The humiliation of the Sonne of God by his becomming the Son of man, by taking the forme of a servant, and by his sufferings under Pontius Pilat, &c. Or The eighth book of commentaries vpon the Apostles Creed: continued by Thomas Jackson Dr. in Divinitie, chaplaine to his Majestie in ordinarie, and president of Corpus Christi Colledge in Oxford. Divided into foure sections.

SECTION 2. Of the more speciall qualifications, and undertakings of the Sonne of God for dissolving the works which the Devill had wrought in our first Parents, and in our nature, and for cancelling the bond of mankindes servitude unto Sa∣tan.

CHAP. VI. Of the peculiar qualifications of the Sonne of God for dissolving the first actuall sinne of our first Parents, and the reliques of it, whether in them, or in us their sinfull posterity.

1. THe qualifications or undertakings of the Sonne of God for dissol∣ving or remitting such actuall sinnes, as doe not necessarily issue from our first Parents, and for bringing them and us unto greater glory than they affected, doe chal∣lenge their place or proper seat in the Treatise

designed to his exaltation after death, and his conse∣cration to his everlasting Priesthood. Wee are now to prosecute the points proposed in the title of this Section, and in the first place such points as were proposed in the title of this Chapter.

2. The rule is universally true in works natu∣rall, civill, and supernaturall, but true with some speciall allowances, Vnum quodque eodem modo dis∣solvitur, quo constituitur. Though the constitu∣tion and dissolution of the same work include two contrary motions, yet the manner or me∣thod by which both are wrought is usually the same; onely the order is inverted. And wee should the better know how mans first transgres∣sion was dissolved by Sonne of God, if wee first knew how it was wrought by Satan, or wherein the sinne it selfe did properly consist. Infidelity or disobedience it could not bee, for these are symptomes of sinnes already hatched. Whatsoever else it was, the first transgression was pride, or ambitious desire of independent immor∣tality. Now the Sonne of God begun his work where Satan ended his; dissoluing this sinne of pride, by his unspeakable humility. And to take away the guilt of mans disobedience or infide∣lity, which were the symptomes or resultances of his intemperate desires; the Sonne of God did humble himselfe to death, even to the death of the Crosse, reposing himselfe in all his sufferings upon God. The first man was the onely Favou∣rite which the King of kings had here on earth, the onely creature whom hee had placed as a

Prince in Paradise, a seat more than royall or mo∣narchicall, with hopes of advancement unto hea∣ven it selfe. It was a plot as malicious, as cun∣ning, in Satan to dispossesse man of his present dignity, and to throw him downe from this height of hope to hellish slavery; to make him a creature more miserable than the earth, water, or other inferiour element, harboured any. Yet was his misery if wee found the very depth of it, not commensurable to the excessive measure of his pride. The ground or bottome of his pride was lower than the lowest part of the earth, as low as nothing: the height of it reached above the high∣est heavens. Man, who as St. Augustine saith, was but terrae filius, & nihili nepos, the sonne of the earth, and nephew of nothing. Man, who if he had looked back to his late beginning, might have said to the silly earth-worme, Thou art my sister, and to every creeping thing, Thou art my brother; became so forgetfull of his originall, that hee sought (by the suggestion of Satan) to become like his Almighty Creator, who out of the same earth had made him so much more ex∣cellent than all earthly or sublunary creatures, as they were than nothing. But let the first mans pride, or Satans malice in hatching it, and the rest of that sinfull brood, receive all the degrees of aggravation which the invention of man can put upon them: yet the medicine pre∣pared by the Sonne of God, will appeare more ample, than the wound is wide; and more sove∣raigne than it is dangerous. Satans cunning in

working mans fall doth no way equalize the wis∣dome of the Sonne of God in dissolving this work. It is not probable, as was observed before, that Satan could so farre infatuate the first man as to make him affect to bee every way equall with his God, but onely to be like or equall unto him in some prerogative, as in the knowledge of good and evill; and probable it is hee did desire, that his immortality and soveraignty over other creatures might be the one independent, and the other supreme. Now these and all other bran∣ches of pride, whereof wee can imagine the hu∣mane nature by the Serpents suggestion to be ca∣pable, are more than countervailed, every way over-reached by the first degree of the humiliati∣on of the Sonne of God. Hee was not onely like but equall to the Father, not in some one or few, but in all the prerogatives of the Divine nature. Hee was (saith the Apostle) in the forme of God, and (therefore) thought it no robbery to be equall with God. Yet hee vouchsafed to become, not like to man onely, but truely man, more then equall to other men in sorrows and sufferings.

