which he will judg the world in righteousness by that man whom he hath ordained , acts 17. 31. there is one god , and one mediator between god and men , the man christ jesus , 1 tim. 2. 5. but this man , because he continueth ever , hath an unchangeable priesthood , heb. 2. 7. but this man , after he had once offered one sacrifice for sins for ever , sat down at the right hand of god , heb. 10. 12. i could name a multitude of others , but i think it is needless . now to me 't is strange that any should so much as imagine that the believing and asserting of christ to be truly an humane person , should derogate from his true honour and dignity , when the gospel does so frequently assert him to be such ; whereas on the contrary , 't is not said so much as once , that he is god most high , or that he is one of that sacred three which do constitute or make up the true godhead : these unscriptural titles are derived only from the meer opinions and traditions of either deceived or deceiving men , whose eyes the god of this world hath blinded , so that they cannot see or discern the truth . the primitive confessions concerning christ were ; not that jesus our lord was god equal to the father in all kind of divine perfections , nor that he was god of the substance of his father , as he was man of the substance of his mother , as some have taught in after-times . all that those first confessions do contain was this , that he was the christ , the son of god , and the saviour of the world , this was the faith of martha ; she said unto him , yea lord , i believe that thou art the christ , the son of god , that should come into the world , john 11. 27. this was st. peter 's faith , thou art christ the son of the living god , mat. 16. 16. this was the eunuch's faith , i believe that christ is the son of god , acts 8. 37. this was the faith of the mariners ; of a truth thou art the son of god , mat. 14. 33. and the faith of nicodemus was , we know thou art a teacher come from god , for no man can do these miracles that thou dost , except god be with him , john 3. 2. st. paul is also said to preach christ in the synagogues , that he was the son of god , acts 9. 20. he is said also to testify to the jews , not that jesus was god , but that jesus was the christ , acts 18. 5. we have seen and do testify ( saith st. john ) that the father sent the son to be the saviour of the world , 1 joh. 4. 14. here 's no trinity in unity , nor god-man , nor hypostatical union , so much as mentioned , nor any other of those hard and cramping names with which the church of god has been since perplex'd . the undoubted faith on which the salvation of all christians does depend , is no other than this : these things , saith st. john , are written , that ye might believe that jesus is the son of god ; and that believing , ye might have life through his name , joh. 20. 31. if we confess with our mouth the lord jesus , and believe in our heart that god raised him from the dead , we shall be saved , rom. 10. 9. whosoever shall confess that jesus is the son of god , god dwelleth in him , and he in god , 1 joh. 4. 15. who is he that overcometh the world , but he that believeth that jesus is the son of god ? 1 joh. 5. 5. these are a plain account of that faith which now is indispensably required of every christian in relation to christ . the scripture no where injoins us to believe , on pain of damnation , either that jesus is god most high , or that he is indeed both god and man , or that he was eternally begotten of the father . it only teaches us thus much concerning him , that the man christ jesus is the mediator between god and men , 2 tim. 2. 5. that he is the propitiation for the sins of the whole world , 1 joh. 2. 2. that it pleased the father by him to reconcile all things to himself , col. 1. 20. that there is no salvation in any other , acts 4. 12. that he appears now in the presence of god for us , heb. 9. 24. and that he shall judg both quick and dead , at the latter day , acts 10. 42. these are fundamentals so plain , and so undoubted , that all christians do universally agree in the profession of them , as they likewise would do in all other truths , were nothing but what is really such imposed on the faith of believers . of the transcendent dignity of jesus christ . and now although from what has been said hitherto , it be plainly evident , that the godhead does consist but of one divine person only , even the father of christ ; and that jesus , called otherways in scripture the son of god , is no other than an humane person : yet 't is plain also that he is not a common man , but the chief and most transcendently excellent of all humane beings , yea in dignity above even the angels . for as his conception in the womb of a virgin was miraculous , so were his life and actions a wonder : he made a perfect conquest both of death and the devil ; and in that great instance of magnanimity has out-done all the renowned heroes both of greece and rome . and unto which of the angels said god at any time , sit thou on my right hand ? but to this dignity is jesus exalted , heb. 1. 13. god has crowned him with glory and honour , heb. 2. 9. and anointed him with the oil of gladness above his fellows , heb. 1. 9. angels , and authorities , and powers being made subject unto him , 1 pet. 3. 22. he is ascended into heaven in a triumphant manner : and as he now sits there at god's right hand in glory , so at the last day shall he come down from thence , to judg mankind , with such a surprizing majesty as shall amaze and confound the world. 