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A SERMON PREAched before the King at BEAVLIE in Hampshire. ROM. 10.4. Christ is the end of the Law for righteousnesse to euery one that beleeueth.
A SERMON PREAched before the King At BEAVLIE in Hampshire. ROM. 10.4. christ is the end of the Law for righteousness to every one that Believeth.
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IT is not vnknowen vnto you, that the Doctrine of free iustification is the principall subiect and matter of this Epistle.
IT is not unknown unto you, that the Doctrine of free justification is the principal Subject and matter of this Epistle.
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The Iewes, whom the Apostle spake of in the beginning of the Chapter, were afraid to come to this righteousnesse of Christ,
The Iewes, whom the Apostle spoke of in the beginning of the Chapter, were afraid to come to this righteousness of christ,
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lest they should be iniurious to the Law, and offend God, that had commanded it so seriously to the Fathers.
lest they should be injurious to the Law, and offend God, that had commanded it so seriously to the Father's.
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The Apostle answereth, that this their feare proceeded from ignorance of Gods righteousnesse, and their owne Law:
The Apostle Answers, that this their Fear proceeded from ignorance of God's righteousness, and their own Law:
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and addeth a reason in these words of my Text; For Christ is the end of the Law for righteousnesse to euery one that beleeueth.
and adds a reason in these words of my Text; For christ is the end of the Law for righteousness to every one that Believeth.
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Quicquid est veteris Testamenti, Christum sonat: All the Old Testament (as Augustine saies) sounds of Christ.Quicquid est veteris Testamenti, Christ Sonnet: All the Old Testament (as Augustine Says) sounds of christ.
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The Ceremonies are nothing but figures of him: he is the kernell of the promise; they are all in him Yea and Amen;
The Ceremonies Are nothing but figures of him: he is the kernel of the promise; they Are all in him Yea and Amen;
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and without him no promise hath accomplishment. He is the life and soule, and perfection and end of all the Commandements.
and without him no promise hath accomplishment. He is the life and soul, and perfection and end of all the commandments.
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And therefore hee that hath Christ, and holdeth him by faith, hath all that the Law requireth in precepts, offreth in promises,
And Therefore he that hath christ, and holds him by faith, hath all that the Law requires in Precepts, Offereth in promises,
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and shadoweth out in types and figures. The points in this text are considerable: 1 The prerogatiue that Christ hath aboue the Law:
and shadoweth out in types and figures. The points in this text Are considerable: 1 The prerogative that christ hath above the Law:
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he is the end of the Law. 2 The benefit thereof: for righteousnesse. 3 To whom this benefit perteines: to euerie one that beleeueth.
he is the end of the Law. 2 The benefit thereof: for righteousness. 3 To whom this benefit pertains: to every one that Believeth.
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Excellent things are spoken of the Law.
Excellent things Are spoken of the Law.
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If thou wilt enter into euerlasting life (saith Christ vnto a Lawyer) keepe the Commandements.
If thou wilt enter into everlasting life (Says christ unto a Lawyer) keep the commandments.
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So saith Moses; Behold, this shall be our righteousnesse before the Lord our God, If we take heed to all these Commandements, to doe them.
So Says Moses; Behold, this shall be our righteousness before the Lord our God, If we take heed to all these commandments, to do them.
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Whereby wee may perceiue, that faire and large promises are annexed to the Law.
Whereby we may perceive, that fair and large promises Are annexed to the Law.
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What is fairer than righteousnesse? What larger than euerlasting life? But they are conditionall, and not absolute:
What is Fairer than righteousness? What larger than everlasting life? But they Are conditional, and not absolute:
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Si potes dicere, Feci quod iussisti, potes itidem dicere, Redde quod promisisti: Si potes dicere, Feci quod iussisti, potes itidem dicere, Red quod promisisti:
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If thou canst say, I haue done that which thou commandest, thou maist well say, Giue me that thou promisest.
If thou Canst say, I have done that which thou Commandest, thou Mayest well say, Give me that thou promisest.
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On the other side, if the Law be not obserued, and that exquisitely too, the threats thereof are all as terrible.
On the other side, if the Law be not observed, and that exquisitely too, the Treats thereof Are all as terrible.
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Cursed is euery one that abideth not in all that is written in the Law, to doe them.
Cursed is every one that Abideth not in all that is written in the Law, to do them.
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Hard conditions, of doing, and doing all.
Hard conditions, of doing, and doing all.
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And if you please that wee shall enter into the question, whether wee can performe the Law, or not;
And if you please that we shall enter into the question, whither we can perform the Law, or not;
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Paul answereth, that it is a matter not of difficulties; for that might be compassed with endeuour, but of impossibilitie; Paul Answers, that it is a matter not of difficulties; for that might be compassed with endeavour, but of impossibility;
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NONLATINALPHABET; that which was impossible for the Law to doe. And hee giueth a reason thereof in the former chapter:
; that which was impossible for the Law to do. And he gives a reason thereof in the former chapter:
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The Law is spirituall, and I am carnall. Now these two be contraries. For the flesh euermore lusteth against the spirit:
The Law is spiritual, and I am carnal. Now these two be contraries. For the Flesh evermore Lusteth against the Spirit:
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witnesse the same Apostle, not in words onely, but in true experience also. witness the same Apostle, not in words only, but in true experience also.
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For hee felt a Law in his members rebelling against the Law of God, and leading him captiue.
For he felt a Law in his members rebelling against the Law of God, and leading him captive.
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When this elect Vessell, and great Apostle, after he was regenerate (for the vnregenerate feele no such strife) found this long distance betweene the Law and his owne affections;
When this elect Vessel, and great Apostle, After he was regenerate (for the unregenerate feel no such strife) found this long distance between the Law and his own affections;
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and such defects, that for horrour thereof he cried our, O miserable man that I am!
and such defects, that for horror thereof he cried our, Oh miserable man that I am!
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may wee attend any good performance or complement of the Law in others? Steuen challengeth the whole Nation of the Iewes;
may we attend any good performance or compliment of the Law in Others? Stephen Challengeth the Whole nation of the Iewes;
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You haue receiued the Law, and haue not kept it. His words carry the strength and sinewes of an argument. You have received the Law, and have not kept it. His words carry the strength and sinews of an argument.
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That which is not kept, cannot iustifie: But you haue not kept the Law:
That which is not kept, cannot justify: But you have not kept the Law:
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therefore what boast soeuer you doe make thereof, that you receiued it from GOD, that it was published by Angels,
Therefore what boast soever you do make thereof, that you received it from GOD, that it was published by Angels,
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and giuen to the Fathers, yet doth it not iustifie; it giues you no prerogatiue. They could not answer this with reason, and therefore fell into passion and outrage:
and given to the Father's, yet does it not justify; it gives you no prerogative. They could not answer this with reason, and Therefore fell into passion and outrage:
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the text saith, When they heard these things, their hearts burst asunder, and they gnashed vpon him with their teeth: Manifest euidence of conuiction.
the text Says, When they herd these things, their hearts burst asunder, and they gnashed upon him with their teeth: Manifest evidence of conviction.
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Peter calleth the keeping of the Law, an importable yoke, and contesteth against those which vrged the performance thereof for iustification, that they laid a taske vpon the necks of their brethren, which neither they nor their fathers were able to beare. Peter calls the keeping of the Law, an importable yoke, and contesteth against those which urged the performance thereof for justification, that they laid a task upon the necks of their brothers, which neither they nor their Father's were able to bear.
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If the Law could be performed, why doth Peter call it an importable yoke? If it cannot bee performed,
If the Law could be performed, why does Peter call it an importable yoke? If it cannot be performed,
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why is righteousnesse sought or placed in it? For it is not the hearing or hauing,
why is righteousness sought or placed in it? For it is not the hearing or having,
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but the doing of the Law, that iustifieth. Sinne (as Iohn defineth it) is a transgression of the Law:
but the doing of the Law, that Justifieth. Sin (as John defineth it) is a Transgression of the Law:
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And doe not all men sinne? It were a sinne for any man to say, he hath no sinne:
And do not all men sin? It were a sin for any man to say, he hath no sin:
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and if we confesse our sinnes, what do we confesse, but that we are transgressors, and not performers of the Law?
and if we confess our Sins, what do we confess, but that we Are transgressors, and not performers of the Law?
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Shall we put the matter to a triall, and let all the saints in heauen and earth passe vpon the Iurie?
Shall we put the matter to a trial, and let all the Saints in heaven and earth pass upon the Jury?
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O Lord, let them bee demanded heere in thy presence, if it were by their workes,
Oh Lord, let them be demanded Here in thy presence, if it were by their works,
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or fulfilling of the Law, that they were iustified.
or fulfilling of the Law, that they were justified.
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Haue they not all with one voice returned their verdict? Not vnto vs, O Lord, not vnto vs,
Have they not all with one voice returned their verdict? Not unto us, Oh Lord, not unto us,
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but vnto thy name giue the praise, for thy louing mercy, and for thy truths sake.
but unto thy name give the praise, for thy loving mercy, and for thy truths sake.
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Where is Iames, or Iohn, or one of the sonnes of thunder, to set foorth the dreadfulnesse of the Law? For I am scarse able to giue you a taste thereof;
Where is James, or John, or one of the Sons of thunder, to Set forth the dreadfulness of the Law? For I am scarce able to give you a taste thereof;
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but by a little you can conceiue the rest.
but by a little you can conceive the rest.
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Looke then to the concussion of the Israelites, 19. and 20. chap. of Exodus, when the Law was established, they came with great endeuour, in fasting, sanctifying, and preparing themselues:
Look then to the concussion of the Israelites, 19. and 20. chap. of Exodus, when the Law was established, they Come with great endeavour, in fasting, sanctifying, and preparing themselves:
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yet when they beheld with what maiesty and terrour it was published, how the mountaine smoaked, the thunders roared, the lightnings flashed, the trumpets sounded, and the earth trembled;
yet when they beheld with what majesty and terror it was published, how the mountain smoked, the Thunders roared, the lightnings flashed, the trumpets sounded, and the earth trembled;
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they cried out, We shall die, we shall die.
they cried out, We shall die, we shall die.
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And this was no vaine feare, but a true sensible feeling of the rigor and seueritie of the Law.
And this was no vain Fear, but a true sensible feeling of the rigor and severity of the Law.
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Come then yee Iusticiaries, that are so foolishlie zealous of the Law:
Come then ye Justiciaries, that Are so foolishly zealous of the Law:
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Compare your selues, not with your selues (for that may proue to be a false measure) but compare your selues with these Israelites; and that is no disparagement.
Compare your selves, not with your selves (for that may prove to be a false measure) but compare your selves with these Israelites; and that is no disparagement.
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They were afraid of the Law, when it was published;
They were afraid of the Law, when it was published;
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and how dare you presume, when it is exacted? They could not endure the proclamation of the Law;
and how Dare you presume, when it is exacted? They could not endure the proclamation of the Law;
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And will you abide the execution? Vpon what confidence? Are your workes answerable to the exquisite triall thereof? Alas,
And will you abide the execution? Upon what confidence? are your works answerable to the exquisite trial thereof? Alas,
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alas, I will not abase them with such termes as the Scripture would affoord: But make them as glorious as you can; couer them with grace;
alas, I will not abase them with such terms as the Scripture would afford: But make them as glorious as you can; cover them with grace;
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deriue them from the holy Ghost; dip them and die them in the blood of Christ;
derive them from the holy Ghost; dip them and die them in the blood of christ;
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apparrell them with all the iewels, attire, and habil•ments, that the Church of Rome hath bestowed vpon them:
apparel them with all the Jewels, attire, and habil•ments, that the Church of Room hath bestowed upon them:
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yet you shall finde them but hay, chaffe, and stubble, that will bee deuoured in the firie triall of the Law:
yet you shall find them but hay, chaff, and stubble, that will be devoured in the firy trial of the Law:
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you shall finde them but humane righteousnesse:
you shall find them but humane righteousness:
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you shal haue no more vse of them in the businesse of iustification, than Dauid had of Sauls armour,
you shall have no more use of them in the business of justification, than David had of Saul's armour,
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when he went to encounter with Goliah. It made a shew to others, but hindred Dauid, that he could not goe with it.
when he went to encounter with Goliath. It made a show to Others, but hindered David, that he could not go with it.
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Such poore helpes, and no better, haue all they that establish their owne righteousnesse, and are not subiect to the righteousnesse of God.
Such poor helps, and no better, have all they that establish their own righteousness, and Are not Subject to the righteousness of God.
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I can resemble the Law to nothing better, than to the man in the Gospell, that would be brought to no other song,
I can resemble the Law to nothing better, than to the man in the Gospel, that would be brought to no other song,
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than to those sad and vnwelcome tunes of Solue quod debes. Oh Lord, who can abide the harshnesse of those sharpe notes!
than to those sad and unwelcome Tunis of Solve quod Debes. O Lord, who can abide the harshness of those sharp notes!
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Who shall euer bee able to satisfie the rigorous exactions of such an vnmercifull Creditor!
Who shall ever be able to satisfy the rigorous exactions of such an unmerciful Creditor!
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When the Law shall require the vttermost farthing most imperiously, and we not able to answer one for a thousand tolerably:
When the Law shall require the uttermost farthing most imperiously, and we not able to answer one for a thousand tolerably:
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you can easily conceiue, what heauy sentence, what loathsome prison, what tragicall paines, what weeping and wailing, what gnashing of teeth, what vnquenchable fire, what euer-gnawing,
you can Easily conceive, what heavy sentence, what loathsome prison, what tragical pains, what weeping and wailing, what gnashing of teeth, what unquenchable fire, what ever-gnawing,
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and neuer-dying worme, must follow necessarily.
and never-dying worm, must follow necessarily.
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What then? Is the Law idle? or is God altogether rigorous, that proposeth a Law which cannot be performed? Neither of both.
What then? Is the Law idle? or is God altogether rigorous, that Proposeth a Law which cannot be performed? Neither of both.
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God made a Law like vnto himselfe: holy, because he is holy; pure, because he is pure; perfect, because he is perfect; eternall, because he is eternall:
God made a Law like unto himself: holy, Because he is holy; pure, Because he is pure; perfect, Because he is perfect; Eternal, Because he is Eternal:
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and added that condition also which a great Law-giuer requireth in all Lawes:
and added that condition also which a great Lawgiver requires in all Laws:
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NONLATINALPHABET: Hee made it possible, for that integritie of nature wherein God created vs. For God made man right.
: He made it possible, for that integrity of nature wherein God created us For God made man right.
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If that possibilitie bee now taken away from the Law; if our nature be wounded; if it be disabled;
If that possibility be now taken away from the Law; if our nature be wounded; if it be disabled;
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if our fathers haue eaten sowre grapes, and all our teeth bee set on edge; if wee haue lost that integritie that GOD gaue vnto vs; let him be free:
if our Father's have eaten sour grapes, and all our teeth be Set on edge; if we have lost that integrity that GOD gave unto us; let him be free:
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for he is light, and in him dwelleth no darknesse: let vs not charge him foolishly, but condemne our owne preuarication iustly.
for he is Light, and in him dwells no darkness: let us not charge him foolishly, but condemn our own prevarication justly.
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For so it was, as if a man should leaue a great summe of money to one whose estate was then good, and sufficient to make restitution:
For so it was, as if a man should leave a great sum of money to one whose estate was then good, and sufficient to make restitution:
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if afterward, through prodigalitie, riot, or vnthriftinesse, he misspent or wasted his estate, and left himselfe no meanes of repaiment, can either the accusation of the creditors crueltie, that demands nothing but his owne,
if afterwards, through prodigality, riot, or unthriftiness, he misspent or wasted his estate, and left himself not means of repayment, can either the accusation of the creditors cruelty, that demands nothing but his own,
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or the excuse of the debtors inabilities, be iust? Euen so the Law was proposed to man, created after the Image and similitude of God, with perfect righteousnesse,
or the excuse of the debtors Inabilities, be just? Eve so the Law was proposed to man, created After the Image and similitude of God, with perfect righteousness,
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and true holinesse, and indowments, to performe the same.
and true holiness, and endowments, to perform the same.