3. Whatsoever equality or similitude with God it was, at which the first mans pride through incogitancy did aime, it was not effected, but af∣fected onely, by way of triall. He could not out of a deliberate choise or setled resolution assure himselfe that hee should become such as hee desi∣red to be. But the Sonne of God, who was truely God, out of unerrable, unchangeable, infinite wisdome, determined with himselfe to become

truely man. How man, whilest man, should be∣come more than man, truely God: neither the wit of man, nor the subtilty of the Serpent could have devised; although (by divine permission or grant) they had been enabled to accomplish, whatsoever to this purpose they could devise or imagine. But the Wisdome and Sonne of God found out a way, by which hee might still conti∣nue God, and yet become as truely man as he was God: a way by which the diversity of these two natures might still remaine unconfused without diversity of persons or parties. Though mans ambition had reached so high, as to aspire from that condition of being wherein God had estated him, to bee absolutely equall with God: yet his ambition had not been equall to that humiliation which the Son of God did not onely affect, but at∣taine unto. For although he became a man of the same nature that Adam was of, or any man since hath been, yet was he a man of a lower conditi∣on; of as low condition as any earthly creature could be: for as the Psalmist in his person com∣plaines (Psal. 22.6.) Hee became a worme and no man, the reproach of men; one whom the very ab∣jects amongst men did think they might safely tread upon with scorne.

4. For the Sonne of God to bee made man, to be made a man of this low estate or condition (whencesoever hee had taken his humane sub∣stance) was a satisfaction all-sufficient to the ju∣stice of God for mans pride; a dissolution most compleat of the first work, that our first Parents

suffered the Devill to work in our nature; if we respect onely the substance of it. But that no part of Satans work, no bond or tie of circum∣stance wherewith hee had intangled our nature, might remaine undissolved: the Sonne of God was made of a woman; and this was to secure the woman, or weaker sex, that hee came to dissolve the works which Satan had wrought in them. For as the Apostle saith; The first woman was in the transgression, not the man; the man at lest not so deepe in the same transgression as the woman. Shee alone (for ought we reade) committed the robbery, in taking the forbidden fruit from off the tree, her husband was the receipter onely: And by swallowing it by the Serpents suggesti∣ons shee first conceived and brought forth death, without her husbands consent or knowledge. Her transgression was twofold: Trust, or confi∣dence in the Serpents promise: want of credence (through pride) to Gods threatnings. To dis∣solve this work of the Devill, so farre as it was peculiar to the woman; the Sonne of God was conceived of a woman, without the knowledge or consent of man. Satan used the Serpent for his proxie to betroth himselfe unto our nature: the holy Ghost by the ministery of an Angel winnes the blessed Virgins assent or accord to become the mother of the Sonne of God. Seeing the first woman became the mother of sinne whilest shee remained a virgin, though then a wife; the Sonne of God would have a virgin for his mother, yet a virgin wife; a virgin affianced to a man. And

thus as the first woman, being not begotten but made of man, did accomplish Satans plot in wor∣king his fall, and corrupting our nature: so the Sonne of God being made man of a woman, doth dissolve this work by purifying what she had cor∣rupted, and by repayring what the first man, and woman had undone.