't is doubtless impossible for any humane understanding to conceive , or tongue to express this most excellent man's transcendent dignity ; his greatness must needs be very extraordinary , who is thus set even above the angels , is the head of every man , and the prince of the kings of the earth . 1 pet. 3. 22. 1 cor. 11. 3. rev. 1. 5. and now if to those foregoing considerations we add that of his most admired love to us sinful mortals , in making peace for us by the blood of his cross , col. 1. 20. and in undergoing with invincible patience all those indignities and miseries which did befal him in this the course of that glorious work of his , the opening for men a new and living way to the regions of bliss : the consideration of this , i say , added to that other of his most transcendent glory and power , ought evermore to raise up in us that veneration which is sutable to such most wonderful instances of unconceivable majesty and heroick affection . yet it is not any way justifiable to honour christ falsly . as the glory of god is not to be advanc'd by falshood , so neither can we truly honour christ by lies ; he desires no such thing at our hands , neither at the last day will he reward us for affirming him to be that which indeed he is not : they only give true honour to christ who own him for the undoubted messiah , or the son of god , and do stedfastly both believe and obey his gospel . as for the other vain and ungrounded opinions of men concerning him , they no ways conduce to the glory of our blessed redeemer . 't is said indeed that we should honour the son as we honour the father , joh. 5. 23. but that word as does not import an equal honour , no more than it does import an equal holiness and purity , when we are commanded to purify our selves as he is pure , 1 john 3. 3. and as he which hath called you is holy , so be ye holy in all manner of conversation , 1 pet. 1. 15. besides , the word honour is of a doubtful import , and doth often-times signify only obedience , as is evident from ephes . 6. 1 , 2. where by honour thy father and mother is clearly signified , obey your parents . and accordingly dr. clagget , in his paraphrase on the place , makes it to be an honouring the son with the same faith and obedience ; implying , that we are as much bound to believe and obey the gospel of christ in the new testament , as we are the law of god recorded in the old ; that since he is made judg of the world , to be certain he will not suffer the breach of his own laws to go unpunished . doubtless we ought to be as careful of ascribing to christ those glories which are his , as we are to give to god almighty that honour which essentially belongs to himself : and no man can think or speak too honourably of his redeemer , so long as he no ways does thereby rob god the father of that truly divine honour which is his indispensible due . our lord who sought not his own glory , ( john 8. 50. ) will give us no thanks for such honours as do naturally derogate from his father's dignity : but such is their honour who make the son to be god ; for then since but one person can be truly god , they do assert by consequence that the father is not so . god has indeed highly exalted jesus his beloved son , and has given him a name above every name , and has put all things under his feet . but when all things are said to be thus put under him , 't is manifest that he himself is excepted that did put all things under him , 1 cor. 15. 27. so that notwithstanding the great and mighty dignities to which god hath exalted christ , yet he has still reserv'd to himself this most supreme royalty of being the god and head of christ . god hath given him indeed a kingdom ; but when the intent of this government of his is accomplish'd , he shall again resign it back , that so god in that after-state of eternity may be all in all , 1 cor. 15. 24 , 25 , 28. answers to the principal objections made against the vnitarian doctrine . and now tho from what has been already said , no man whose understanding is not inslaved by the tyranny either of self-conceit , interest , or education , can doubt of so great a truth as this is , namely , that no personal being whatever , besides the father of christ , is god most high ; as also that other branch thereof , that jesus our lord , as to his nature , is the same with them whom he came to redeem . yet since there have been many objections raised against it , i will endeavour as briefly as i can , to give them such reasonable answers as shall make these truths beyond exception . of the names of god given to christ . some object , that christ of necessity must be god , since in several places of scripture he is expresly called by the name of god. i answer , a god he undoubtedly is , and a mighty god too , according to the way of expression used in those antient times ; in which those were called gods who either represented god's person , or acted in his name and by his authority : but he is not god almighty . when the jews did accuse him for making himself god , he thus vindicates his innocence ; if , saith he , they are called gods to whom the word of god came — 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 ? john 10. 