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If afterward wee haue mis-spent our patrimonie, and wasted our fathers substance, with the prodigall sonne;
If afterwards we have misspent our patrimony, and wasted our Father's substance, with the prodigal son;
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if we haue cast our selues into the hands of theeues and cut-throats, that haue bereaued vs of all meanes to giue satisfaction;
if we have cast our selves into the hands of thieves and cutthroats, that have bereaved us of all means to give satisfaction;
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wee may deplore our owne infelicitie; wee cannot except against God, or his Law, Was it not possible?
we may deplore our own infelicity; we cannot except against God, or his Law, Was it not possible?
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Grant this, and then you discharge God from all imputation:
Grant this, and then you discharge God from all imputation:
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denie it, and then you infringe, abate, and detract from Adams perfection, which the Scripture celebrateth.
deny it, and then you infringe, abate, and detract from Adams perfection, which the Scripture celebrateth.
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Thus you see, that the Law was possible:
Thus you see, that the Law was possible:
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but it is now made weake by our flesh, which is restife, wayward, refractarie, and yet the instrument wherewith the Law doth worke.
but it is now made weak by our Flesh, which is restife, wayward, refractory, and yet the Instrument wherewith the Law does work.
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As for example, The Law would haue God to be loued aboue all things: The flesh saies she is neerest and dearest to her selfe.
As for Exampl, The Law would have God to be loved above all things: The Flesh Says she is nearest and dearest to her self.
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The Law would haue the flesh brought into subiection, and crucified:
The Law would have the Flesh brought into subjection, and Crucified:
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The flesh is like Diotre•hes, that loues to haue the preheminence, and will carrie no crosse,
The Flesh is like Diotre•hes, that loves to have the pre-eminence, and will carry no cross,
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but as Simon of Cyrene did, to crucifie another, and not himselfe.
but as Simon of Cyrene did, to crucify Another, and not himself.
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Dalila neuer practised more treacherously between Sampson and the Philistines, than euery mans owne flesh doth against the Law of God, with the capitall enemie thereof;Delilah never practised more treacherously between Sampson and the philistines, than every men own Flesh does against the Law of God, with the capital enemy thereof;
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discouering who thirsteth with couetousnesse, who swelleth in pride, who burneth with lust, who pineth away with enuy:
discovering who Thirsteth with covetousness, who Swells in pride, who burns with lust, who pines away with envy:
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and then the serpent that is more subtle than all the beasts that GOD created, when hee ploweth with euery mans heifer, doth easily dissolue their riddles.
and then the serpent that is more subtle than all the beasts that GOD created, when he ploweth with every men heifer, does Easily dissolve their riddles.
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Omnes amici, omnes inimici, omnes necessarij, omnes aduersarij, omnes domestici, nulli pacifici: Omnes Friends, omnes Inimici, omnes necessarij, omnes aduersarij, omnes Domestici, None Pacifici:
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All the affections of the flesh be friends, and all are enemies, all necessarie, and all aduersarie, all domesticall, none peaceable.
All the affections of the Flesh be Friends, and all Are enemies, all necessary, and all adversary, all domestical, none peaceable.
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And is it possible that we should flie to the marke of righteousnesse, or to the end of the Law,
And is it possible that we should fly to the mark of righteousness, or to the end of the Law,
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when our feathers are thus glude together with birdlime? Ah proud and wayward flesh!
when our Feathers Are thus glude together with birdlime? Ah proud and wayward Flesh!
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Why doest thou spurne, and lust, and murmur against the Law? If it humble thee for a time, is it not because it would aduance thee for euer?
Why dost thou spurn, and lust, and murmur against the Law? If it humble thee for a time, is it not Because it would advance thee for ever?
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Go too Agar, submit your selfe to your mistresse Sara: suffer the law: endure the rod and ferula of the schoolemaster;
Go too Agar, submit your self to your mistress Sarah: suffer the law: endure the rod and ferula of the Schoolmaster;
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or rather, labour together with it, that thou maist also raigne with it. But the belly hath no eares;
or rather, labour together with it, that thou Mayest also Reign with it. But the belly hath no ears;
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and in vaine doe wee heere looke for that which is due elsewhere, and in another place:
and in vain doe we Here look for that which is due elsewhere, and in Another place:
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heere wee doe fight, wee doe not triumph. And I would to God we did fight manfullie;
Here we do fight, we do not triumph. And I would to God we did fight manfully;
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for then we shall be sure of conquest at the last. One thing is certaine, that our whole battell is like to that of Gedeons in the booke of Iudges.
for then we shall be sure of conquest At the last. One thing is certain, that our Whole battle is like to that of Gedeons in the book of Judges.
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These earthen pitchers that wee carry, must be broken, before wee can winne the field.
These earthen pitchers that we carry, must be broken, before we can win the field.
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As long as these houses of clay bee whole, looke for no perfection to hold correspondencie with the law:
As long as these houses of clay be Whole, look for no perfection to hold correspondency with the law:
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looke for nothing but imperfections to frustrate the law of her end. Put off the old man, and put on the new:
look for nothing but imperfections to frustrate the law of her end. Put off the old man, and put on the new:
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wash away all birdlime of concupiscence: crucifie your earthly members: tame the flesh, & bring it into true subiection;
wash away all birdlime of concupiscence: crucify your earthly members: tame the Flesh, & bring it into true subjection;
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that the law may say, goe, and it goeth; come, and it commeth; doe this, and it doth so:
that the law may say, go, and it Goes; come, and it comes; do this, and it does so:
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then you shall finde no defect in the law. O that all weaknesse were so taken away from this sinfull flesh of mine!
then you shall find no defect in the law. Oh that all weakness were so taken away from this sinful Flesh of mine!
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O that all the sores thereof were in this sort healed! Should not I then run the way of the Commandements?
O that all the sores thereof were in this sort healed! Should not I then run the Way of the commandments?
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But this the law cannot doe: it rather discouereth them, and aggrauateth their sinne, and makes it out of measure sinfull: not vnprofitable;
But this the law cannot do: it rather Discovereth them, and Aggravateth their sin, and makes it out of measure sinful: not unprofitable;
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for if the disease were light, it would be contemned: then remedy would not be sought, and so no cure.
for if the disease were Light, it would be contemned: then remedy would not be sought, and so no cure.
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Lex data est, vt gratia quaereretur: gratia data est, vt lex impleretur. I remember the story of Elizeus in the booke of the Kings.Lex data est, vt Gratia quaereretur: Gratia data est, vt lex impleretur. I Remember the story of Elisha in the book of the Kings.
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He was a Prophet, and prophecied, as well by his deeds, as in his words. The Shunamites son was dead; it was told the Prophet;
He was a Prophet, and prophesied, as well by his Deeds, as in his words. The Shunamites son was dead; it was told the Prophet;
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he sent his staffe by his seruant; Goe lay it vpon the childes face; but the dead receiued no life.
he sent his staff by his servant; Go lay it upon the child's face; but the dead received no life.
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The Prophet knew what hee did, that the staffe would not be sufficient, and therefore came himselfe.
The Prophet knew what he did, that the staff would not be sufficient, and Therefore Come himself.
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The law is like to Elizeus staffe:
The law is like to Elisha staff:
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though it were appointed, and Elizeus sent it to giue life, yet did it not giue life.
though it were appointed, and Elisha sent it to give life, yet did it not give life.
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For if there had beene a law that could giue life, then righteousnesse should haue come by the law.
For if there had been a law that could give life, then righteousness should have come by the law.
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Now wee are all like to the Shunamites childe, dead in sinne. Come then Elizeus, and raise the dead:
Now we Are all like to the Shunamites child, dead in sin. Come then Elisha, and raise the dead:
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send not thy staffe by any seruant: but come thy selfe. Come, come, O pittifull and sweet Samaritane, heale this poore hurt creature; powre in wine and oile.
send not thy staff by any servant: but come thy self. Come, come, Oh pitiful and sweet Samaritan, heal this poor hurt creature; pour in wine and oil.
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The Priest saw it, and passed by: the Leuite looked vpon it, but no offices of the law had compassion. Come therefore, come courteous Samaritane;
The Priest saw it, and passed by: the Levite looked upon it, but no Offices of the law had compassion. Come Therefore, come courteous Samaritan;
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for there is mercy with thee. Binde vp my sores, set mee vpon thine owne beast:
for there is mercy with thee. Bind up my sores, Set me upon thine own beast:
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but leaue me not with any Host or In-keeper.
but leave me not with any Host or Innkeeper.
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For whom haue I in heauen but thee? and there is none on earth that I desire, in comparison of thee.
For whom have I in heaven but thee? and there is none on earth that I desire, in comparison of thee.
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Numquid possunt sanare languores meos? Therfore take charge of me thy selfe.Numquid possunt sanare languores meos? Therefore take charge of me thy self.
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Say vnto me (o thou preseruer of mankinde) say vnto my soule, I am thy saluation:
Say unto me (oh thou preserver of mankind) say unto my soul, I am thy salvation:
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but say it so that I may heare. Open mee the gates of righteousnesse, and I will enter therein,
but say it so that I may hear. Open me the gates of righteousness, and I will enter therein,
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That which the law could not doe, because it was made weake through our flesh, God sent his sonne to doe.
That which the law could not do, Because it was made weak through our Flesh, God sent his son to do.
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He sent Christ to be the end of the law. He sent no seruant about it.
He sent christ to be the end of the law. He sent no servant about it.
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Moses indeed was faithfull in all his house, but his tongue was heauy, and not eloquent enough to treat of such a cause. Esaies lips were vncleane;Moses indeed was faithful in all his house, but his tongue was heavy, and not eloquent enough to Treat of such a cause. Isaiah lips were unclean;
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Ieremie was a childe, and could not speake; all the Prophets were tongue-tied;Ieremie was a child, and could not speak; all the prophets were tongue-tied;
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and the Angels themselues were vnable to entertaine the matter for vs. When Angels were fallen, could Angels mediate their owne restitution?
and the Angels themselves were unable to entertain the matter for us When Angels were fallen, could Angels mediate their own restitution?
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Then can they neuer bee competent for vs, that were insufficient for themselues.
Then can they never be competent for us, that were insufficient for themselves.
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To be vmpeere betweene God and man, to make appointment and transaction of their differences, to sustaine the wrath of the one,
To be vmpeere between God and man, to make appointment and transaction of their differences, to sustain the wrath of the one,
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and the miseries of the other (and that a mediatour must doe) is certainlie beyond the capacitie and compasse of euery creature.
and the misery's of the other (and that a Mediator must do) is Certainly beyond the capacity and compass of every creature.
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Verily none but God can plead with God: the son with the father: God mercifull, with God iust: God pleased, with God offended.
Verily none but God can plead with God: the son with the father: God merciful, with God just: God pleased, with God offended.
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May I craue your honourable leaue and patience, to informe you of a sharpe contention? and it shall not bee impertinent to this businesse that I treat of.
May I crave your honourable leave and patience, to inform you of a sharp contention? and it shall not be impertinent to this business that I Treat of.
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Truth and righteousnes contend for the punishment of mankinde with peace and mercy, pleading for his deliuerance.
Truth and righteousness contend for the punishment of mankind with peace and mercy, pleading for his deliverance.
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Whole Adam (saith Iustice) must die, because whole Adam hath offended.
whole Adam (Says justice) must die, Because Whole Adam hath offended.
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And if regard be not had of my sister truth and my selfe, yet may not the word be infringed that is gone out of the mouth of God, In what day soeuer thou shalt eat of this fruit, thou shalt die the death.
And if regard be not had of my sister truth and my self, yet may not the word be infringed that is gone out of the Mouth of God, In what day soever thou shalt eat of this fruit, thou shalt die the death.
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Mercy maketh answer, that if the matter should go so, and no commiseration taken, but that whole mankinde must be condemned,
Mercy makes answer, that if the matter should go so, and no commiseration taken, but that Whole mankind must be condemned,
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then why were Peace and I brought into the world to bee cut away so soone againe?
then why were Peace and I brought into the world to be Cut away so soon again?
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Reply was made by Truth, that Mercy had zeale indeed, but not according to knowledge.
Reply was made by Truth, that Mercy had zeal indeed, but not according to knowledge.
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For in pittie towards mankinde, shee is cruell to Iustice and mee that are her sisters;
For in pity towards mankind, she is cruel to justice and me that Are her Sisters;
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desiring to haue him spared, and vs abolished. For it is not possible for vs to consist without this punishment.
desiring to have him spared, and us abolished. For it is not possible for us to consist without this punishment.
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The controuersie is difficult, and happily some doe wish for Salomon to decide it. But a greater than Salomon was there;
The controversy is difficult, and happily Some do wish for Solomon to decide it. But a greater than Solomon was there;
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yet that could not hold them from bitternesse, till Peace had reprooued both sides, and told them, that contention was vnbeseeming vertues and sisters.
yet that could not hold them from bitterness, till Peace had reproved both sides, and told them, that contention was unbeseeming Virtues and Sisters.
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All this while the Iudge was stooping downe, and writing vpon the ground. The tenour of his writing was this, as Peace did read it:
All this while the Judge was stooping down, and writing upon the ground. The tenor of his writing was this, as Peace did read it:
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The one side sayes, that all mankinde must die, or else Righteousnesse and Truth cannot liue:
The one side Says, that all mankind must die, or Else Righteousness and Truth cannot live:
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The other side sayes, that in case mankind die, Mercy and Peace must perish with them. This is my sentence:
The other side Says, that in case mankind die, Mercy and Peace must perish with them. This is my sentence:
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Fiat mors bona, & habet vtra { que } pars quod petebat. All wondered at the wisdome and integritie of the decision.Fiat mors Bona, & habet vtra { que } pars quod petebat. All wondered At the Wisdom and integrity of the decision.
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But the remedie was as hard as the disease.
But the remedy was as hard as the disease.
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That death should bee made good, it was impossible, vnlesse such a one should vndertake the businesse, that was not indebted to death.
That death should be made good, it was impossible, unless such a one should undertake the business, that was not indebted to death.
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And where should he be found? Verily none can giue aid, but he that gaue counsell.
And where should he be found? Verily none can give aid, but he that gave counsel.
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And so they had recourse vnto the sonne of God, who turning to his father, said, Sacrifice and burnt-offering thou wouldest not haue,
And so they had recourse unto the son of God, who turning to his father, said, Sacrifice and Burnt-offering thou Wouldst not have,
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but hast fitted mee vp a body for this death.
but hast fitted me up a body for this death.
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In the volume of thy booke it is written of mee, that I should fulfill thy will.
In the volume of thy book it is written of me, that I should fulfil thy will.
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O my God, I am content to do it. So he put his owne decision in practise.
O my God, I am content to do it. So he put his own decision in practice.
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Then Mercy and Truth met together; Righteousnesse and Peace kissed each other. Hee was that ladder that Iacob did see joining heauen and earth together.
Then Mercy and Truth met together; Righteousness and Peace kissed each other. He was that ladder that Iacob did see joining heaven and earth together.
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Where the law ended in cursing and imprecation, because it was not obserued, there Christ began,
Where the law ended in cursing and imprecation, Because it was not observed, there christ began,
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and redeemed vs from the curse of the law, and was made a curse for vs. He did heerein as in the matter of Tribute, when it was demanded;
and redeemed us from the curse of the law, and was made a curse for us He did herein as in the matter of Tribute, when it was demanded;
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although he were free as the sonne of a King, yet because wee will leaue none offense, Goe Peter, take this peece of twenty pence,
although he were free as the son of a King, yet Because we will leave none offence, Go Peter, take this piece of twenty pence,
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and pay for me and thee.
and pay for me and thee.