5. There is a tradition concerning the Messias con∣ception, and his mothers, fa∣ther'd upon an ancient Jew∣ish Rabbin by Petrus Galati∣nus, but as I conjecture, ra∣ther a Commentary upon his owne fancie, or some Mon∣kish Legendary whom hee was pleased to grace. The abstract of this Legend, with his Cōment upon it, is thus. There was one special part of Adams bodily substance pri∣viledged from the contagion of the first sin, and this pro∣pagated by one speciall line unto posterity, untill it came to the mother of the Messias, who from the vertue of this preserved portion of Adams nature, was conceived with∣out originall sinne, as being made out of this substance af∣ter

such a maner as the Messi∣as or Sonne of God was made of a virgin. Sit fides penes Au∣thorem. We know the blessed Virgin was the daughter of Abraham, and the daughter of David, but not by any porti∣on of Abrahams or Davids bo∣dy altogether exempted from such alterations, as the Ele∣mentary vertues of which all mens bodies are made, are sub∣ject unto. Nor was the body of the Messias to be made of any such portion of Adam perpetually exempted from the contagion of sin original, unto the time wherein the blessed Virgin was affianced to Ioseph. The first exemption of any portiō of the humane nature, or substance of Adam after his fall, was granted and wrought by the immediate hand of God in the concepti∣on of his Sonne by the holy Ghost, which was immediatly upon that sweet assent of the blessed Virgin unto the An∣gel Gabriel, Ecce ancilla, &c.

Capnio.

Vellem expressius audire, an veteres He•• braeorum senserint matrem Messiae in peccat-originali concipiendam non fuisse. Galatin. Quamvis ex his quae diximus, satis (utarbi tror) apertè colligatur, hanc priscorum Iudae∣orum fuisse fidem, nedum opinionem: hoc tamen manifestius ex verbis praedicti Rab∣benu haccados habetur: qui eodem in libro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gale razeia, cum ad sep∣timam Antonini Consulis urbis Romae peti∣tionem inter caetera dixisset, propter matrem verò ejus scil: Messiae ait David, Psal. 80. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hoc est, & a••acum quam plantavit dextratua. Dix∣issetque ei Antoninus, Cur mater Dei compa∣ratur abaco, curve dicit, eam a dextra Dei plantatam? Respondit sic Ille, Similis facta est abaco mater Dei. Quandoquidem sicut a••acus est armarium, quod Principes confi∣ciunt ad coll••canda vascula auri & argenti, ut gloriam suam, atque opes omnibus osten∣dant; Ita mater Regis Messiae erat armarium, quod Deus construxit, ut in eo sedeat ipse Messias ad ostendendam gloriam Maiestatis suae cunctis mortalibus. Per id autem quod ait plant••tam esse a dextra Dei, ostendit eam primam esse creaturam Dei in genere huma∣no: sicut dictum est, Micheae. Cap. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 id est, Et egressus eius ab aeternitate, & a di∣ebus seculi. Dicit enim egressus numero mul∣titudinis. Qui•• sunt duo Messiae egressus. Vnus Divinitatis, quae est aeterna ideoque dicit

ab aeternitate. Alter humanitatis, quae in sue matris extat substantia, quae creata est ab hora creationis mundi. Haec ille, quem Iudaei Magistrum nostrum sanctum nuncu∣pant. Ad quorum declarationem notandum est. Quod opinio quorundam veterum Judaeo∣rum fuit, matrem Messiae non solum in men∣te Dei ab initio, & ante secula creatam fuisse, ut paulò superiùs dictum est: verùm etiam materiam eius in materia Adae fuisse productam, ipsamque gloriosam Messiae ma∣trem principalem extitisse, cum eius amore (ut dictum est) mundus creatus sit. Nam cum Deus Adam plasmaret, fecit quasi mas∣sam ex cuius parte nobiliori accepit inteme∣ratae matris Messiae materiam, ex residuo ve∣ro eius & superfluitate Adam formavit. Ex materia autem immaculatae matris Mes∣siae facta est virtus, quae in nobiliori loco & membro corporis Adae conservata fuit. Quae postea emanavit ad Seth, deinde ad Enos, deinde succidaneo ordine ad reliquos usque ad sanctum Iehoiakim. Ex hac demum virtute beatissima mater Messiae formata fuit. Et idcirco eam Zach. cap. 4. suae prophe∣tiae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hoc est petram primariam, recte appellavit. Ex qua ut an∣tiqui Judaeorum exposuerunt, excidendus e∣rat Messias. Neque quidem abs re, cum tempore, gradu, & excellentia primaria fu∣tura esset. Ex qua quidem opinione apertè concluditur, carnem gloriosae matris Messiae non fuisse peccato originali infectam, sed pu∣rissimam a divina prouidentia praeservatam. Quocirca nec anima eius hujusmodi pecca∣tum in conceptione▪ contractura erat. Petrus Galatinus. lib. 7. per totum caput terti∣um.