35 , 36. christ had as good a right to this title as any of the rest , if not a better ; and therefore it could be no blasphemy to appropriate the same to himself , had he done so : but they lied , for he did not do it , he only said , that he was the son of god , calling god his father . of the mediation of jesus christ . others object , that if christ were not god as well as man , he could not have been a fit mediator between god and man , since in such a case , say they , he ought no way to be exactly the person concern'd . a fit mediator between god and man must neither be only god , nor only man , but one who by nature is between these two , even god as well as man. i answer ; 't is not necessary that a mediator should be of such a middle nature , nor does the scripture any where assert it : there is always supposed in the work of reconciliation , one offended , another offending , and a third not concern'd in the quarrel , interposing to make peace between them . now in this sense christ , though but a man , was a very fit and proper mediator : had he been god , he had been the party offended ; had he been a sinful man , he had been one of that party that gave the offence ; but being a man perfectly righteous , he therefore was fit to intercede between god and sinners . that christ is our mediator , is plain and evident ; and 't is as plain that he is only a man , and not both god and man , as some assert : there is , saith the scripture , one god , and one mediator between god and men , the man christ jesus , 2 tim. 2. 5. and 't is most wonderful , that in a matter so manifestly evident , men should dare to impose upon the world another faith , or be induc'd to believe contrary to so plain and evident a part of god's word . of the oneness of god and christ . others object , that christ jesus must needs be god , because 't is said , i and my father are one , john 10. 30. and again ; there be three that bear record — and these three are one , 1 joh. 5. 7. to these i answer , that though 't is said they are one , yet 't is not said what one they are ; 't is not said they are one god. this is only the ungrounded assertion either of some easy-minded , or else of some heedlesly bold and daring men. doubtless by that passage , 1 john 5. 7. is meant , that these three are one as to the record which they are there said to bear ; they perfectly agree in that witness which they give concerning jesus his being truly the christ , as the foregoing verses do plainly intimate . as for that other passage , john 10. 30. 't is plain , that the oneness there meant is a mystical or moral , and not a natural oneness : and 't is doubtless explained by john 17. 11. where our saviour prays that his disciples might be one as he and his father were one ; that they , saith he , may be one , as thou father art in me , and i in thee , that they may be one in us , v. 21. which denotes an oneness only in the same mutual affection , for believers can be one in no other sense but this : and look what oneness there ought to be between one true believer and another , the same oneness there is between christ and god , an inward intimacy , like that between real friends , of whom 't is usual to say , they are all one , one in heart , and one in mind ; as those in acts 4. 32. are said to be . of the equality of god and christ . some object , that christ must be god as well as his father , because 't is said , that he thought it no robbery to be equal with god , phil. 2. 6. to this i answer , that christ himself hath told us , that his father is greater than he , john 14. 28. hence 't is plain , that if the son be any ways equal to the father , yet 't is really but in some particulars ; for were the son equal to the father in every respect , then 't were impossible for the father to be greater than he . whence 't is clear that the son cannot be equal to the father in all things , though in some things he may . for instance , as god can save believers , so this also christ can do ; but this power of christ is not an essential , but a derived power ; thou hast given him power over all flesh , that he should give eternal life to as many as thou hast given him , john 17. 2. these are our saviour's own words ; and 't is plain , that he from whom he receives the power , must in power be superiour unto him : he is not therefore almighty , and so by consequence not god most high , as the objection would suppose . of christ's being the maker of the world. some object , that christ is said to be the maker of the worlds , heb. 1. 2. and that all things were made by him , joh. 1. 3. and therefore , say they , he of necessity must be god eternal . i answer , many things are spoken of christ figuratively , as he is called a way , a door , a vine ; and the bread in the sacrament is said to be his body . now these , as those likewise which affirm him to be the maker of the world , are figurative or mystical expressions , in which one thing is said to signify another , as the old creation to set forth the new. there are in the scripture many dark and difficult passages , hard to be understood , as st. peter expresses it , 2 epist . 3. 16. which are doubtless true in some sense or other , could we be so happy as to hit upon the right : but in the mean time , till this can be done , 't is certain that that can never be the right sense which contradicts the clearest and the plainest parts of the bible , as well as the greatest and most certain evidences of humane understanding . the general current of the scripture declares plainly , that christ , or the messiah , was derived from the seed of , abraham ; that he was the son of david ; that he was made of a woman . wherefore 't is self-evident that in a literal sense he could never be the maker of the world , whose true ancestors were humane persons , and who was born , or whose being did first begin to be , some thousands of years after the world was made . all scriptures therefore that affirm christ to be the maker of the