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O bone Domine Iesu, O good Lord Iesus, wilt thou indeed pay for thee and me? for that which thou saidest vnto Peter, thou sayest vnto euery one of thy Church:Oh bone Domine Iesu, Oh good Lord Iesus, wilt thou indeed pay for thee and me? for that which thou Said unto Peter, thou Sayest unto every one of thy Church:
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take it, and pay it for thee and me. And for the•e the paiment is soone made, because thou wast born, free. But my sinne is great;
take it, and pay it for thee and me. And for the•e the payment is soon made, Because thou wast born, free. But my sin is great;
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and is not my redemption plenteous? I haue transgressed the whole law;
and is not my redemption plenteous? I have transgressed the Whole law;
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and haue not I fulfilled it too a little? But the reward of sinne is death;
and have not I fulfilled it too a little? But the reward of sin is death;
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and is there any gall of bitternesse in that cup whereof I haue not tasted? Wherefore was all this done? Was it for my selfe? I will not bee a witnesse in mine owne cause.
and is there any Gall of bitterness in that cup whereof I have not tasted? Wherefore was all this done? Was it for my self? I will not be a witness in mine own cause.
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Aske mine enemies that were chiefe actors in the businesse. They will not be partiall.
Ask mine enemies that were chief actors in the business. They will not be partial.
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Did not Pilate pronounce from his tribunall, that hee found no cause of death in me? Was not this a part of Caiaphas censure, that it was expedient that I should die for the people?
Did not Pilate pronounce from his tribunal, that he found no cause of death in me? Was not this a part of Caiaphas censure, that it was expedient that I should die for the people?
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Take him then, good Christian brother, and pay for thee and me. Hee is the first fish that commeth from the sea of death.
Take him then, good Christian brother, and pay for thee and me. He is the First Fish that comes from the sea of death.
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Verily, the first begotten amongst the dead.
Verily, the First begotten among the dead.
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Open his life and death, and whatsoeuer punishment yee finde in the one, or righteousnesse in the other, take it all,
Open his life and death, and whatsoever punishment ye find in the one, or righteousness in the other, take it all,
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and pay it for thee and me.
and pay it for thee and me.
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What, both death and life? Is not the one of them sufficient? There is a rule, that the law doth binde either to obedience, or to punishment.
What, both death and life? Is not the one of them sufficient? There is a Rule, that the law does bind either to Obedience, or to punishment.
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So if the one of the disiunctiues, or the other, be performed, the law is satisfied, and come to her end.
So if the one of the disiunctiues, or the other, be performed, the law is satisfied, and come to her end.
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This rule hath place in humane lawes amongst light offenses. There, if the law cannot haue obedience, it hath some satisfaction by punishment:
This Rule hath place in humane laws among Light offenses. There, if the law cannot have Obedience, it hath Some satisfaction by punishment:
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but then it writes, Contented, and not Pleased.
but then it writes, Contented, and not Pleased.
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For the chiefe end whereunto all lawes doe aime, is to haue obedience, and thereby to make men good, which cannot bee done in humane lawes,
For the chief end whereunto all laws do aim, is to have Obedience, and thereby to make men good, which cannot be done in humane laws,
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when the offense is generall, and the punishment capitall.
when the offence is general, and the punishment capital.
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In the law of God, especially concerning the businesse of Iustification, the rule of disiunctiues hath no place.
In the law of God, especially Concerning the business of Justification, the Rule of disiunctiues hath no place.
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This law hath not her end, vnlesse she be contented and pleased too. Contented, for the sins that we haue committed;
This law hath not her end, unless she be contented and pleased too. Contented, for the Sins that we have committed;
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and pleased, with the obedience that is required. Christ is the end of the law: therefore he hath performed both.
and pleased, with the Obedience that is required. christ is the end of the law: Therefore he hath performed both.
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Well might the law be contented with the death of Christ, because there was as much atrocitie in that,
Well might the law be contented with the death of christ, Because there was as much atrocity in that,
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as in the sinnes of the whole world.
as in the Sins of the Whole world.
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I willingly vse this reason now, to giue you to vnderstand, that I concurre not with their opinion, that thinke,
I willingly use this reason now, to give you to understand, that I concur not with their opinion, that think,
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if the sonne of God had shed but one drop of blood, it had beene price enough for all our sinnes.
if the son of God had shed but one drop of blood, it had been price enough for all our Sins.
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I doubt whether the law would haue beene contented with one drop of blood.
I doubt whither the law would have been contented with one drop of blood.
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Ought not Christ to suffer all these things, and so to enter into glory? Was not the whole burnt offring a figure of his sufferings? And that must be all consumed.
Ought not christ to suffer all these things, and so to enter into glory? Was not the Whole burned offering a figure of his sufferings? And that must be all consumed.
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I looke into the counsell of God, what was there set downe for satisfaction of the law.
I look into the counsel of God, what was there Set down for satisfaction of the law.
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And I carrie and giue such reuerence to the wisdome and iustice thereof, that whatsoeuer is wanting of that which is there set downe, I verily beleeue to be insufficient.
And I carry and give such Reverence to the Wisdom and Justice thereof, that whatsoever is wanting of that which is there Set down, I verily believe to be insufficient.
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I looke to the fact of Christ. Exinaniuit seipsum: He emptied himselfe.
I look to the fact of christ. Exinaniuit seipsum: He emptied himself.
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And I am loth to beleeue, that either the father was so prodigall of his sonnes life,
And I am loath to believe, that either the father was so prodigal of his Sons life,
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or that the sonne was so carelesse of his owne blood, that he would haue powred out all,
or that the son was so careless of his own blood, that he would have poured out all,
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if one drop might haue serued the turne. Admit this, and then Christ died in vaine.
if one drop might have served the turn. Admit this, and then christ died in vain.
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But euery thing that the sonne of God did, was of infinite value, for the dignitie of his person.
But every thing that the son of God did, was of infinite valve, for the dignity of his person.
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The dignitie of his person is great, and hath goodly vse:
The dignity of his person is great, and hath goodly use:
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but it may not be stretched too farre, lest the buffets that he receiued on his face be reckoned price enough for our redemption.
but it may not be stretched too Far, lest the buffets that he received on his face be reckoned price enough for our redemption.
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Hydra peccati vno icta non tollitur: Then monster of sinne will not be slaine with one blow.Hydra peccati vno icta non tollitur: Then monster of sin will not be slain with one blow.
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Hee made vs indeed at a moment, and with great facilitie: for he spake the word, and they were made;
He made us indeed At a moment, and with great facility: for he spoke the word, and they were made;
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he commanded, and they were created. But did hee redeeme vs so soone? No, no;
he commanded, and they were created. But did he Redeem us so soon? No, no;
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it cost him three and thirtie yeeres worke, and O Lord, what labours! What sorrowes! What watchings! What hunger! What thirst! What temptations! What praiers! What strong cries! What groanes! What indignities! What scourgings! What agonies!
it cost him three and thirtie Years work, and Oh Lord, what labours! What sorrows! What watchings! What hunger! What thirst! What temptations! What Prayers! What strong cries! What groans! What indignities! What scourgings! What agonies!
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And after all these, what a bitter death! I dare bee bold to say, that there was as much atrocitie in all these,
And After all these, what a bitter death! I Dare be bold to say, that there was as much atrocity in all these,
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as in the sinnes of the whole world.
as in the Sins of the Whole world.
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And therefore the law might well be contented, for matter of punishment, with the death of Christ.
And Therefore the law might well be contented, for matter of punishment, with the death of christ.
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Dubitas quod dabit tibi bona sua, qui non dedignatus est susciperemala tua? Dubitas quod Dabit tibi Bona sua, qui non dedignatus est susciperemala tua?
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Adde then heereunto his perpetuall obedience to the law of God, neuer intermitted in the whole tenor of his life:
Add then hereunto his perpetual Obedience to the law of God, never intermitted in the Whole tenor of his life:
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and then Christ is the end and perfection of the law: hee hath contented it, and pleased it too.
and then christ is the end and perfection of the law: he hath contented it, and pleased it too.
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Hee died indeed vpon the Crosse, and in my nature, and for my sinnes of humane infirmitie But he brought withall such a troupe and legion of vertues to his Crosse,
He died indeed upon the Cross, and in my nature, and for my Sins of humane infirmity But he brought withal such a troop and legion of Virtues to his Cross,
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as might well giue righteousnesse to the whole world. Time will not serue to rehearse euery one:
as might well give righteousness to the Whole world. Time will not serve to rehearse every one:
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but the vertues wherewith he adorned the foure corners of his crosse are so conspicuous, that I cannot omit them.
but the Virtues wherewith he adorned the foure corners of his cross Are so conspicuous, that I cannot omit them.
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Supereminentior est charitas: Loue takes the highest place, and is set on the top of his crosse.Supereminentior est charitas: Love Takes the highest place, and is Set on the top of his cross.
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Maiorem charitatem nemo habet: None can haue greater loue, than to lay downe his life for his friends:Maiorem charitatem nemo habet: None can have greater love, than to lay down his life for his Friends:
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None verily but he himselfe, that laid it downe for his enemies.
None verily but he himself, that laid it down for his enemies.
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On the right hand of the crosse hee set obedience, whereof hee was so respectiue, that hee did chuse to lose his life rather than his obedience.
On the right hand of the cross he Set Obedience, whereof he was so respective, that he did choose to loose his life rather than his Obedience.
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And if obedience were better than sacrifice, when the chiefe worship of God was in sacrifice,
And if Obedience were better than sacrifice, when the chief worship of God was in sacrifice,
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as Samuel telleth Saul, and yet that obedience was commanded, & humane obedience;
as Samuel Telleth Saul, and yet that Obedience was commanded, & humane Obedience;
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how pleasing was the diuine obedience of the sonne of God, that was neuer commanded, alwaies voluntary, alwaies indebita?
how pleasing was the divine Obedience of the son of God, that was never commanded, always voluntary, always indebitam?
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Patience standeth at the left side: As a sheepe led to the slaughter, so opened he not his mouth:
Patience Stands At the left side: As a sheep led to the slaughter, so opened he not his Mouth:
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he opened it not in outcries or imprecations; he contended not with them in reuenge or malice, but in pietie:
he opened it not in Outcries or imprecations; he contended not with them in revenge or malice, but in piety:
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they refused him, and he died for them:
they refused him, and he died for them:
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they contended with Pilate, when hee would haue deliuered him, Crucifige, crucifige, Crucifie him, crucifie him:
they contended with Pilate, when he would have Delivered him, Crucifige, crucifige, Crucify him, crucify him:
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and he contendeth with his father when hee had iust cause to destroy them, Pater ignosce, pater ignosce:
and he contendeth with his father when he had just cause to destroy them, Pater Ignosce, pater Ignosce:
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Father forgiue them, father forgiue them. Hee regarded more that he died for them, than that he died by them.
Father forgive them, father forgive them. He regarded more that he died for them, than that he died by them.
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In the bottome of his Crosse hee placed humilitie, the foundation of all vertues, that if we will not learn to be humble in the schooles of men, wee may now practise it by the precedent and patterne of an humble God.
In the bottom of his Cross he placed humility, the Foundation of all Virtues, that if we will not Learn to be humble in the Schools of men, we may now practise it by the precedent and pattern of an humble God.
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His quatuor v•rtutum gommis ditauit trophaeum Crucis. His quatuor v•rtutum gommis ditauit trophaeum Crucis.
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When he had thus enriched the foure corners of his Crosse, he placed himselfe in the midst of all, no more now as a stone of offense,
When he had thus enriched the foure corners of his Cross, he placed himself in the midst of all, no more now as a stone of offence,
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but as a loadstone to draw all the world vnto it. So hee sayes, Ego si exaltatus f•ero, omnia traham ad meipsum.
but as a Loadstone to draw all the world unto it. So he Says, Ego si Exalted f•ero, omnia traham ad meipsum.
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Draw vs, O Lord, vnto thee, and wee shall run in the sauour of thine ointments.
Draw us, Oh Lord, unto thee, and we shall run in the savour of thine ointments.
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Couer vs with the mantle of thy righteousnesse, which is the true wedding garment, that when the Bridegrome comes to take view of his guests, we may not be cast out into vtter darknes,
Cover us with the mantle of thy righteousness, which is the true wedding garment, that when the Bridegroom comes to take view of his guests, we may not be cast out into utter darkness,
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but sit with thee, eating and drinking at thy table in thy kingdome. Hitherto ye haue heard Christs prerogatiue, and the benefit therof.
but fit with thee, eating and drinking At thy table in thy Kingdom. Hitherto you have herd Christ prerogative, and the benefit thereof.
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The last point remaineth, to whom this benefit belongs: to euery one that beleeueth.
The last point remains, to whom this benefit belongs: to every one that Believeth.
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Why then say the Iesuites, the promises of Christ are conditionall, as well as the promises of the Law? The law sayes, Doe this, and liue:
Why then say the Iesuites, the promises of christ Are conditional, as well as the promises of the Law? The law Says, Do this, and live:
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Christ sayes, Beleeue only, and all things are possible to him that beleeueth. Heere is a condition in the one, as well as in the other.
christ Says, Believe only, and all things Are possible to him that Believeth. Here is a condition in the one, as well as in the other.
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If time would giue me leaue, I could shew that the promises of Christ are absolute, and without condition:
If time would give me leave, I could show that the promises of christ Are absolute, and without condition:
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but let vs now admit that they are conditionall, as well as the promises of the law:
but let us now admit that they Are conditional, as well as the promises of the law:
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yet haue we many aduantages in this condition of Christ, that are not in the law.
yet have we many advantages in this condition of christ, that Are not in the law.
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1 Is it not much easilier to beleeue the promises of the one, than to doe the workes of the other?
1 Is it not much easilier to believe the promises of the one, than to do the works of the other?
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2 Againe, the law is stoicall and curious, not content with our endeuours, vnlesse wee haue done all, and done it most exactly. Christ is milde and gentle;
2 Again, the law is stoical and curious, not content with our endeavours, unless we have done all, and done it most exactly. christ is mild and gentle;
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he striueth not, lifteth not vp his voice, quencheth not smoaking flax, bruseth not a shaken reede;
he strives not, lifts not up his voice, quenches not smoking flax, bruiseth not a shaken reed;
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but enterteineth euery true faith, though it be as little as a graine of mustard seed,
but enterteineth every true faith, though it be as little as a grain of mustard seed,
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though it be neuer so vnperfect.
though it be never so unperfect.
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3 The law is solitarie, teacheth vs what to doe, but giueth vs no meanes to doe it:
3 The law is solitary, Teaches us what to do, but gives us no means to do it:
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whereupon the Apostle cals it a dead letter.
whereupon the Apostle calls it a dead Letter.
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Christ is neuer solitarie, but accompanied with the grace and influence of his holy spirit, which hee sends into our hearts, to illuminate, to regenerate,
christ is never solitary, but accompanied with the grace and influence of his holy Spirit, which he sends into our hearts, to illuminate, to regenerate,
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& to giue vs faith to comprehend him.
& to give us faith to comprehend him.
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And therefore when he giueth vs the condition which he requireth of vs, his condition is most gracious,
And Therefore when he gives us the condition which he requires of us, his condition is most gracious,
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and the condition of the Law is grieuous. Christ is the end of the law for righteousnesse to euery one that beleeueth.
and the condition of the Law is grievous. christ is the end of the law for righteousness to every one that Believeth.
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If Christ bee the end of the law to euery one that beleeueth, then did he not fulfill the law for himselfe,
If christ be the end of the law to every one that Believeth, then did he not fulfil the law for himself,
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but for those that doe beleeue.
but for those that do believe.
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As he was God, he was not subiect to the law, and as he was man also, he was Lord of the law.
As he was God, he was not Subject to the law, and as he was man also, he was Lord of the law.
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Duplici iure (sayes Bernard) filius Dei regnum possidet coelorum. Semel quia filius; 2. quia passus: Duplicity iure (Says Bernard) filius Dei Kingdom possidet Coelorum. Semel quia filius; 2. quia passus:
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at { que } hoc secundo modo nihil illi fuit opus, mihi autem dedit, & omnibus credentibus: At { que } hoc secundo modo nihil illi fuit opus, mihi autem dedit, & omnibus credentibus:
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The sonne of God hath two titles and rights to the kingdome of heauen: The first is by inheritance, because he is sonne;
The son of God hath two titles and rights to the Kingdom of heaven: The First is by inheritance, Because he is son;
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the second is by acquisition, because he suffered:
the second is by acquisition, Because he suffered:
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of this second title he had no vse or need himselfe, but hath giuen it to me, and all that beleeue.
of this second title he had no use or need himself, but hath given it to me, and all that believe.