6 If it were lawfull to moralize such fables (as I take this of Galatinus to bee no better) the best moral I can make of it, would be this. How∣ever there had been many intermediat generati∣ons (as many as S. Luke relateth if not more) be∣tween our father Adam and the conception of the Sonne of God: yet was our Saviour in some respects the immediat Successour of Adam, the onely second Adam: His immediat Successor not in sinne, but of that purity of nature wherein the first Adam was created; and yet withall immedi∣at successor unto that curse which Adam by trans∣gression had incurred, but was not able to expiate nor to beare, save onely by the everlasting death of himselfe and his posterity. And for this reason (if I mistake not) the Sonne of God doth call himselfe, as no sonne of Adam before him did, The Sonne of man, by peculiar title. Yet was this a title, as a 1.1 Maldonat well observes, not of honour,

but of abjection; of greater abjection than the like title given to Ezekiel not by himselfe, but by the Angels: And yet Ezekiel is called by the An∣gel not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Of the difference be∣twixt these two titles which are both exorest in our English by Sonne of man, I referre the Rea∣der to the 49. Psalme ver. 2. and the Commenta∣tors upon it. As the Sonne of God was imme∣diate Successour unto Adam, so he was the imme∣diate heire unto the blessing promised to Abra∣ham, more than heire, the Author and founda∣tion of it: He was likewise immediate Successor unto David, and his kingdome: the onely body in whom the shadow of Gods mercies unto Da∣vid for the good of Israel, and Judah was to be fulfilled. If hee had been immediate Successor unto David onely, this might have occasioned some suspition or distrust, that hee had been the Redeemer of the Jewish nation onely, or of the sonnes of Iacob. Had hee been immediate Suc∣cessor unto Abraham onely, this might have oc∣casioned the like surmise or fancy, that hee had been manifested onely to dissolve the works which Satan had wrought in Abrahams seed ac∣cording to the flesh, which was much more am∣ple than the seed of Iacob. But in as much as the Sonne of God did in time become the sonne of man, the immediate Successor unto Adam, the onely second Adam (though not the first, or se∣cond man from Adam,) This giveth us to under∣stand that he was the next of kindred to all men, as they were men, whether Jewes or Gentiles.

He to whom the redemption of all mankinde did by right of kinred, without partiality, or respect of persons, equally belong. And for this reason hee did not take any created party or person into the unity of his divine person, but the meere na∣ture of man, or seed of Abraham, as sequestred from all personall respects or references.

7. Thus was the Sonne of God to be qualified that his undertakings for mankinde might bee universally beneficiall. But the Basis of his hu∣miliation and undertakings in our flesh, That, from which (being annexed to the dignity of his person) the intensive infinity of the satisfaction for the sinnes of the world, and our redemption from the servitude of Satan did result, was the forme of a servant, which hee voluntarily tooke upon him. A mystery not much looked after, much lesse into, by any Divines, whom it hath been my hap to reade. The most doe scarce make it so much as a comely metaphor, or significant expression of somewhat more than the state or condition of a man. But that the forme of a ser∣vant was a qualification of the Sonne of God di∣stinct from his manhood may thus bee conclu∣dently proved. The nature and essentiall forme of man did arise, and doth remaine in him since his resurrection from death: so did not the forme or condition of a servant; that, lies dead and bu∣ried for ever. By his resurrection from death, he did not onely of a mortall man, become immor∣tall; but from the estate or condition of a ser∣vant, (without the interposition of ought besides