world , and to be the maker of all things , must be supposed to speak figuratively , and are no ways to be understood in their literal sense and meaning . in all such cases as this is , 't is safer to say , that we cannot understand truly in what sense these scriptures are to be taken , than it is to conclude , that they mean that which other more numerous and plain places of scripture , as well as reason , do make to be impossible . of the two natures of jesus christ . when we urge those scriptures which say that christ has a god above him ; that he could do nothing of himself ; that he knew not of the day of judgment ; that he died to redeem mankind . the opposers reply , that this is meant only as to his manhood or humane nature , but not as to his divine nature : for as he was god , none was his superiour ; he had all power essentially in himself , knew all things , and was truly immortal . i answer ; if christ had really two natures in him , so that thereby he had been truly god as well as man , the person thus constituted or made up of two such natures , could never have died according to his humane nature , if by his divine nature he had been truly god too : for how could he in person have been mortal in one capacity , if he had been on the contrary immortal in another ? he also could not possibly have been ignorant in one capacity of what he knew in another ; nor could he have wanted any kind of power , if in any of his capacities he had had all power essentially in himself ; one capacity must needs have supplied the defects of the other , especially the stronger of the weaker . of christ his being the son of god. 't is objected , that as christ jesus our lord was begotten by god on the body of the virgin ; so he must necessarily be god of the substance of his father , as he was man of the substance of his mother . in answer to this i say , that when the angel saluted the virgin with the glad-tidings of her being designed to be the mother not of god , but of the promised messiah , he told her , that the holy ghost should come upon her , and the power of the highest should overshadow her ; and that therefore that holy thing which should be born of her , should be called the son of god , luke 1. 31 , 35. now in the relation of this message these following particulars are remarkable : first ; that jesus our lord is the son of god's power only , and not of his person ; the power of the highest shall over shadow thee . 't was of the woman only that he was made , gal. 4. 4. ( he was not generated , as some think , out of his father's substance ) and so by consequence was the son only of his miraculous and almighty power . secondly ; it is not said that therefore he shall be the natural son of god in that sense , as one man is the natural son of another ; but therefore he shall be called the son of god , or he shall so be , and be so reputed , because in this one particular instance god was to him instead of a father , not a father in the way that men are fathers to their children , but a father in respect of the virgin 's receiving a power from god ; thus in an uncommon manner to conceive in her self a son of joseph and david , ver. 31 , 32. from what has been said i think it appears plainly , that christ his being god of the substance of his father , is an ungrounded conceit . the generation of our lord jesus may be better accounted for another way : for god the almighty architect , and most-wise contriver of the creation , has reserv'd to himself a power to alter the course of nature whensoever he pleases ; and as of a rib taken out from the side of adam he made a woman , so by the same omnipotent power he did enable a virgin woman to conceive a son. if god had power out of mere stones to raise up children unto abraham , mat. 3. 9. we ought not to think it incredible , that in this miraculous manner he should out of the posterity of abraham raise up this seed so wonderfully to be the world's redeemer . of the power by which christ did miracles . some i find are strongly perswaded that none but a person truly god could do those wonderful works that christ did . to such i answer , that a man who is no god can do things that are miraculous , when god gives him a power to perform them . this is evident in those which moses did , and in those also which were wrought by the apostles . the works of christ indeed were extraordinary , yet not done by a power inherent in himself , but by a power derived from god : for himself tells us , that all power was given unto him both in heaven and in earth , mat. 28. 18. he was a man approved of god ( saith the apostle ) by miracles , wonders , and signs which god did by him , acts 2. 22. this power god did bestow on christ , to be only an evidence of his being the true messiah : rabbi , saith nicodemus , we know that thou art a teacher come from god ; for no man can do these things that thou dost , except god be with him , joh. 3. 2. the works , saith christ , which the father hath given me to finish , the same works that i do , bear witness of me , joh. 5. 