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This will easily be yeelded, that hee suffred for vs;
This will Easily be yielded, that he suffered for us;
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but the other point is controuerted, that hee fulfilled the law for himselfe, and for his owne righteousnesse. As God, he needed not;
but the other point is controverted, that he fulfilled the law for himself, and for his own righteousness. As God, he needed not;
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and as man also, hee was Lord of the Sabboth.
and as man also, he was Lord of the Sabbath.
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The sonne of man is Lord of the Sabboth, and so consequently of the whole law.
The son of man is Lord of the Sabbath, and so consequently of the Whole law.
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Eadem est ratio partium & totius. If Lord of the law, as man, then needed hee not to be subiect: but hee made himselfe.Same est ratio partium & totius. If Lord of the law, as man, then needed he not to be Subject: but he made himself.
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So the Apostle writeth to the Galathians: but he addeth the reason of Christ his subiection;
So the Apostle Writeth to the Galatians: but he adds the reason of christ his subjection;
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that hee might redeeme vs that were vnder the law.
that he might Redeem us that were under the law.
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When the humane nature in the very moment of conception thereof, was vnited inseparably to the Godhead, what felicitie did it want in that vnion, which might be supplied by his actuall righteousnes,
When the humane nature in the very moment of conception thereof, was united inseparably to the Godhead, what felicity did it want in that Union, which might be supplied by his actual righteousness,
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& fulfilling of the law? What, was not the law to be performed of euery man? or was not Christ a man?
& fulfilling of the law? What, was not the law to be performed of every man? or was not christ a man?
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The law verily was enioined to euery humane person; but Deus verbum (as Augustine sayes) non suscepit personam, sed naturam hominis:
The law verily was enjoined to every humane person; but Deus verbum (as Augustine Says) non suscepit Personam, sed naturam hominis:
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and this nature hauing no subsistance at any time of it selfe, but assoone as it began to bee, it was personated,
and this nature having no subsistence At any time of it self, but As soon as it began to be, it was personated,
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as they say in the schooles of the diuinitie, could not bee brought into necessarie subiection of the law, without manifest iniurie to that person that susteineth it.
as they say in the Schools of the divinity, could not be brought into necessary subjection of the law, without manifest injury to that person that sustaineth it.
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Others write, that Christ must fulfill the law, to make himselfe a meet high Priest: Others write, that christ must fulfil the law, to make himself a meet high Priest:
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and they doe not consider his natiue innocencie that hee brought with him into the world, which being neuer te•erated, was sufficient to qualifie him to the office of Priesthood.
and they do not Consider his native innocence that he brought with him into the world, which being never te•erated, was sufficient to qualify him to the office of Priesthood.
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Was he not by that natiue integritie, holy, harmlesse, vndefiled, separated from sinners? And these be all the qualities that the Apostle to the Hebrewes requireth in his high•Priesthood.
Was he not by that native integrity, holy, harmless, undefiled, separated from Sinners? And these be all the qualities that the Apostle to the Hebrews requires in his high•Priesthood.
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Seeing then hee had all these by the sacred conception, which wee professe, I may conclude, that all which he did beside in fulfilling of the law, was as the text noteth,
Seeing then he had all these by the sacred conception, which we profess, I may conclude, that all which he did beside in fulfilling of the law, was as the text notes,
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for righteousnesse to euery one that belleeueth;
for righteousness to every one that belleeueth;
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and as it is in 8. Rom. that the exquisite righteousnesse of the law might be fulfilled in vs. So he sayes himselfe;
and as it is in 8. Rom. that the exquisite righteousness of the law might be fulfilled in us So he Says himself;
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E•o procis sanctifica meipsum: It is for them, and not for mine owne behoofe, that I sanctifie my selfe.E•o procis sanctifica meipsum: It is for them, and not for mine own behoof, that I sanctify my self.
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As it is in a glasse, that hath not his brightnesse and reflexions for himselfe, but that others may haue the vse and benefit of it;
As it is in a glass, that hath not his brightness and reflexions for himself, but that Others may have the use and benefit of it;
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so is Christ the end of the law for righteousnesse, not to himselfe, or for his owne benefit,
so is christ the end of the law for righteousness, not to himself, or for his own benefit,
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but for the vse and commodity of euery one that beleeueth.
but for the use and commodity of every one that Believeth.
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Thus I haue deliuered you Christ the end of the law for righteousnesse to euery one that beleeueth.
Thus I have Delivered you christ the end of the law for righteousness to every one that Believeth.
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Hee is a high Priest, according to the order of Melch•sedeth. And wee read nothing of the exercise of that Priesthood,
He is a high Priest, according to the order of Melch•sedeth. And we read nothing of the exercise of that Priesthood,
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but only that he blessed Abraham; to giue vs to vnderstand, that the whole Priesthood of Iesus Christ doth consist in blessing.
but only that he blessed Abraham; to give us to understand, that the Whole Priesthood of Iesus christ does consist in blessing.
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Hold him therefore, and let him not goe, vntill hee haue giuen you a blessing, which hee hath already graciously begun heere in this world,
Hold him Therefore, and let him not go, until he have given you a blessing, which he hath already graciously begun Here in this world,
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and will multiplie it aboue all that you can desire in the Kingdome of Heauen. Whereunto wee doe all with heart and voice say, Amen.
and will multiply it above all that you can desire in the Kingdom of Heaven. Whereunto we do all with heart and voice say, Amen.
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Euen so be it, Lord Iesus, who with the Father and the Holy Ghost liuest and raignest one God blessed for euer. FINIS.
Even so be it, Lord Iesus, who with the Father and the Holy Ghost Livest and Reignest one God blessed for ever. FINIS.
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A SERMON PREAched before the Kings most excellent Maiestie in the Church of BEAVLY in Hampshire. Iohn 1. chap. last verse.
A SERMON PREAched before the Kings most excellent Majesty in the Church of BEAVLY in Hampshire. John 1. chap. last verse.
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Verily, verily, I say vnto you, heereafter shall ye see heauen open, and the Angels of God ascending and descending vpon the sonne of man.
Verily, verily, I say unto you, hereafter shall you see heaven open, and the Angels of God ascending and descending upon the son of man.
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WOrds of great asseueration, and therefore of great importance.
WOrds of great asseveration, and Therefore of great importance.
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What can more import vs, that were exiled out of Paradise, and beequeathed to the earth,
What can more import us, that were exiled out of Paradise, and beequeathed to the earth,
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than to haue heauen open? that were sequestred and retired from the societie of Angels,
than to have heaven open? that were sequestered and retired from the society of Angels,
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than to haue their sweet haunts againe, and their ministry too? than to haue ingresse and egresse,
than to have their sweet haunts again, and their Ministry too? than to have ingress and egress,
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and familiar intercourse with God?
and familiar intercourse with God?
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Placet cunctis s•curitas, sed ei magis qui timuit, lucunda omnibus lux est, sed euadenit de potestate tenebrarum incundior. Placet cunctis s•curitas, sed ei magis qui Timed, lucunda omnibus lux est, sed euadenit de potestate tenebrarum incundior.
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Transisse demorte ad vitam, vitae gratiam duplicat. Safety is pleasing to all, but more to him that was afraid.Transisse demorte ad vitam, vitae gratiam Duplicate. Safety is pleasing to all, but more to him that was afraid.
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Light is comfortable to euery man, but more to him that is escaped out of the power of darknesse.
Light is comfortable to every man, but more to him that is escaped out of the power of darkness.
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To haue p•s•ed from death to life, makes the grace and benefit of life to be double.
To have p•s•ed from death to life, makes the grace and benefit of life to be double.
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This verily is greater than that which moo•d Natha•i•l first to beleeue. Hee thought it a great matter for Christ to see him vnder the fig tree,
This verily is greater than that which moo•d Natha•i•l First to believe. He Thought it a great matter for christ to see him under the fig tree,
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and s• it was indeed miraculous, to see a man absent beyond all reach and compasse of humane eies;
and s• it was indeed miraculous, to see a man absent beyond all reach and compass of humane eyes;
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yet a thing that the sonne of God had communicated to others, that did the like.
yet a thing that the son of God had communicated to Others, that did the like.
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Elizeus sitting at home within doores, did see Gebezi his seruant taking bribes of N•man the Sirian in his iourney.Elisha sitting At home within doors, did see Gebezi his servant taking Bribes of N•man the Sirian in his journey.
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But the opening of heauen, the carriage of vs to God, and the whole businesse of a mediator, promised in these words of my text to a true Israelite, is of more consequence and difficultie, not communicated to Patriarch, Prophet, Apostle, Martyr,
But the opening of heaven, the carriage of us to God, and the Whole business of a Mediator, promised in these words of my text to a true Israelite, is of more consequence and difficulty, not communicated to Patriarch, Prophet, Apostle, Martyr,
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or any Saint, but reserued onely for the sonne of God, as a marke of his soueraigntie.
or any Saint, but reserved only for the son of God, as a mark of his sovereignty.
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Verily, verily, I say vnto you, heereafter shall you see heauen open, and the Angels of God ascending and descending vpon the sonne of man. Verily, verily, I say unto you, hereafter shall you see heaven open, and the Angels of God ascending and descending upon the son of man.
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He alludeth to that which Iacob did see in a dreame: A ladder stand vpon the ground:
He alludeth to that which Iacob did see in a dream: A ladder stand upon the ground:
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the top did reach to heauen:
the top did reach to heaven:
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the Angels of God did goe vp and downe by it, and the Lord was at the top thereof.
the Angels of God did go up and down by it, and the Lord was At the top thereof.
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A mans dreame should not bee registred for perpetuall memorie, if it did not conteine some notable mysterie. Hic habent & somnia pondus:
A men dream should not be registered for perpetual memory, if it did not contain Some notable mystery. Hic habent & somnia pondus:
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In such cases dreames also haue their weight. The ladder heere representeth Iacobs iourney.
In such cases dreams also have their weight. The ladder Here Representeth Iacobs journey.
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He was then going to his vncle Laban. The Angels are his guard, ascending to protect him outward;
He was then going to his uncle Laban. The Angels Are his guard, ascending to Pact him outward;
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descending to bee his guides backe againe:
descending to be his guides back again:
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and the Lord was at the top of the ladder, as a gracious moderator of both Loe then a comfortable safe-conduct for a traueller.
and the Lord was At the top of the ladder, as a gracious moderator of both Lo then a comfortable safe-conduct for a traveller.
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And because our whole life is a very pilgrimage, for we haue no certaine place of abode,
And Because our Whole life is a very pilgrimage, for we have no certain place of Abided,
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but we trauell and seeke for it in Hierusalem that is aboue;
but we travel and seek for it in Jerusalem that is above;
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the sonne of God heere vnder the imprese and hieroglifique of Iacobs ladder, doth promise vs his meanes and mediation:
the son of God Here under the imprese and hieroglifique of Iacobs ladder, does promise us his means and mediation:
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and that is the matter that now we shall treat of.
and that is the matter that now we shall Treat of.
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Wherein hee doth not draw vs along with naked hopes, but first of all consigneth the certainty of his promise with the religion and solemnitie of an oath, Verily, verily:
Wherein he does not draw us along with naked hope's, but First of all consigneth the certainty of his promise with the Religion and solemnity of an oath, Verily, verily:
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so the Apostle calleth this sacred asseneration.
so the Apostle calls this sacred asseneration.
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When God made the promise vnto Abraham, and had no greater to sweare by, hee sware by himselfe:
When God made the promise unto Abraham, and had no greater to swear by, he sware by himself:
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How? Verily I will blesse thee. And heere is the same forme. Therefore Christi iuramentum est sidei nostrae fundamentum;
How? Verily I will bless thee. And Here is the same Form. Therefore Christ iuramentum est sidei Nostrae fundamentum;
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We haue Christ his oath for the foundation of our faith. The word or God is as certaine as his oath:
We have christ his oath for the Foundation of our faith. The word or God is as certain as his oath:
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he is not as man, that he should lie, nor as the sonne of man, that he should repent.
he is not as man, that he should lie, nor as the son of man, that he should Repent.
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Heauen and earth may passe, but no word of God falleth to the ground: all his promises are Yea and Amen.
Heaven and earth may pass, but no word of God falls to the ground: all his promises Are Yea and Amen.
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So that for the thing it selfe, such religious contestations needed not:
So that for the thing it self, such religious contestations needed not:
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but his oath is added (as the Apostle saith) that we might haue valid•m consolationem, strong consolation.
but his oath is added (as the Apostle Says) that we might have valid•m consolationem, strong consolation.
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Hee seeth the darknesse of our mindes, the leuitie of our affections, the manifold sleights wherewith Satan doth abuse vs. Sometimes by aggrauating our sinnes, he drowneth vs in a very hell of desperation:
He sees the darkness of our minds, the levity of our affections, the manifold sleights wherewith Satan does abuse us Sometime by aggravating our Sins, he drowneth us in a very hell of desperation:
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sometimes bewitching vs with a perswasion of righteousnes, he carrieth vs aboue the clouds in pride.
sometime bewitching us with a persuasion of righteousness, he Carrieth us above the Clouds in pride.
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Cui nomina mille, mille nocendt artes. Cui nomina mille, mille nocendt arts.
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The son of God, the wisdome of his father, that of loue gaue himselfe for vs,
The son of God, the Wisdom of his father, that of love gave himself for us,
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and had experience both waies, of the aduersaries practises, and our infirmities, to helpe all, and to put vs out of doubt, interposeth an oath, Iurat Deus, capit sibi credi.
and had experience both ways, of the Adversaries practises, and our infirmities, to help all, and to put us out of doubt, interposeth an oath, Iurat Deus, Capital sibi credi.
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O beatos quorum causa Deus curat! Et o miserimos si nic iuranti Deo credimus! God sweareth, then he desires to bee beleeued.O Beatos quorum causa Deus curate! Et o miserimos si Nicaragua iuranti God Credimus! God Sweareth, then he Desires to be believed.
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O happy men are we for whom God sweareth! And o thrise vnhappy if we beleeue not God when he sweareth!
O happy men Are we for whom God Sweareth! And oh thrice unhappy if we believe not God when he Sweareth!
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The attestation of the sonne of God teacheth vs, that in the businesse of our saluation,
The attestation of the son of God Teaches us, that in the business of our salvation,
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and in the promises of Christ, wee should not be Academies. They were a kinde of Philosophers (you know) that would not be certaine of any thing,
and in the promises of christ, we should not be Academies. They were a kind of Philosophers (you know) that would not be certain of any thing,
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but doubtfull and vncertaine in all things; and that vncertaintie is not sutable with our promises.
but doubtful and uncertain in all things; and that uncertainty is not suitable with our promises.
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Sic oportet credere quomodo certi sumus de vis•ilibus, & adhuc amplius: Hic enim aliquando erratur, id est, in his quae videntur; illic autem, nequaquam: Sic oportet Believe quomodo certi sumus de vis•ilibus, & Adhoc Amplius: Hic enim aliquando erratur, id est, in his Quae videntur; illic autem, Nequaquam:
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We ought to be as sure in our faith, as wee are in the things that we see, and more too:
We ought to be as sure in our faith, as we Are in the things that we see, and more too:
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for in these things there is deceit, that is to say, in the things that we see:
for in these things there is deceit, that is to say, in the things that we see:
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but in the other none at all.
but in the other none At all.
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Is it possible that God should become a changeling? that his purpose should be frustrate? his power infringed? his decree reuersed? his prouidence deceiued? that the merit of Christ should be euacuated? the authenticall seale of the holy Ghost cancelled? and the oath of the sonne of God to be of none effect? All this assurance wee haue.