36. his works were an evident proof that he was no impostor , but a true and most wonderful prophet ; yet still he is said to be but a man , a man whom god was with , a man by whom god did wonders . of the incomprehensibleness of god's nature . some object , that we must not think to comprehend the infinite nature of god , nor understand fully every particular that does relate to his divine perfections ; for god is incomprehensible , and may for ought we know be that which yet we cannot plainly understand him to be , namely , three in person , though but one in essence . i answer ; some of god's divine perfections are self-evident , and 't is impossible that we can be mistaken therein : we are infallibly certain that he must be immense in person , almighty in power , and most wise in knowledg . and although we cannot know what god is in every respect , yet at the same time we may know certainly what indeed he is not ; we know certainly that he is not a man , or that he was made of a woman , as christ was : we know certainly that he is not mortal , or that he cannot die , as christ did ; and we know certainly that he has not a god above him , as christ had ; and we know certainly that he has not received any kind of power from another , as christ jesus is said to do . and as one truth naturally infers another , so we do from hence assuredly conclude that the person of jesus our lord is not truly god ; for he was made of a woman , gal. 4. 4. he died to redeem us , 2 cor. 5. 14. he had a god above him , 1 cor. 11. 3. and he did receive all the power he had of another , joh. 5. 30. mat. 28. 18. we also know certainly that if the divine godhead did consist of three persons , that then neither of the three persons singly can be god. if all three be but that one god together ( as the trinitarians assert ) then no one of them can be the true god by himself : for the same denomination cannot properly fit each person singly , as does fit them when conjoined in one mutual relation ; for then they might be said to be indeed three supreme godheads , which is utterly impossible . we also know certainly that if any of the three persons , said to be in the godhead , be god by himself , as we have proved god the father undoubtedly is , then all the rest are but superfluous and unnecessary , as to the constitution of a godhead : for one infinite , almighty , and most wise person , is as sufficient to all the purposes of a godhead , as ten thousand deities : but if three be but the one true god together , then no one of them can be that one true god by himself alone . lastly , we may be infallibly certain that if doctrines grounded on so many numerous and great evidences both of scripture and self-evident reason , as these are , that god is but one in person ; that the person who is truly god , is no other than the father of jesus christ ; and that the most excellent of men , even jesus christ , was only a man , be false ; then we cannot be certain of the truth of any other principle in religion : if the evidences here collected do deceive us , 't is in vain to hope by any other methods to find the truth . of the coming down of christ from heaven . some , as a proof of our saviour's godhead , urge those texts of scripture , where 't is said , he came down from heaven ; came forth from the father , and ascended up where he was before . to which i answer , that these prove not that for which they are intended , since 't is plainly inferred from other scriptures , that christ , some time before he was sent to declare the glad-tidings of the gospel , was assumed or taken up from the earth into his father's more immediate presence , ( as st. paul was some time after into the third heaven ) there to be instructed in the mind and will of god , and to be invested with that great dignity and power of being a prince and a saviour . to this the prophet daniel's vision plainly alludes ; i saw , saith he , in the night visions , and behold one like the son of man came to the antient of days , and they brought him before him ; and there was given him dominion and glory , and a kingdom , that all people , and nations , and languages should serve him , dan. 7. 13. and from the words of our saviour himself 't is plain , that he ascended up into heaven before he came down to declare his father's will to men ; no man , saith he , hath ascended into heaven , but he that came down from heaven , joh. 3. 13. but no man but christ ever came down from thence , which he never could have done had he not first ascended up thither . and that he was taken up to be instructed in the doctrine he was to publish to the world , is plain also ; the father , saith he , that sent me , he gave me a commandment what i should say , and what i should speak , joh. 12. 49. the redemption or restoration of mankind was a work of prodigious difficulty ; and god , who had fore-ordained our saviour for the performance thereof , did for his greater incouragement present to his view the glories , which before the world was ( joh. 17. 5. ) he had designed as a reward for his son the messiah : and 't was doubtless this fore-taste of the divine and heavenly happiness that animated him with courage and fortitude to encounter all the difficulties that stood in his way . hence 't is said , that he for the joy that was set before him , did endure the cross , and despise the shame , heb. 12. 2. of the eternity of christ . some object , that christ is said to be before abraham , before all things , and that he had glory with god before the world was . this , say they , proves him to be eternal , and by consequence god. i answer , 't is impossible that christ can be the true and living god , since 't is plain from what has been said in the former part of this work , that no person is truly god but the father of christ , and that christ has a god above him . 't is impossible for christ to be eternal ; for if god be his father , as all acknowledg , then there was a time when the son had not a being : for to be a son , and to be equal in duration with his eternal father that begot him , is undoubtedly impossible . besides , we are told plainly , that the son was first fore-ordained before he came to have a being in these latter times , 1. pet. 1. 20. now no fore-ordained being can possibly be eternal , since he that did ordain his being , must be before him of necessity ; and none but the very first of all beings can be truly eternal . how could he have a being before abraham , since 't is declared he was of the seed of abraham ? how could he be before david , when 't was out of david's posterity that god raised up jesus according to his promise ? and since jesus the son of god was made of a woman , gal. 4. 4. he could not be more antient in time than his mother that bare him . if follows then that these scriptures on which the objection depends , are purely figurative , and are not to be understood in their literal sense and meaning : they declare indeed that christ in some sense or other was before all things , before abraham , and had glory before the world was , but not in that sense which the objectors suppose . for 't is not reasonable they should be understood in such a sense as contradicts both common understanding , and the greatest and plainest part of all the bible ; they are places of the same nature with those which st. peter affirms are hard to be understood , 2 pet. 3. 16. and for that reason must by interpretation be brought to such a sense as is agreeable to the analogy of faith , and the most general scope and design of the holy scriptures : that is to say , that christ was before abraham , and before the world , &c. in the fore-ordination , decree and counsel of god , as in very deed st. peter interprets them , when he saith thus of christ , that he verily was fore-ordained before the foundation of the world , but was manifest in these lust times , 1 pet. 1. 20. of the satisfaction that christ made to god. some argue thus ; that if christ had not been god , the sacrifice he offered , or the satisfaction he made for sinners , would not have been of that infinite worth which was necessary to satisfy the infinite justice of an offended god. i answer . the holy scriptures do not any where declare this doctrine , but on the contrary they tell us , that as by the offence of one , judgment came upon all men to condemnation ; so by the righteousness of one , the free gift came upon all men to justification of life . rom. 5. 18. in which words are contained the whole doctrine of the satisfaction of christ ; and they imply thus much only , that god was so infinitely well pleased with the unspotted righteousness of his son , that for his sake he entred into a new covenant of grace and mercy with mankind , wherein he did engage himself to be still their god , and to afford them new means of becoming his people . thus did god in infinite mercy take all men again into favour for the sake of one perfectly righteous person , as in infinite justice he had before included all men under suffering for their first father's sin and transgression : so that as by man came death , the punishment due to the breach of the first covenant , so by man came also the resurrection from the dead , 1 cor. 15. 21. all which was not the effect of any equivalent price which by christ was given to god , but of the righteousness or obedience , which he perform'd to his father's command : for as by one man's disobedience many were made sinners ; so by the obedience of one shall many be made righteous . rom. 5. 19. had christ given to god , or made in our stead such a satisfaction as had been equivalent to the transgressions of all men , in order to redeem them , how then could eternal life be the free gift of god ? how then could we be saved by free grace ? and how could our sins be said to be forgiven ? for gift , and grace , and forgiveness , are not proper terms where an equivalent hath been received . in the scripture 't is said indeed , that christ hath obtained eternal redemption for us , heb. 9. 12. that our peace is made through the blood of his cross , col. 1. 20. that we were reconciled unto god by the death of his son , rom. 5. 10. but it speaks not so much as one word of an equivalent . but is it not said , say some , that we are bought with a price , 1 cor. 6. 20. and that the son of man has given his life a ransom for many ? mat. 20. 28. i answer , these are but improper expressions , and are of the same nature with those which attribute hands , and eyes , and ears to god , which only imply that such acts are done by god which men usually perform by these bodily parts : even so ▪ christ is said to ransom ▪ us , and to buy us with a price , because by his means we do receive benefits equivalent to what they do who are set free from any kind of misery and bondage , by the payment of a price to them in whose bondage they are . i shall , as a close to what i have to say on this head , add , that the justice of god spoken of is satisfied in a manner different from that which the adversary supposes : that is to say , the justice of god is satisfied in the certain punishment of adam's transgression . adam was commanded not to eat of the forbidden fruit on pain of death . this command he transgressed ; and 't is evident that the punishment was accordingly inflicted , for adam died , and all his posterity do die likewise . now when the penalty is thus inflicted , 't is plain that justice is satisfied , and god in equity can require no more : but had not christ obtained the favour to restore us to life after the punishment was thus inflicted , there had then been an end of mankind for ever . from hence 't is apparent how idle their fancy is who