Is it possible that God should become a changeling? that his purpose should be frustrate? his power infringed? his Decree reversed? his providence deceived? that the merit of christ should be evacuated? the authentical seal of the holy Ghost canceled? and the oath of the son of God to be of none Effect? All this assurance we have.
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And if none of these be possible, let the Romanists disable them all with their Academicall doubtfulnesse;
And if none of these be possible, let the Romanists disable them all with their Academical doubtfulness;
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when as in the meane time they applaud themselues, sacrifice to their owne net, and burne incense to their yarne:
when as in the mean time they applaud themselves, sacrifice to their own net, and burn incense to their yarn:
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but let them eleuate the promises of Christ with their vncertaine hopes, and ratifie their owne traditions with great assurance:
but let them elevate the promises of christ with their uncertain hope's, and ratify their own traditions with great assurance:
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Iosua and his house will firmlie beleeue that which the sonne of God hath sworne solemnly.Iosua and his house will firmly believe that which the son of God hath sworn solemnly.
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And heere is no arrogance, but deuotion: to beleeue that which is promised so seriously, is not presumption, but faith:
And Here is no arrogance, but devotion: to believe that which is promised so seriously, is not presumption, but faith:
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we know whom we beleeue, and are certaine that hee is true in his promises, and most mightie in his performance.
we know whom we believe, and Are certain that he is true in his promises, and most mighty in his performance.
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We boast not of our selues, or of any thing that we can doe: but wee boast in the Lord.
We boast not of our selves, or of any thing that we can do: but we boast in the Lord.
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Securus gloriatur qui gloriatur in Domino: Hee boasteth safely, that boasteth in the Lord. And vpon this assurance we goe on. Secure gloriatur qui gloriatur in Domino: He boasts safely, that boasts in the Lord. And upon this assurance we go on.
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Heereafter ye shall see. This heereafter seemes to exclude the former world from the benefit that is heere promised:Hereafter you shall see. This hereafter seems to exclude the former world from the benefit that is Here promised:
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as if there had beene no gate of heauen open vntill the death and resurrection of Christ.
as if there had been no gate of heaven open until the death and resurrection of christ.
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So the Church of Rome hath imagined;
So the Church of Room hath imagined;
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and therefore during this Interim, the Catechisme published by Pius Quintus, according to the Decree of the Tridentine Councell, bestoweth all the soules of the faithfull that departed vnder the Old Testament, either in Abrahams bosome, where they were discharged of all paines,
and Therefore during this Interim, the Catechism published by Pius Quintus, according to the decree of the Tridentine Council, bestoweth all the Souls of the faithful that departed under the Old Testament, either in Abrahams bosom, where they were discharged of all pains,
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and yet held from the sight of God:
and yet held from the sighed of God:
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or else in Purgatorie, where they had sensible paines, and the lacke of Gods presence too. Catechismus ad Parocheos, pag. 74. Antequam ille moreretur & resurgeret, Coeli portae nulli vnquam pat•erunt:
or Else in Purgatory, where they had sensible pains, and the lack of God's presence too. Catechismus ad Parocheos, page. 74. Antequam Isle moreretur & resurgeret, Coeli portae None vnquam pat•erunt:
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sed piorum a•mae, •ù• è viuis excessissent, vel in sinum Abrahae deferebantur, vel, quod etiam nunc ijs contingit quibus aliquid dilu•dum & persoluendum est, Purgatorij igne expiabantur. sed Piorum a•mae, •ù• è viuis excessissent, vel in sinum Abraham deferebantur, vel, quod etiam nunc ijs contingit quibus Aliquid dilu•dum & persoluendum est, Purgatorij Ignite expiabantur.
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I will not absolutely disauow Purgatorie but learned antiquity hath taught me, that it must haue place heere in this world whilest men are aliue,
I will not absolutely disavow Purgatory but learned antiquity hath taught me, that it must have place Here in this world whilst men Are alive,
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and not in another place or world, alter they be dead.
and not in Another place or world, altar they be dead.
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Neque gubernator postquam nau• me•sa est, ne { que } medicus postquam aegrotus obijt, quicquam tr•dess• potest: Neque gubernator Postquam nau• me•sa est, ne { que } medicus Postquam Sick obit, quicquam tr•dess• potest:
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Neither can the gouernour after the ship is suake, nor the Physician after the sicke is dead, auaile.
Neither can the governor After the ship is suake, nor the physician After the sick is dead, avail.
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Hic misereri potest poenitentis, quia ibi Iudex est non miseric•rs: Heere he may haue pittie on them that repent:Hic misereri potest poenitentis, quia There Judge est non miseric•rs: Here he may have pity on them that Repent:
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in the world to come hee is a Iudge, not a pardoner.
in the world to come he is a Judge, not a pardoner.
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Come foolish Virgins, and perswade the Catholikes by that which befell vnto your selues, that all preparation after death is idle and vnprofitable.
Come foolish Virgins, and persuade the Catholics by that which befell unto your selves, that all preparation After death is idle and unprofitable.
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In the meane time wee will search (if you please) what allowance the Scripture giueth to fire for purging of sinnes.
In the mean time we will search (if you please) what allowance the Scripture gives to fire for purging of Sins.
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The onely place that is alleged with probabilitie, is that which the Apostle writeth; The fire shall true euery mans worke, of what sort it is.
The only place that is alleged with probability, is that which the Apostle Writeth; The fire shall true every men work, of what sort it is.
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That shewes that there is a probatorie, but prooues not any Purgatorie fire. Thorow this fire of probation all maner of workes and workmen must passe:
That shows that there is a probatory, but Proves not any Purgatory fire. Thorough this fire of probation all manner of works and workmen must pass:
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and the masters of Purgatorie (you know) will not allow that any of their saints or excellent workmen should bee once cinged.
and the Masters of Purgatory (you know) will not allow that any of their Saints or excellent workmen should be once cinged.
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And therefore this fire of triall makes nothing for their Purgatorie.
And Therefore this fire of trial makes nothing for their Purgatory.
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The true Purgatorie of Christians is the blood of Iesus Christ, which quencheth euery aduersary fire,
The true Purgatory of Christians is the blood of Iesus christ, which quenches every adversary fire,
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and purgeth vs from all our sinnes.
and Purgeth us from all our Sins.
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When the Centurion pierced his side, there came out water and blood, to shew that it was no common and ordinary blood that came from Iesus Christ,
When the Centurion pierced his side, there Come out water and blood, to show that it was no Common and ordinary blood that Come from Iesus christ,
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but such as had a cleansing vertue. O Lord purge vs heerewith, and wee shall be cleane:
but such as had a cleansing virtue. O Lord purge us herewith, and we shall be clean:
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wash our robes in the blood of this Lambe, and we shall be whiter than snow.
wash our robes in the blood of this Lamb, and we shall be Whiter than snow.
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Surely he that is so washed already, needs not the mathematicall fire of Purgatorie, but is cleane thorowout.
Surely he that is so washed already, needs not the mathematical fire of Purgatory, but is clean throughout.
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And he that is not washed with the blood of Christ, shall neuer be cleansed, but tormented for euer in real fire.
And he that is not washed with the blood of christ, shall never be cleansed, but tormented for ever in real fire.
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Seeing then that the fire of Purgatorie is to some men needlesse, and to all other helplesse, I wish better to this sacred presence,
Seeing then that the fire of Purgatory is to Some men needless, and to all other helpless, I wish better to this sacred presence,
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than to hold you any longer in the smoake of that which is fruitlesse. Abrahams bosome is a place of more contentment.
than to hold you any longer in the smoke of that which is fruitless. Abrahams bosom is a place of more contentment.
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And who would not bee with the father of the faithfull? But if the Church of Rome will haue it to bee no more than a place discharged of sensible pains, where they were neuerthelesse suspended from Gods presence;
And who would not be with the father of the faithful? But if the Church of Room will have it to be no more than a place discharged of sensible pains, where they were nevertheless suspended from God's presence;
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I see no great matter that can be in it to allure vs. But none can speake better to the quality and condition of Abrahams bosome, than Abraham himselfe.
I see no great matter that can be in it to allure us But none can speak better to the quality and condition of Abrahams bosom, than Abraham himself.
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And he bids the rich glutton remember that hee in his life time receiued pleasures, and Lazarus likewise paines:
And he bids the rich glutton Remember that he in his life time received pleasures, and Lazarus likewise pains:
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now therefore he is comforted, and thou art tormented.
now Therefore he is comforted, and thou art tormented.
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In suspension there is anxietie, and no comfort, especially when the suspension is from the fruition and sight of God.
In suspension there is anxiety, and no Comfort, especially when the suspension is from the fruition and sighed of God.
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Augustine writeth of his friend N•bridius that was dead and in Abrahams bosome;Augustine Writeth of his friend N•bridius that was dead and in Abrahams bosom;
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I am non ponit aurem ad os meum, sed spirituale os ad sontem tuum, & bibit quantum potest sapientiam pro auiditate sua, sine sine foelix: I am non Ponit Ear ad os meum, sed spiritual os ad sontem tuum, & bibit quantum potest sapientiam Pro auiditate sua, sine sine Felix:
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If he that is in Abrahams bosome, drinketh at the well head, puts his mouth to the fountaine of life,
If he that is in Abrahams bosom, Drinketh At the well head, puts his Mouth to the fountain of life,
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and hath happinesse for euermore, as Augustine writeth, then is it not a place of retrait, of suspension, of an Interim, but of present and actuall possession.
and hath happiness for evermore, as Augustine Writeth, then is it not a place of retreat, of suspension, of an Interim, but of present and actual possession.
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Hierome equalleth the Fathers of the old Testament in reward with vs:Jerome equalleth the Father's of the old Testament in reward with us:
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Quis ignorat sub altera dispensatione Dei, omnes sanctos eiusdem juisse meriti cuius nunc Christiani sunt? Who knoweth not that all the saints which were vnder the Old Testament, had the same reward which Christians haue now? And if they had the same reward then that Christians haue now; Quis Ignorant sub altera Dispensation Dei, omnes sanctos eiusdem juisse Merit cuius nunc Christians sunt? Who Knoweth not that all the Saints which were under the Old Testament, had the same reward which Christians have now? And if they had the same reward then that Christians have now;
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whence comes this difference, that the gate of heauen is open, to vs, and shut vpon them? that assoone as wee faile, they receiue vs into euerlasting Tabernacles? Into Paradise the same day? Into blessednesse instantlie? and they of the Old Testament are delaied vntill the resurrection of Christ? are, without any warrant at al so vncourteously sent to Abrahams bosome, and that vnto Vtopia?
whence comes this difference, that the gate of heaven is open, to us, and shut upon them? that As soon as we fail, they receive us into everlasting Tabernacles? Into Paradise the same day? Into blessedness instantly? and they of the Old Testament Are delayed until the resurrection of christ? Are, without any warrant At all so uncourteously sent to Abrahams bosom, and that unto Utopia?
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It cannot be for that the worke of Christs redemption was not performed at the time of their death:
It cannot be for that the work of Christ redemption was not performed At the time of their death:
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For albeit, that worke was fixed to the fulnes of time: Before, his houre was not come:
For albeit, that work was fixed to the fullness of time: Before, his hour was not come:
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Then, hee would not admit of any tergiuersation.
Then, he would not admit of any tergiversation.
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Shall I not drinke of the cup which my father hath giuen me? Yet was the power of that worke,
Shall I not drink of the cup which my father hath given me? Yet was the power of that work,
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and the vertue of his redemption, extended from the beginning of the world vnto the end thereof.
and the virtue of his redemption, extended from the beginning of the world unto the end thereof.
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He entred but once to the Sanctuarie of heauen, but hee found eternall redemption.
He entered but once to the Sanctuary of heaven, but he found Eternal redemption.
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And how can that which is eternall, be limited or restrained to future times? Doth it not comprehend all times? Yes verily,
And how can that which is Eternal, be limited or restrained to future times? Does it not comprehend all times? Yes verily,
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and it is a transcendent aboue them all.
and it is a transcendent above them all.
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Was not the lambe slaine from the beginning of the world? And is it possible that a Sacrifice of such price,
Was not the lamb slain from the beginning of the world? And is it possible that a Sacrifice of such price,
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so offred, and so accepted, should not bee of present efficacie? Prius eius mors profuit quàm fuit:
so offered, and so accepted, should not be of present efficacy? Prius eius mors profuit quàm fuit:
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It satisfied God, redeemed man, opened heauen, and put the whole kingdome of Satan into combustion presently. It satisfied God, redeemed man, opened heaven, and put the Whole Kingdom of Satan into combustion presently.
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So Christs Heereafter in this text is no limitation of time, as if heauen had not beene penetrable before his death and resurrection.
So Christ Hereafter in this text is no limitation of time, as if heaven had not been penetrable before his death and resurrection.
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But this Hencefoorth implieth the accession that is giuen to out sight by the ministerie of the Gospell. Hencefoorth yee shall see.
But this Henceforth Implies the accession that is given to out sighed by the Ministry of the Gospel. Henceforth ye shall see.
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That which the Fathers hoped for, that wee doe see:
That which the Father's hoped for, that we do see:
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and the passage vnto heauen is made much more conspicuous by the light of the New Testament.
and the passage unto heaven is made much more conspicuous by the Light of the New Testament.
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We haue Christ borne and ful growen:
We have christ born and full grown:
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they had him too, but hidden in the seed of Abraham, in the loines of Dauid, in the wombe of a royall Virgin;
they had him too, but hidden in the seed of Abraham, in the loins of David, in the womb of a royal Virgae;
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or if a childe were borne vnto them, yet was he wrapped vp in the swa•ling clouts of the law. or if a child were born unto them, yet was he wrapped up in the swa•ling clouts of the law.
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Vel•m pendebat in templo, ne templi secreta panderentur; cruce autem Domini velum cons•iss•m est, vt paterent. Vel•m pendebat in templo, ne Templi secreta panderentur; Cruce autem Domini velum cons•iss•m est, vt paterent.
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The veile did hang in the Temple, that the secrets of the temple might not bee published:
The veil did hang in the Temple, that the secrets of the temple might not be published:
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but at the death of Christ this veile was rent, that all within might be visible and manifest.
but At the death of christ this veil was rend, that all within might be visible and manifest.
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Thorow this veile Iacob did see a ladder, that reached vp to heauen: heere is yet obscuritie enough;
Thorough this veil Iacob did see a ladder, that reached up to heaven: Here is yet obscurity enough;
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the Angels went vp and downe:
the Angels went up and down:
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What is that to vs that be men? What shall wee doe with a ladder,
What is that to us that be men? What shall we do with a ladder,
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when the gates of Heauen bee shut against vs? when there be Che•ubins, and angry Porters,
when the gates of Heaven be shut against us? when there be Che•ubins, and angry Porters,
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and a firie sword to keepe vs out? Who shall open vs the gate? Who shall remooue the Cherubins? Who shall take away the firie sword? If you will bee pleased to looke vpon this Heereafter in the New Testament, Iacobs veile is rent, that you may see all things plaine, heauen open, the Angels ascending and descending vpon the sonne of man.
and a firy sword to keep us out? Who shall open us the gate? Who shall remove the Cherubim? Who shall take away the firy sword? If you will be pleased to look upon this Hereafter in the New Testament, Iacobs veil is rend, that you may see all things plain, heaven open, the Angels ascending and descending upon the son of man.
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If they goe vp and downe vpon the sonne of man, then Christ is the ladder that reacheth vp to heauen:
If they go up and down upon the son of man, then christ is the ladder that reaches up to heaven:
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he is the way that carrieth vs to that high Country: The Lion of the Tribe of Iuda is our Conuoy, stronger than the armed man:
he is the Way that Carrieth us to that high Country: The lion of the Tribe of Iuda is our Convoy, Stronger than the armed man:
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our guide hath the key of Dauid, openeth, and no man shutteth. I haue enough, sayes Iacob; Ioseph my sonne is yet aliue;
our guide hath the key of David, Openeth, and no man shutteth. I have enough, Says Iacob; Ioseph my son is yet alive;
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I will goe see him ore I die. We also haue enough, and more than Iacob had:
I will go see him over I die. We also have enough, and more than Iacob had:
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therefore goe masters, goe, that we may see him too. The spouse in the Canticles compareth him to a Roe, or a yoong Hart:
Therefore go Masters, go, that we may see him too. The spouse in the Canticles compareth him to a Roe, or a young Heart:
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Behold, he commeth leaping by the mountains, and skipping by the hils: he is the sonne of God, and thereby higher than the highest heauens: that is beyond our reach.
Behold, he comes leaping by the Mountains, and skipping by the hills: he is the son of God, and thereby higher than the highest heavens: that is beyond our reach.
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For God dwelleth in light that none can come neere to.
For God dwells in Light that none can come near to.
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Therefore because he would be low enough for vs, he became man also, and stood vpon the ground. Hee tooke nor the Angels;
Therefore Because he would be low enough for us, he became man also, and stood upon the ground. He took nor the Angels;
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he came leaping by those mountaines, and skipping by those hils:
he Come leaping by those Mountains, and skipping by those hills:
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but hee tooke the seed of Abraham, and desired to be NONLATINALPHABET rather than NONLATINALPHABET, a louer of men rather than a louer of Angels.
but he took the seed of Abraham, and desired to be rather than, a lover of men rather than a lover of Angels.
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He professeth it in the 8. of the Proverbs: My delight was to bee amongst the sonnes of men.
He Professes it in the 8. of the Proverbs: My delight was to be among the Sons of men.
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I had thought, O Lord, that thy delight had beene amongst the Host of Angels:
I had Thought, Oh Lord, that thy delight had been among the Host of Angels:
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but seeing that of thy pittifull clemencie, and admirable be •ignitie, thou makest it thy delight to be amongst the sonnes of men, I will not interrupt thy pleasure, but pray for thy prosperitie:
but seeing that of thy pitiful clemency, and admirable be •ignitie, thou Makest it thy delight to be among the Sons of men, I will not interrupt thy pleasure, but pray for thy Prosperity:
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Good lucke haue thou with thy delight, O thou most mighty.
Good luck have thou with thy delight, Oh thou most mighty.
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Now if you aske me why he tooke our nature, and not the Angels that were fallen as well as wee, Multum est à me, abyssus est, profundum Crucis est:
Now if you ask me why he took our nature, and not the Angels that were fallen as well as we, Multum est à me, abyssus est, profundum Crucis est:
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The Well is deepe, and I haue not any thing to draw withall.
The Well is deep, and I have not any thing to draw withal.
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If it were, lest Angels might so bee thought to restore themselues, because of their excellencie, wee must commend the wisdome of his prouidence.
If it were, lest Angels might so be Thought to restore themselves, Because of their excellency, we must commend the Wisdom of his providence.
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If it were, because man did not sinne of malice, and without intisement, as the Angels did;
If it were, Because man did not sin of malice, and without enticement, as the Angels did;
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but in a kinde of weaknesse, and by their instigation;
but in a kind of weakness, and by their instigation;
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we magnifie his iudgements, that are examplerie vpon the principall, and fauourable to vs poore seduced accessories.
we magnify his Judgments, that Are examplerie upon the principal, and favourable to us poor seduced accessories.
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Criminosius est decipere, quàm decipi, & peccatum excogitare, quam facere. Criminosius est decipere, quàm decipi, & peccatum excogitare, quam facere.
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I• it were, because all mankinde was lost through Adams preuarication, but not all the Angels in Lucifers Apostasie;
I• it were, Because all mankind was lost through Adams prevarication, but not all the Angels in Lucifers Apostasy;
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we praise his goodnesse, that would not quench our sparke. Let curious men discusse the causes, it is fittest for vs to admire the worke:
we praise his Goodness, that would not quench our spark. Let curious men discuss the Causes, it is Fittest for us to admire the work:
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Let them dispute, and let vs cry, O altitudo! O NONLATINALPHABET! O the height and depth of Gods iudgements!
Let them dispute, and let us cry, O altitudo! O! O the height and depth of God's Judgments!
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O the loue of God towards mankinde!
O the love of God towards mankind!
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Lord what is man, that thou art so mindfull of him, or the sonne of man, that thou visitest him?
Lord what is man, that thou art so mindful of him, or the son of man, that thou visitest him?
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Iac•bs ladder reached vp to heauen, but it stood also vpon the ground. Such must the mediators condition be.Iac•bs ladder reached up to heaven, but it stood also upon the ground. Such must the mediators condition be.
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The mediator betweene God and man must haue something like vnto God, and something like vnto man; The Mediator between God and man must have something like unto God, and something like unto man;
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lest if hee were altogether like vnto men, he should be a stranger vnto God;
lest if he were altogether like unto men, he should be a stranger unto God;
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or if hee were like to God euery way, he should then be farre from men, and so no mediator.
or if he were like to God every Way, he should then be Far from men, and so no Mediator.
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The sonne of God appeared to Adam after his fall: and the man ran away, and hid himselfe in the trees of the garden:
The son of God appeared to Adam After his fallen: and the man ran away, and hid himself in the trees of the garden:
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Heere was nothing but the terrour of a Iudge, no flesh taken, no placabilitie of a mediator:
Here was nothing but the terror of a Judge, no Flesh taken, no placability of a Mediator:
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Hee appeared many times to the fathers in humane shape, to giue them a taste of his future incarnation:
He appeared many times to the Father's in humane shape, to give them a taste of his future incarnation:
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heere was great contentment, if it might haue had continuance: but hee layd downe that shape againe.
Here was great contentment, if it might have had Continuance: but he laid down that shape again.
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When the fulnesse of time came, hee combined the godhead and our nature so firmly together, with the glue of his person, that man could neuer flie from God againe,
When the fullness of time Come, he combined the godhead and our nature so firmly together, with the glue of his person, that man could never fly from God again,
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and God would neuer be seuered from man. Opus sine exemplo, gratia sine merito, charitas sine modo.
and God would never be severed from man. Opus sine exemplo, Gratia sine merito, charitas sine modo.
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A worke that cannot be exemplified, grace that was neuer merited, and loue vnstinted.
A work that cannot be exemplified, grace that was never merited, and love unstinted.
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An admirable coniunction, wherein God was made man, sinners righteous, and our Iudge becomes our aduocate.
an admirable conjunction, wherein God was made man, Sinners righteous, and our Judge becomes our advocate.
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So now I will deliuer him vnto you as the ladder that Iacob did see: high enough, because he was God;
So now I will deliver him unto you as the ladder that Iacob did see: high enough, Because he was God;
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low enough, because he was man;
low enough, Because he was man;
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strong enough to carrie vs to God, because of a Iudge hee is become an aduocate;
strong enough to carry us to God, Because of a Judge he is become an advocate;
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and of perpetuitie, because the personall vnion cannot be dissolued. Some doubt may bee of his bredth.
and of perpetuity, Because the personal Union cannot be dissolved. some doubt may be of his breadth.
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I am not sent (he saith) but vnto the lost sheepe of the house of Israel.
I am not sent (he Says) but unto the lost sheep of the house of Israel.
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That is too narrow for vs that be Gentiles, But vnderstand it of order, and not of election, that hee was sent to the Iewes first, that they might haue the precedence and first fruits of his ministerie:
That is too narrow for us that be Gentiles, But understand it of order, and not of election, that he was sent to the Iewes First, that they might have the precedence and First fruits of his Ministry:
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and then you shall finde this narrownesse temporarie.
and then you shall find this narrowness temporary.
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For after he had performed all things, and was risen againe, when the maturitie of time was come, hee dilated his bosome to receiue vs Gentiles,
For After he had performed all things, and was risen again, when the maturity of time was come, he dilated his bosom to receive us Gentiles,
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and made himselfe a passage broad enough for all the world.
and made himself a passage broad enough for all the world.
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It is a small thing that thou shouldest bee my seruant, to raise vp the Tribes of Iacob, and to restore the desolations of Israel: I will also giue thee a light to lighten the Gentiles, that thou maist bee my saluation to the ends of the world.
It is a small thing that thou Shouldst be my servant, to raise up the Tribes of Iacob, and to restore the desolations of Israel: I will also give thee a Light to lighten the Gentiles, that thou Mayest be my salvation to the ends of the world.
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Behold the bredth, and height, and length, and depth; loe all the dimensions of a perfect and accomplished ladder.
Behold the breadth, and height, and length, and depth; lo all the dimensions of a perfect and accomplished ladder.
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Search now, and run thorow heauen and earth in your thoughts, and you shall not finde any other n•me, wherein all these properties doe concurie and meet together, saue only in the person of Iesus Christ.
Search now, and run thorough heaven and earth in your thoughts, and you shall not find any other n•me, wherein all these properties do concurie and meet together, save only in the person of Iesus christ.
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The other two persons that are in heauen, the Father and the Holy Ghost, could not be incarnate & made low enough also for the office of a mediator, without manifest solecismes and incongruitie.
The other two Persons that Are in heaven, the Father and the Holy Ghost, could not be incarnate & made low enough also for the office of a Mediator, without manifest solecisms and incongruity.
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How farre vnbeseeming had it beene the greatnesse of the Father, if the Sonne or Holy Ghost had sent him? Therefore as the first person in order,
How Far unbeseeming had it been the greatness of the Father, if the Son or Holy Ghost had sent him? Therefore as the First person in order,
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and fountaine of all diuinitie, he did abide in his maiestie, and sent the Sonne:
and fountain of all divinity, he did abide in his majesty, and sent the Son:
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And Father and Sonne both sent the Holy Ghost, not to bee incarnate, for so there must haue beene two Sonnes;
And Father and Son both sent the Holy Ghost, not to be incarnate, for so there must have been two Sons;
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one Sonne of God in Heauen, and another Sonne of m•n in earth, and not one Sonne in both:
one Son of God in Heaven, and Another Son of m•n in earth, and not one Son in both:
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And then wee should confesse and worship, not a trinitie, but a quaternitie of persons: which God keepe farre from the saith of Christians.
And then we should confess and worship, not a trinity, but a quaternity of Persons: which God keep Far from the Says of Christians.
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Why then doth Christ call the Holy Ghost an aduocate? Al•um Pa• m•da• vobis: I will giue you another Aduocate.
Why then does christ call the Holy Ghost an advocate? Al•um Pa• m•da• vobis: I will give you Another Advocate.
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And Paul doth second that translation when he saith, The Spirit doth make intercession for vs with sighs and groan as that cannot be expressed.
And Paul does second that Translation when he Says, The Spirit does make Intercession for us with sighs and groan as that cannot be expressed.
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Yet there be two differences that make the mediation of the Sonne of God eminent aboue all the groanes of the Holy Ghost:
Yet there be two differences that make the mediation of the Son of God eminent above all the groans of the Holy Ghost:
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the one for the time, the other for the manner. 1. The Sonne of God maketh intercession for vs before the wrath of God bee appeased:
the one for the time, the other for the manner. 1. The Son of God makes Intercession for us before the wrath of God be appeased:
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the groanes of the Holy Ghost come after. 2. The Sonne of God interposeth himselfe as a Redeemer, with a sufficient price in his hand.
the groans of the Holy Ghost come After. 2. The Son of God interposeth himself as a Redeemer, with a sufficient price in his hand.
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In the daies of his flesh he offred vp praiers, and supplications, and himselfe too, with strong crying,
In the days of his Flesh he offered up Prayers, and supplications, and himself too, with strong crying,
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& teares, and was heard because of his reuerence. The Holy Ghost neuer offred vp any thing;
& tears, and was herd Because of his Reverence. The Holy Ghost never offered up any thing;
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Hee comes only as a Comforter, not as a Redeemer;
He comes only as a Comforter, not as a Redeemer;
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as a monitor to vs, not as a mediator for vs. He comes to helpe our dulnesse, to raise vs vp, to giue heat to our affect•ons, to indite our praiers:
as a monitor to us, not as a Mediator for us He comes to help our dulness, to raise us up, to give heat to our affect•ons, to indite our Prayers:
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and that also is the benefit of the Sonne that s•nds him.
and that also is the benefit of the Son that s•nds him.
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Ye haue receiued the Spirit, whereby yee crie Abba Father, that when our praiers are conceiued by the spirit,
You have received the Spirit, whereby ye cry Abba Father, that when our Prayers Are conceived by the Spirit,
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and offred by the Sonne, they may euer bee auaileable, and neuer take repulse with the Father.
and offered by the Son, they may ever be available, and never take repulse with the Father.
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O quench not this spirit, grieue it not, but cherish and entertaine euery motion thereof. Is it not a faithfull remembrancer sent vs by the Sonne of God?
O quench not this Spirit, grieve it not, but cherish and entertain every motion thereof. Is it not a faithful remembrancer sent us by the Son of God?
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Come holy Spirit, and let it bee thy good pleasure to remember vs in this thy fauourable influence:
Come holy Spirit, and let it be thy good pleasure to Remember us in this thy favourable influence:
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take away stumbling blocks out of my soule, which is the kingdome of Iesus Christ, that he may raigne there alone as hee should doe. Couetousnesse comes and challengeth gouernment; pride would be a king; lust sayes shee will raigne;
take away stumbling blocks out of my soul, which is the Kingdom of Iesus christ, that he may Reign there alone as he should do. Covetousness comes and Challengeth government; pride would be a King; lust Says she will Reign;
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ambition, backbiting, enuie, and wrath, striue in mee which of them should haue the greatest sway.
ambition, backbiting, envy, and wrath, strive in me which of them should have the greatest sway.
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I, dull and heauy creature, resist as I am able: I withstand as farre as I am aided:
I, dull and heavy creature, resist as I am able: I withstand as Far as I am aided:
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I claime Iesus to be my Lord: I defend my selfe for him, because I am his right:
I claim Iesus to be my Lord: I defend my self for him, Because I am his right:
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I hold him for my God, him for my Lord: Come therefore holy Spirit, and scatter these Vsurpers in thy power: Draw vs all after him;
I hold him for my God, him for my Lord: Come Therefore holy Spirit, and scatter these Usurper's in thy power: Draw us all After him;
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draw vs, though wee be vnwilling, and make vs willing: draw vs that are slothfull, and make vs cheerfull.
draw us, though we be unwilling, and make us willing: draw us that Are slothful, and make us cheerful.
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Shed out and powre foorth the oile of thy gladnesse vpon vs, and we shall run in the sauour of thine ointments:
Shed out and pour forth the oil of thy gladness upon us, and we shall run in the savour of thine ointments:
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We are soone weary, and changeable, draw vs after him, lest wee begin to take our vagaries after other louers. After other louers!
We Are soon weary, and changeable, draw us After him, lest we begin to take our vagaries After other lovers. After other lovers!
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Quem inuenirem qui me reconci•aret ti•i? An •undum mihi fuit ad Angelos? Qua prece? Quibus Sacramentis? Whom should I finde that should reconcile mee vnto thee? Should I make any way to Angels? With what praiers? With what mysteries? Sure, Angels are not strong enough to carrie vs to heauen, and men are too weake: Whom inuenirem qui me reconci•aret ti•i? an •undum mihi fuit ad Angels? Qua prece? Quibus Sacramentis? Whom should I find that should reconcile me unto thee? Should I make any Way to Angels? With what Prayers? With what Mysteres? Sure, Angels Are not strong enough to carry us to heaven, and men Are too weak:
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yet there bee Giants now, as were after the flood, that hauing got such morter and bricke, say, Come let vs build a tower, whose top may reach vp to heauen:
yet there be Giants now, as were After the flood, that having god such mortar and brick, say, Come let us built a tower, whose top may reach up to heaven:
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Videte quas scalas, imo quae praecipitia, ipsi sibi parauerint ad ruinam: Marke what ladders, yea rather what downfals, they haue gotten themselues for their owne ruine:Videte quas scalas, imo Quae praecipitia, ipsi sibi parauerint ad ruinam: Mark what ladders, yea rather what downfalls, they have got themselves for their own ruin:
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for Angels are creatures, not able to stand of themselues, without the support and benefit of the sonne of God.
for Angels Are creatures, not able to stand of themselves, without the support and benefit of the son of God.