imagine christ suffered what all mankind should have suffered , in order to free them for ever from suffering the same . for 't is plain beyond contradiction , that we are not freed from death , the punishment due to that first transgression , for we all die ; god does exact the forfeiture of every one of us , and by consequence his justice , as to that offence , is satisfied in all its demands . but this , say some , is false , for hell was our due as well as death ; and from that christ has freed every one that will believe . i answer , 't is strange that christ should free believers from one part of the punishment and not from the other : the scriptures no where reveal this secret , and for that reason we need not believe it . hell is the punishment which is due to the breach of the second covenant , and not of the first ; now neither has christ freed us from this by any thing that he has done and suffered for us . he by his righteousness did indeed procure for us a new covenant , and this new covenant of grace proposes life and pardon on condition that we will believe its promises , sincerely endeavour to obey its precepts , and repent of sin ; and they are truly the breakers of this covenant who live in a continued course of disobedience thereunto , and die at last in final impenitence . now for such sinners as these there does remain no sacrifice ; christ never died for the redemption of such , and by consequence can no ways be said to suffer in their stead . of the object of divine worship . some object , that jesus must be god , because 't is recorded that his name , in the most primitive times of the gospel , was called upon ; see acts 9. 14. and 22. 16. i answer ; 't is difficult to understand rightly what is there meant by calling on his name : this is certain , that the scripture no where injoins us to make christ the object of divine worship ; it does rather expresly intimate the contrary . our lord forewarns his disciples not to ask any thing of him after his ascension , but bids them ask the father in his name , job . 16. 23 , 24 , 26. and when our lord taught his own disciples to pray , he bids them say , our father which art in heaven , mat. 6. 9. he does not direct them to say , o christ hear us : he tells the samaritan woman , that in the following times the true worshippers should worship the father , joh. 4. 23. 't was the doctrine of st. paul , that in every thing by prayer and supplication we should let our requests be made known unto god , phil. 4. 6. and his own practice was according to his doctrine , i bow my knee ( saith he ) to the father of our lord jesus christ , eph. 3. 14. and in many other places , god or the father , not christ , is mentioned as the alone object of divine adoration and petition : and 't is worth nothing , that christ himself , whose example and footsteps we should follow , prayed always to his father , and never did so much as once petition any other person of the supposed trinity . and as to thanksgiving , 't is plainly said to be the will of god that we should do all in the name of the lord jesus , giving thanks to god and the father by him , col. 3. 17. and in another place we are commanded to give thanks always unto god and the father , in the name of jesus christ , eph. 5. 20. and accordingly we read in a great number of places in the new testament , how the apostles gave god thanks through jesus christ . jesus our lord is said in scripture to appear in the presence of god for us , heb. 9. 24. to be an advocate for sinners , 1 joh. 2. 1. to make intercession for the saints , rom. 3. 34. to be the mediator between god and men , 1 tim. 2. 5. the minister of the new covenant , heb. 8. 6. all which proves him to be the person that pleads our cause , that solicites our acceptance , the great transactor and manager of all affairs between god and us ; but it no ways intimates any divine worship due to himself . and indeed should we put christ instead of the true god , and make him the alone object of divine prayer and thanksgiving , in whose name then shall we approach the throne of grace ? and by whom shall we render thanks to god ? who shall be our intercessor , our advocate , our mediator ? for my part i know but of one mediator , and that 's the man christ jesus , 1 tim. 2. 5. and he only is the mediator between us men and the one true god , whom i before have proved to be only the father of jesus christ . to make our lord christ therefore the object of our divine addresses is as much as in us lies to deprive him of his mediatory office , which also by consequence is to deny him to be the son of god , even the beloved in whom alone we are accepted , eph. 1. 6. yea , and by this we deny also the godhead of the father , in whose stead we do by this means place christ , than which there can be nothing in this world that is more truly antichristian : see 1 john 2. 22. now from the aforegoing arguments 't is evident , that whatever the sense of the objected places are , yet they cannot mean that which the objector intends , since in vastly more numerous and plain places the scriptures make god and not christ to be the alone object of our divine addresses . of the novelty of the vnitarian doctrine . some object against the doctrine of god's being but one in person , the novelty thereof , that 't is but of yesterday in comparison to that which asserts a trinity , which is , they say , of at least 1600 and odd years standing . i answer , that the objector is greatly mistaken : for can that be a new doctrine which has the greatest and the most plain part of the scripture for its foundation ? the doctrine of god's being but one in person , is in the former part of this work proved to be expresly and plainly contain'd both in the old and new testament , and by consequence must needs be as antient as the scriptures are . the long continuance of the contrary doctrine , if it were as antient as the objectors affirm , is yet no argument of its real truth . we read that soon after the good wheat was sown , the enemy began to sprinkle tares in the field ; mat. 13. 