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If their abilitie had beene sufficient, the diuels would neuer haue lost their places. The rest are called elect Angels;
If their ability had been sufficient, the Devils would never have lost their places. The rest Are called elect Angels;
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and Christ is the ground of all election. and christ is the ground of all election.
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Verily Paul calleth him the head of principalities and powers, in whom they doe all consist.
Verily Paul calls him the head of principalities and Powers, in whom they do all consist.
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Qui dedit •a•so homini vt surgeret, dedit stanti Angelo ne caderet: Qui dedit •a•so Homini vt surgeret, dedit stanti Angelo ne caderet:
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Hee gaue man, that was fallen, power to rise, and Angels, that stood, grace, that they should not fall:
He gave man, that was fallen, power to rise, and Angels, that stood, grace, that they should not fallen:
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and so he was beneficiall to both, raising vp the one, and confirming the other.
and so he was beneficial to both, raising up the one, and confirming the other.
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And if I should commit my cause to such an aduocate as hath need of a patron himselfe, it were a right tower of Babel, and no scale of heauen.
And if I should commit my cause to such an advocate as hath need of a patron himself, it were a right tower of Babel, and no scale of heaven.
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The holiest men in the world are too weake to carry vs to heauen by their intercessions.
The Holiest men in the world Are too weak to carry us to heaven by their intercessions.
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Doth this appertaine vnto man, O Lord God? Adam was perfect both in body and soule,
Does this appertain unto man, Oh Lord God? Adam was perfect both in body and soul,
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yet of too too base a condition to stand in the presence of God, without the interuention of a mediator.
yet of too too base a condition to stand in the presence of God, without the intervention of a Mediator.
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The tree of life, which was giuen him, is a cleare testimony heereof.
The tree of life, which was given him, is a clear testimony hereof.
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What needed he any Sacrament of Christ, if hee could haue stood of himselfe? And then mee thinkes it is plaine enough, that seeing Adam could not mediate his owne cause in his integritie, no saint,
What needed he any Sacrament of christ, if he could have stood of himself? And then me thinks it is plain enough, that seeing Adam could not mediate his own cause in his integrity, no saint,
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though in heauen, is able to vndertake for vs in this common miserie.
though in heaven, is able to undertake for us in this Common misery.
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Mary began to be a mediator for wine at the marriage in Cana: but assoone as Christ repressed her bold•esse, she desisted soberly,Marry began to be a Mediator for wine At the marriage in Cana: but As soon as christ repressed her bold•esse, she desisted soberly,
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and gaue a wholesome charge to the waiters, which may well hold the nature of a rule amongst all posteritie, to attend vpon Christ alone.
and gave a wholesome charge to the waiters, which may well hold the nature of a Rule among all posterity, to attend upon christ alone.
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When the Saints themselues doe send vs vnto Christ, shall wee leaue him, and in our superstitious affections hang vpon Saints? If you do, looke for nothing but that which happened vnto Baals Priests:
When the Saints themselves do send us unto christ, shall we leave him, and in our superstitious affections hang upon Saints? If you do, look for nothing but that which happened unto Baal's Priests:
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They cried from the morning vntill the euening sacrifice, and there was neither voice, nor one to make answer, not any that regarded.
They cried from the morning until the evening sacrifice, and there was neither voice, nor one to make answer, not any that regarded.
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Tell vs, Paul, what you did thinke when you were in such a strait, that you knew not what to chuse;
Tell us, Paul, what you did think when you were in such a strait, that you knew not what to choose;
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whether to be dissolued and to be with Christ, which was better for your owne particular;
whither to be dissolved and to be with christ, which was better for your own particular;
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or to abide in the flesh, which was more profitable to the Philippians? Were you not then verily perswaded, that after your death the Church could make no vse of your praiers? What then? Is the saints loue diminished in heauen, where all their graces be increased? No sure, loue fal•eth not away:
or to abide in the Flesh, which was more profitable to the Philippians? Were you not then verily persuaded, that After your death the Church could make no use of your Prayers? What then? Is the Saints love diminished in heaven, where all their graces be increased? No sure, love fal•eth not away:
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But the loue of the saints in heauen is not alwaies in action: It is there rather in Maries contemplation, than in Marthaes exercise.
But the love of the Saints in heaven is not always in actium: It is there rather in Mary's contemplation, than in Martha's exercise.
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Or if it be in action, it is like to Peters, when hee had a taste of it in the transfiguration of Christ.
Or if it be in actium, it is like to Peter's, when he had a taste of it in the transfiguration of christ.
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The loue of his brethren, was not decaied, but hee was so rauished and pleased with the sight of that which was present, that he thought of nothing but the fruition thereof. Bonum est nobis esse hic; It is good being heere.
The love of his brothers, was not decayed, but he was so ravished and pleased with the sighed of that which was present, that he Thought of nothing but the fruition thereof. Bonum est nobis esse hic; It is good being Here.
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Hee thought not of his brethren that were absent: he desired but three Tabernacles for those that were present.
He Thought not of his brothers that were absent: he desired but three Tabernacles for those that were present.
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Can the Saints that be in heauen heare our praiers from earth? Haue they any dispensation of vbiquitie? Haue they any indowment of omni•cien•i•? Can they search our hearts? Doe they see and foresee our wants? For who will commit his body to such a Physician, that knowes no more of the infirmities thereof than he himselfe doth tell him? Can they open the gates of heauen for vs? Can they conquer death for vs? All this a mediator must doe.
Can the Saints that be in heaven hear our Prayers from earth? Have they any Dispensation of ubiquity? Have they any endowment of omni•cien•i•? Can they search our hearts? Do they see and foresee our Wants? For who will commit his body to such a physician, that knows no more of the infirmities thereof than he himself does tell him? Can they open the gates of heaven for us? Can they conquer death for us? All this a Mediator must do.
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Ego alium noui •eminem qui h•c potuerit, nisi Dominum meum Iesum. Ego Alium noui •eminem qui h•c potuerit, nisi Dominum meum Jesus.
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Qui cerse in morte viuebat, q• •p•re fractus in cruce, in diuinitate stabat •m •a•r•, 〈 ◊ 〉, n•bis•um supplicans, in altero, cum patre propitia•s: homo manifestus, & Deus absconditus: Qui cerse in morte viuebat, q• •p•re fractus in Cruce, in diuinitate Stabat •m •a•r•, 〈 ◊ 〉, n•bis•um supplicans, in altero, cum patre propitia•s: homo manifestus, & Deus absconditus:
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I know not any that can doe this, but onely my Lord Iesus that liued in death;
I know not any that can do this, but only my Lord Iesus that lived in death;
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who being brused vpon the Crosse in bodie, stood in his diuinitie with the father;
who being Bruised upon the Cross in body, stood in his divinity with the father;
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suppliant with vs in the one, and giuing a largesse to vs with the Father in the other;
suppliant with us in the one, and giving a largess to us with the Father in the other;
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a visible man, and a hidden God.
a visible man, and a hidden God.
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Will you see how hee did liue in death? Consider then that Satans power was not to continue longer (as Paulinus writeth, Epist. 4. ) than till he had slaine an innocent person therewith.
Will you see how he did live in death? Consider then that Satan power was not to continue longer (as Paulinus Writeth, Epistle 4.) than till he had slain an innocent person therewith.
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Was not this li•ertie enough? Did hee not once vrge such a point against poore Adam, for eating the fruit that was reserued,
Was not this li•ertie enough? Did he not once urge such a point against poor Adam, for eating the fruit that was reserved,
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because •ee had libertie enough to eat of all the rest? And is not his owne cause now like to this? Ah thou vngratious and wicked seruant, I will iudge thee out of th•ne ow•e mouth:
Because •ee had liberty enough to eat of all the rest? And is not his own cause now like to this? Ah thou ungracious and wicked servant, I will judge thee out of th•ne ow•e Mouth:
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Did it not suffice thee to bee the minister of Gods iustice, to inuade all that offended? If this only were permitted, oughtedst not thou to haue forborne this one innocent person that neuer sinned? Thou hast shed innocent blood,
Did it not suffice thee to be the minister of God's Justice, to invade all that offended? If this only were permitted, oughtedst not thou to have forborn this one innocent person that never sinned? Thou hast shed innocent blood,
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and art now not an executioner of the Law of God, but a trespasser against it.
and art now not an executioner of the Law of God, but a trespasser against it.
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Art thou able to reinfuse the guiltlesse blood into those sacred veines againe, out of which thou hast presumptuously spilt it? Is thy power nothing to edification ▪ but al to destruction? Know then O thou enemie, that temeritie is not alwaies fortunate:
Art thou able to reinfuse the guiltless blood into those sacred Veins again, out of which thou hast presumptuously spilled it? Is thy power nothing to edification ▪ but all to destruction? Know then Oh thou enemy, that temerity is not always fortunate:
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for destruction is now come to a perpetuall end. Ne { que } enim lex iustior vlla est, quàm necis artifices arte perire sua.
for destruction is now come to a perpetual end. Ne { que } enim lex iustior vlla est, quàm necis artifices arte perire sua.
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Thus you see the power of Satan dissolued by the death of Christ, not with force, but in law and iustice.
Thus you see the power of Satan dissolved by the death of christ, not with force, but in law and Justice.
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And what doe you thinke of the Godhead of Christ, that hitherto was a beholder, and no actor;
And what do you think of the Godhead of christ, that hitherto was a beholder, and no actor;
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a Iudge, and no party in this businesse? Should not the Iudge of all the world doe right? Or can there be any better iustice, any greater right,
a Judge, and no party in this business? Should not the Judge of all the world do right? Or can there be any better Justice, any greater right,
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than to restore the innocent, and to punish the wrong-doer? Euen so he did.
than to restore the innocent, and to Punish the wrongdoer? Eve so he did.
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The Godhead of Christ, which was glued to his bodie with an inseparable vnion, which was with it in the graue, that it did not see corruption ▪ that same Godhead did breath the breath of life into it againe,
The Godhead of christ, which was glued to his body with an inseparable Union, which was with it in the graven, that it did not see corruption ▪ that same Godhead did breath the breath of life into it again,
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and then he was inter mortuos liber, a free man amongst those that were dead. When he had thus reuiued and restored the innocent, then he spoiled principalities and powers,
and then he was inter Mortuos liber, a free man among those that were dead. When he had thus revived and restored the innocent, then he spoiled principalities and Powers,
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so much more magnifically, because he pursued them into their owne holds, and triumphed ouer them in their owne Castles, of the graue and hell.
so much more magnifically, Because he pursued them into their own holds, and triumphed over them in their own Castles, of the graven and hell.
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It fared with them all as it did with the great sea-beast when he had swallowed vp Ionas. They had taken such a morsell as they could not hold,
It fared with them all as it did with the great seabeast when he had swallowed up Ionas. They had taken such a morsel as they could not hold,
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but were faine to be rid of it againe.
but were feign to be rid of it again.
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Then hee tooke the beast, euen the great Leuiathan, that crooked serpent, and cast him aliue into a lake of fire burning with brimstone.
Then he took the beast, even the great Leviathan, that crooked serpent, and cast him alive into a lake of fire burning with brimstone.
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Non iam Diabolum vt Leonem timemus, sed vt pellem concul••mus: Non iam Diabolum vt Leonem Timemus, sed vt pellem concul••mus:
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We doe not now feare the Diuell as a Lion, but wee tread him vnder our feet as a case.
We do not now Fear the devil as a lion, but we tread him under our feet as a case.
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There is no cause now that you should stand in doubt of any angrie Porters, that you should bee afraid of any firie sword.
There is no cause now that you should stand in doubt of any angry Porters, that you should be afraid of any firy sword.
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Christ see Satan falling downe from heauen, as if it had beene lightning. Ego alium noui neminem qui hoc potuerit, nisi d•minum meum Iesum:
christ see Satan falling down from heaven, as if it had been lightning. Ego Alium noui neminem qui hoc potuerit, nisi d•minum meum Jesus:
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I know not any that could so haue taken him away, and remoued his power, but only my Lord Iesus.
I know not any that could so have taken him away, and removed his power, but only my Lord Iesus.
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When Christ was risen againe, hee made not the earth a place of his residence, but ascended to heauen as a conquerour.
When christ was risen again, he made not the earth a place of his residence, but ascended to heaven as a conqueror.
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It is well seene how thou my King and God goest to thy sanctuarie:
It is well seen how thou my King and God goest to thy sanctuary:
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not climing by ladders, not hoised vp by cords or pullies, but marching valiantly in the multitude of thine owne strength;
not climbing by ladders, not hoist up by cords or pulleys, but marching valiantly in the multitude of thine own strength;
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thou makest the Clouds thy Chariots, and walkest vpon the wings of the winde.
thou Makest the Clouds thy Chariots, and walkest upon the wings of the wind.
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And when hee came neere to the wals of that heauenly Citie, hee did not begge or intreat an entrance by fauour,
And when he Come near to the walls of that heavenly city, he did not beg or entreat an Entrance by favour,
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but commanded it as one that had authoritie. Lift vp your heads, O ye gates, and be ye lift vp, ye euerlasting doores,
but commanded it as one that had Authority. Lift up your Heads, Oh you gates, and be you lift up, you everlasting doors,
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and the King of glory shall come in. Securae estote caro & sanguis ▪ coelum in capite pos•detis:
and the King of glory shall come in. Secura estote Caro & sanguis ▪ coelum in capite pos•detis:
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aut si vos in coelo negent, negent in coelo Christum; Feare not flesh and blood: ye are now in your head possessed of heauen:Or si vos in coelo Negent, Negent in coelo Christ; fear not Flesh and blood: you Are now in your head possessed of heaven:
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or if any denie you to bee in heauen, they may as well deny Christ to be there. He •scended whole;
or if any deny you to be in heaven, they may as well deny christ to be there. He •scended Whole;
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for there was not one bone of him broken: then must his bodie bee there too, which we are.
for there was not one bone of him broken: then must his body be there too, which we Are.
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Hominem portauit ad coelum; Deum misit ad terras; He hath both taken and giuen a pledge: Hominem portauit ad coelum; God misit ad terras; He hath both taken and given a pledge:
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He hath taken flesh of vs, and carried it into Heauen, that Heauen now knowes what it is to beare man:
He hath taken Flesh of us, and carried it into Heaven, that Heaven now knows what it is to bear man:
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and he hath giuen vs his spirit from thence, in testimonie that we shall all bee gathered thither.
and he hath given us his Spirit from thence, in testimony that we shall all be gathered thither.
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Ego alium noui neminem qui hoc potuerit, nisi Dominum meum Iesum. He shall be my mediator; he shall be my ladder:Ego Alium noui neminem qui hoc potuerit, nisi Dominum meum Jesus. He shall be my Mediator; he shall be my ladder:
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If he did redeeme me with the infirmitie of his death, can he not make intercession for me in the maiestie and glorie of his life? He liues at the right hand of God, not in contemplation of his owne greatnes,
If he did Redeem me with the infirmity of his death, can he not make Intercession for me in the majesty and glory of his life? He lives At the right hand of God, not in contemplation of his own greatness,
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but for the comfort and sustentation of our wants He liues for euer, to make interpellation for vs:
but for the Comfort and sustentation of our Wants He lives for ever, to make interpellation for us:
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and if he were heard in the dayes of his flesh, because of his reuerence, shall he be refused now at the right hand of God,
and if he were herd in the days of his Flesh, Because of his Reverence, shall he be refused now At the right hand of God,
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because of his glorie? Hauing once opened heauen, he makes it a thorow fare for our praiers to ascend,
Because of his glory? Having once opened heaven, he makes it a thorough fare for our Prayers to ascend,
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and for his benefits to descend.
and for his benefits to descend.
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Amongst other things that he giueth vs from thence, one is here specially mentioned in the text.
among other things that he gives us from thence, one is Here specially mentioned in the text.
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The Angels of God ascend and descend vpon the sonne of man:
The Angels of God ascend and descend upon the son of man:
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that is, by his appointment and authoritie, to attend, to guard, to comfort vs poore men.
that is, by his appointment and Authority, to attend, to guard, to Comfort us poor men.
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Are they not all ministring spirits, sent foorth for their sakes that shall bee heires of saluation? The Angell of the Lord pitcheth round about the Tents of the godly, and deliuereth them. are they not all ministering spirits, sent forth for their sakes that shall be Heirs of salvation? The Angel of the Lord pitcheth round about the Tents of the godly, and Delivereth them.
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They shall beare our soules into Abrahams bosome. Let vs vse their ministry, that is glorious;
They shall bear our Souls into Abrahams bosom. Let us use their Ministry, that is glorious;
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leaue their mediation, that is superfluous. There is another sort of Angels that ascend and descend vpon the sonne of man.
leave their mediation, that is superfluous. There is Another sort of Angels that ascend and descend upon the son of man.
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When he led captiuitie captiue, he gaue gifts vnto men, some Apostles, some Prophets, some Pastors and Doctors,
When he led captivity captive, he gave Gifts unto men, Some Apostles, Some prophets, Some Pastors and Doctors,
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for the gathering together of the Saints.
for the gathering together of the Saints.
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These are called in the Reuelation, the Angels of the Churches, and heere they are said to goe vp and downe.
These Are called in the Revelation, the Angels of the Churches, and Here they Are said to go up and down.
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They had not need to sit still, lest the children should call for bread, and there no none to breake it vnto them.
They had not need to fit still, lest the children should call for bred, and there not none to break it unto them.
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We haue the keies of the kingdome of heauen committed vnto vs. Tibi •abo claues regni coelorum.
We have the keys of the Kingdom of heaven committed unto us Tibi •abo Claws Regni Coelorum.
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Wee are key-bearers to open the kingdome of heauen to you by preaching of the Gospell.
we Are key-bearers to open the Kingdom of heaven to you by preaching of the Gospel.
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This power Peter and Paul did exercise faithfully:
This power Peter and Paul did exercise faithfully:
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They preached the Gospell, and in that, remission of sinnes, and so opened the kingdome to the beleeuers.
They preached the Gospel, and in that, remission of Sins, and so opened the Kingdom to the believers.
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They neuer practised nor thought of such exorbitant and infinite power, as the Church of Rome doth now vsurpe vnder the colour and title of those keies, directly or indirectly to sway and to dispose of all the world.
They never practised nor Thought of such exorbitant and infinite power, as the Church of Room does now usurp under the colour and title of those keys, directly or indirectly to sway and to dispose of all the world.
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Paul neuer planted any such power, Apollos neuer watered it, and God of his great mercy, neuer giue increase to it in these kingdomes.Paul never planted any such power, Apollos never watered it, and God of his great mercy, never give increase to it in these kingdoms.
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It is clauis errans, a false and counterfeit key: the kingdome of heauen is not opened, but shut with such keies.
It is Key Errant, a false and counterfeit key: the Kingdom of heaven is not opened, but shut with such keys.
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It is the key of the bottomlesse pit. Non monsirabunt, credo, qui h•c •icunt:
It is the key of the bottomless pit. Non monsirabunt, credo, qui h•c •icunt:
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They that plead this, will neuer be able to shew where any of the Apostles did it any time sit either Iudge ouer men,
They that plead this, will never be able to show where any of the Apostles did it any time fit either Judge over men,
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or diuiders of inheritances, or distributers of lands. I haue read (saith Bernard ) where the Apostles haue stood to be iudged:
or dividers of inheritances, or distributers of Lands. I have read (Says Bernard) where the Apostles have stood to be judged:
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but they did sit in iudgement of such matters I neuer read. Christ would not meddle with the diuision of inheritances.
but they did fit in judgement of such matters I never read. christ would not meddle with the division of inheritances.
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Who hath made me a Iudge amongst you? He disclaimeth all authoritie in secular affaires,
Who hath made me a Judge among you? He disclaimeth all Authority in secular affairs,
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and professeth that his kingdome is not of this world: Regnum meum non est de hoc mundo.
and Professes that his Kingdom is not of this world: Kingdom meum non est de hoc mundo.
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Hee did not speake it in a corner, but before Pontius Pilate in the iudgement place, where the Apostle saies he made a good confession.
He did not speak it in a corner, but before Pontius Pilate in the judgement place, where the Apostle Says he made a good Confessi.
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And those things that bee done in iudgement, are so publike, that they are intended to be done before all the world.
And those things that be done in judgement, Are so public, that they Are intended to be done before all the world.
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Therefore Augustine makes Christ call all the world to record: Aud•t• Iudae• & Gentes: audi praeputium: audite omnia regna terrena;
Therefore Augustine makes christ call all the world to record: Aud•t• Iudae• & Gentes: audi praeputium: audite omnia regna Terrena;
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Non imp•dio dominationem vestram in h•c mundo; Heare Iewes and Gentiles (saith Christ) heare you that are vncircumcised;Non imp•dio dominationem vestram in h•c mundo; Hear Iewes and Gentiles (Says christ) hear you that Are uncircumcised;
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heare all yee kingdomes of the earth; I hinder not your gouernment or authorities in this world.
hear all ye kingdoms of the earth; I hinder not your government or authorities in this world.
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Compare them now together, and you shall see how the Vicars of Christ agree with their founder:
Compare them now together, and you shall see how the Vicars of christ agree with their founder:
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Christ had no kingdome in the world, and they will haue all the kingdomes of the earth:
christ had no Kingdom in the world, and they will have all the kingdoms of the earth:
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Christ would haue no authoritie to diuide inheritances, and they will haue none to doe it but themselues:
christ would have no Authority to divide inheritances, and they will have none to do it but themselves:
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Christ did not trouble any humane gouernment, and they will not suffer any to be quiet.
christ did not trouble any humane government, and they will not suffer any to be quiet.
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Such cannot be friends of the bridegroome: they must needs be his aduersaries. 〈 ◊ 〉 •m•sp• si sunt, sed aemuli;
Such cannot be Friends of the bridegroom: they must needs be his Adversaries. 〈 ◊ 〉 •m•sp• si sunt, sed aemuli;
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They are not the Vicars of Christ; they are the seruants of Antichrist.
They Are not the Vicars of christ; they Are the Servants of Antichrist.
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They goe not vp and downe vpon the sonne of man, but vpon the man of sinne. Bernard describes them liuely.
They go not up and down upon the son of man, but upon the man of sin. Bernard describes them lively.
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I•a•or, & lat•rae, & volunt•ria pa•p•rtas, haec sunt Mo•a•h•rum insignia; haec vitam solent nobilitare monas•am. Ves•r• autem oculi omne sublime vident; vestri ped•s omne serum •r•m•nt; I•a•or, & lat•rae, & volunt•ria pa•p•rtas, haec sunt Mo•a•h•rum insignia; haec vitam solent nobilitare monas•am. Ves•r• autem oculi omne sublime vident; Yours ped•s omne serum •r•m•nt;
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vestrae linguae in omnibus audiuntur concilijs; vestrae manus omne alienum diripiunt patrimoniam. Labour, Cloister, and voluntary pouertie, were wont to be the cognisances of Monks.Vestrae linguae in omnibus audiuntur concilijs; Vestrae manus omne Alienum diripiunt patrimoniam. Labour, Cloister, and voluntary poverty, were wont to be the cognizances of Monks.
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These were woont to commend the liues of Monkes. But your eies doe now see euery great sight;
These were wont to commend the lives of Monks. But your eyes do now see every great sighed;
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your feet are walking in euery place of assemblies; your tongues are heard in euery consultation;
your feet Are walking in every place of assemblies; your tongues Are herd in every consultation;
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your hands reach at euery mans patrimonie.
your hands reach At every men patrimony.
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Doe you then, my good friends, that are the Lords Vineyard, take heed and beware of these false Prophets, that they steale not your hearts, sheepe in habit, but foxes in craft.
Do you then, my good Friends, that Are the lords Vineyard, take heed and beware of these false prophets, that they steal not your hearts, sheep in habit, but foxes in craft.
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We that are guardians of your Vines, shall, by the grace of God, weaue nets for them with the threeds of the Scripture:
We that Are guardians of your Vines, shall, by the grace of God, weave nets for them with the threads of the Scripture:
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& he that is Christs true Vice-gerent, the Lords anointed, will in his princely vigilancie, catch vs these foxes, these little foxes, that destroy our Vines,
& he that is Christ true Vicegerent, the lords anointed, will in his princely vigilancy, catch us these foxes, these little foxes, that destroy our Vines,
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and make them bring small grapes. I haue deliuered you Christ Iesus, to be a ladder to carry you to heauen:
and make them bring small grapes. I have Delivered you christ Iesus, to be a ladder to carry you to heaven:
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and now nothing remaineth, but to shew the vse of it, which I will do in a word or two,
and now nothing remains, but to show the use of it, which I will do in a word or two,
cc av pix vvz, cc-acp pc-acp vvi dt n1 pp-f pn31, r-crq pns11 vmb vdi p-acp dt n1 cc crd,
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because I dare not abuse your patience longer.
Because I Dare not abuse your patience longer.
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You shall therfore passe vpon him along from step to step, vntill you come to the throane of grace.
You shall Therefore pass upon him along from step to step, until you come to the throne of grace.
pn22 vmb av vvi p-acp pno31 a-acp p-acp n1 pc-acp vvi, c-acp pn22 vvb p-acp dt n1 pp-f n1.
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The first step you shall begin at his natiuitie, wherein, the lesse that he made himselfe in his humanitie, the greater he offred himselfe vnto you in his bounty:
The First step you shall begin At his Nativity, wherein, the less that he made himself in his humanity, the greater he offered himself unto you in his bounty:
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and the baser that he was for you, the dearer hee should be to you.
and the baser that he was for you, the Dearer he should be to you.
cc dt jc cst pns31 vbds p-acp pn22, dt jc-jn pns31 vmd vbi p-acp pn22.
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A childe was borne to vs. Take then the purity that was in his birth, to couer all the impuritie that was found in yours.
A child was born to us Take then the purity that was in his birth, to cover all the impurity that was found in yours.
dt n1 vbds vvn p-acp pno12 vvi av dt n1 cst vbds p-acp po31 n1, pc-acp vvi d dt n1 cst vbds vvn p-acp png22.
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The next step that you make, is to his life, and that is broad with innocencie.
The next step that you make, is to his life, and that is broad with innocence.
dt ord n1 cst pn22 vvb, vbz p-acp po31 n1, cc d vbz j p-acp n1.
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Innocent in his conception, because it was of the Holy Ghost;
Innocent in his conception, Because it was of the Holy Ghost;
av-jn p-acp po31 n1, c-acp pn31 vbds pp-f dt j n1;
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Innocent in the rest of his life, for hee was obedient to the father, &c. Innocent in his affections,
Innocent in the rest of his life, for he was obedient to the father, etc. Innocent in his affections,
j-jn p-acp dt n1 pp-f po31 n1, c-acp pns31 vbds j p-acp dt n1, av av-jn p-acp po31 n2,
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because they were tempered to the pleasure of God; Not my will, but thy will be done. Innocent in his words;
Because they were tempered to the pleasure of God; Not my will, but thy will be done. Innocent in his words;
c-acp pns32 vbdr vvn p-acp dt n1 pp-f np1; xx po11 n1, cc-acp po21 n1 vbi vdn. av-jn p-acp po31 n2;
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Si malo locutus fuero, de malo fe• testimonium: If I haue spoken euill, beare witnesse of the euill.Si Malo Spoken fuero, de Malo fe• testimonium: If I have spoken evil, bear witness of the evil.
fw-mi fw-la fw-la fw-la, fw-la fw-la n1 n1: cs pns11 vhb vvn j-jn, vvb n1 pp-f dt j-jn.
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Innocent in his deeds, and so pronounced by the mouth of his Iudge.
Innocent in his Deeds, and so pronounced by the Mouth of his Judge.
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Innocent euery way, Which of you can conuince me of sinne? In all this innocencie you may say with the Spouse in the Canticles:
Innocent every Way, Which of you can convince me of sin? In all this innocence you may say with the Spouse in the Canticles:
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Dilectus meus mihi, & ego illi; Beloved meus mihi, & ego illi;
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My beloued is mine, and I am his, bone of his bone, and flesh of his flesh; My Beloved is mine, and I am his, bone of his bone, and Flesh of his Flesh;
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and so wee are two, not onely in one flesh, but also in one spirit, which increaseth our comfort.
and so we Are two, not only in one Flesh, but also in one Spirit, which increases our Comfort.
cc av pns12 vbr crd, xx av-j p-acp crd n1, cc-acp av p-acp crd n1, r-crq vvz po12 n1.
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Qui agglutinatur Domino, vnus est Spiritus; Hee that is ioined to the Lord, is one spirit. Qui agglutinatur Domino, vnus est Spiritus; He that is joined to the Lord, is one Spirit.
fw-la fw-la fw-la, fw-la fw-la fw-la; pns31 cst vbz vvn p-acp dt n1, vbz crd n1.
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Hence comes that blessed interchange of indowments, that he hath taken all our sinnes vpon himselfe,
Hence comes that blessed interchange of endowments, that he hath taken all our Sins upon himself,
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and giuen vs all this his innocencie. The third step is the satisfaction of his death;
and given us all this his innocence. The third step is the satisfaction of his death;
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and the Apostle teacheth you, that if one bee dead for all, then all are dead in that one.
and the Apostle Teaches you, that if one be dead for all, then all Are dead in that one.
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And it is certus sermo, a cleere case, that if wee die with him, wee shall also liue with him.
And it is Certus sermon, a clear case, that if we die with him, we shall also live with him.
cc pn31 vbz fw-fr n1, dt j n1, cst cs pns12 vvb p-acp pno31, pns12 vmb av vvi p-acp pno31.
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The next step is the power of his resurrection, wherein you may say, Meum est quod cecidit, vt meum sit quod resurrexit;
The next step is the power of his resurrection, wherein you may say, Meum est quod cecidit, vt meum sit quod resurrexit;
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m•m est quod iacuit intra tumulum, vt meum sit quod as•e•dit•n coelum; That which is fallen is mine, that it may be mine which is risen again: m•m est quod iacuit intra tumulum, vt meum sit quod as•e•dit•n coelum; That which is fallen is mine, that it may be mine which is risen again:
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that is mine which did lie in the graue, that that may be mine which is ascended into Heauen.
that is mine which did lie in the graven, that that may be mine which is ascended into Heaven.
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The next steppe is the glory of his ascension, and from thence it is a ready step to pas•e vnto the throne of grace, where you shall see him sit at the right hand of the Father. There I will leaue you:
The next step is the glory of his Ascension, and from thence it is a ready step to pas•e unto the throne of grace, where you shall see him fit At the right hand of the Father. There I will leave you:
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for I know not where to leaue you better, than at the right hand of God.
for I know not where to leave you better, than At the right hand of God.
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Walke there by faith, vntill hee bring you thither both in soule and body, that you may wa•e then according to sight and kind, to enioy the Father, Sonne,
Walk there by faith, until he bring you thither both in soul and body, that you may wa•e then according to sighed and kind, to enjoy the Father, Son,
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and Holy Ghost, three persons and one God, to whom be all honor and glory now and euermore. Amen.
and Holy Ghost, three Persons and one God, to whom be all honour and glory now and evermore. Amen.
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Hoc autem ideo vt conceptio mea emundet tuam, vita mea instruat tuam, mors mea destruat tuam, resurrectio mea praecedat tuam, ascensio mea praeparet tuam: Porro spiritus adiuuet infirmitatem tuam. Hoc autem ideo vt conceptio mea emundet tuam, vita mea instruat tuam, mors mea destruat tuam, Resurrection mea praecedat tuam, Ascension mea praeparet tuam: Porro spiritus adiuuet infirmitatem tuam.
fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la: fw-la fw-la fw-la fw-la fw-la.
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({ inverted ⁂ }) FINIS.
({ inverted ⁂ }) FINIS.
({ vvn ⁂ }) fw-la.
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