25. and the mystery of iniquity began to work even in st. paul's time , 2 thess . 2. 7. so that 't is no wonder that some errors , as suppose this of the trinity , be almost of equal standing to the greatest truths : for where god has a church , the devil always has a chappel . 't is not the long or short continuance of any doctrine , as to its profession , that makes it authentick , but that foundation of reason and scripture on which it is built : a tenet is not therefore true because of its long or general belief , if at the same time it contradicts self-evidence , and the general current of the sacred scriptures . of scripture-mysteries . some object , that much of the scripture is mere mystery ; and therefore since all scripture is the object of our faith , we must sometimes believe things which we cannot comprehend . i answer , if we are to believe mysteries when clearly revealed , yet it does not from thence follow , that therefore we must believe impossibilities and contradictions . a just god can never lay on us a necessity of submitting to those terms and conditions of salvation which we cannot possibly understand . hence it follows that such obscure mysteries as evidently do contradict other plain truths , do no ways concern us , so long as we are in the dark as to their true sense and meaning . when a mystery is plainly express'd in scripture , as when 't is said , a virgin did conceive a son , or that all men shall rise again , or that christ shall judg the world , and no other plain scripture contradicts it , neither is it contrary to humane reason ; we are then to believe it , tho it may be above our understanding to conceive which way the power of god should enable a virgin to conceive , or in what manner our scattered dust shall be recollected and revived , or how our blessed saviour can be made fit for so great a work as an universal judg. but if some places in scripture had said these things , but others more numerous and plain had affirmed the contrary , or had it contradicted any self-evident principle of reason , we might then have rejected the belief thereof as safely and with as good authority as we now do that of the popish transubstantiation , which by the way is as expresly contain'd in scripture as is that of the trinity . but for mysteries of a more doubtful nature , such as want the qualifications before express'd , they can no ways oblige our faith , so long as their true meaning lies hid in obscurity of expression . there will be a time when all secret things shall be revealed , and all hidden things shall be brought to light , for which we must wait with patience , and not pretend , as some do , to explain even what is most hard and difficult , by such notions as are purely unintelligible ; for this is but the more to confound their minds which were at a loss before . 't is true , if any man can rationally explain a mystery , he then does good service both to god and man ; but this we are infallibly certain is never done , when the sense that is given of a doubtful place of scripture is contrary not only to the general current of the rest of the word of god , but is also a contradiction to the most self-evident sentiments of humane understanding . but some may say , if such passages as these are so generally to be overlook'd in the business of religion , why then did god cause them to be recorded in the sacred scripture ? i answer , that it may as well be asked , why god made so many sorts of small , and as we think , useless insects to live upon the earth , since we know not what benefit they are of to the world ? doubtless god , who does nothing in vain , made them for some great ends , though our short-sighted understanding cannot perceive what those excellent ends of his are : even so likewise will his wisdom be manifested some way or other , by what to us is yet hard to be understood in scripture . and though we are ignorant of the true meaning of many of the most obscure and doubtful parts thereof , yet the ends and purposes of god in causing them to be written , either are or shall in due time be accomplished . in the mean time we ought to magnify that manifest goodness of god , who hath communicated to mankind such a number of plain and evident precepts as will be fully sufficient for salvation , if we carefully observe them . all are concern'd in the business of life eternal , therefore hath god given us laws sutable to our common capacities : the gospel of christ was preach'd to the poor , which intimates that the glad-tidings of salvation did not consist of unintelligible mysteries , but of such plain and evident notions as did fit the understandings of the lowest people . of faith and reason . there are a sort of people in the world of several false perswasions , who when they can no longer maintain their errors against the power of true reason , fly to faith as their last refuge , and tell us , that 't is by faith only that we are made able to overcome the world , 1 joh. 5. 4. and that therefore 't is necessary for men to believe what yet they cannot comprehend . to this i answer , that fait