his death) was made both Lord and King of all things created by him. It will therefore bee no digression to treat of the forme of a servant more at large in this method and order. First, wherein the essentiall state or condition of a legall servant, doth consist. Secondly, of the exact correspondencie or identitie of forme betweene legall servitude, and ser∣vitude to sinne and Satan. Thirdly, of the formall identitie betwixt the state and condition of the Sonne of God, whilest hee was in the forme of a servant, and the two other formes and conditions of servants, to wit, legall servants, and slaves to sinne. The onely difference betwixt these three sorts of ser∣vants, is in the matter of their servitude: the forme or essentiall condition is one, and the same in all three. Of the state of legall servants, and of our servitude unto sinne, I have after a po∣pular or vulgar way more copiously discoursed upon severall occasions. The briefe or extract of so much of these discussions, as to my present me∣mory is pertinent to this instant Treatise, must be the subject of the next discourse.

CHAP. VII. Of Legall servants, and of the analogie betwixt their Civill estate, and the estate of wicked men.

1 OF legal servants there were two sorts, one whom we call hired seruants or apprentices, whom a Latinist would rather call Famuli then Servi. Others were Servi, servants properly so called, such as we would properly terme slaves or bondmen. Of slaves and bondmen, their Lords and Masters had a fuller power or dominion than any Master hath over his hired servants. Not the actions onely or bodily imployment, but the persons of slaves or bondmen are at their Masters disposall; they had the same right of dominion over them, which men have over lands which they hold in see sim∣ple, a power to alienate, to sell or set them to any other. And for this reason a slave or bondman is in Scripture called the Inheritance of his Master. Of hired servants the actions or imployments onely are at their Masters disposall, their persons are free: nor are their actions or imployments perpetually at their Masters disposall, but onely so long as the Covenant lasteth, and so farre onely as is covenanted betweene them. The greatest interest that their Masters can have in them is onely such as a man hath in lands and grounds which hee renteth of others: the fruits are entirely his which renteth the grounds: the soile or inheritance is the Lords or owner of it.

The labours or imployments of an hired servant are his Masters onely, his person is in nullîus bonis, it is not the goods or chattell of another: What he can earne or get is his owne, so that hee is as much a free man, as a servant. The true and ori∣ginall difference betweene both these kindes of servants, and a free man, is this: A free man hath power to dispose of his actions or imployments for his best advantage: A servant (whether by Covenant, or a bondman) albeit he hath a reaso∣nable will to desire his own good or preferment, yet hath hee no power or right to dispose of his owne actions, or employments, for compassing that good, which as he is endued with reason, he could project and forcast. For of his employ∣ments or expense of time, hee must give an ac∣count unto his Master. In respect of legall or ci∣vill freedome, that usuall definition is warranta∣ble; Liber est qui vivit, ut vult: He is legally or civilly free which may imploy his labours or ex∣pend his time, as he pleaseth, for his owne good, without the controll or check of others. And he is a legall servant qui non vivit, ut vult, which cannot bestow himselfe or time according to his owne desire or will, but as his Lord or Master shall appoint. His Master by legall right may im∣pose a necessity upon him, either of not doing that which hee desireth to doe, or of doing that which he desireth not to doe. A servant may de∣sire to pleasure himselfe or his friend by his day labour, or other expense of time, but if this hee doe without his Masters consent or approbation,

hee wrongs his Master, who if hee please, may constraine him to doe his businesse, and neglect his owne, or his friends. Againe, a servant may have a desire or resolution, not to gratifie or plea∣sure another (suppose his owne, or his friends enemie) by his service or employments, and yet if he be his Masters friend, hee may compell him to doe that partie whom hee mislikes, that good office, or service, which hee would not. Briefly, every servant hath a freedome of will in matters civill, but no arbitrium, no freedome of power, or right to dispose of himselfe, or of his actions for accomplishing that which he may freely will: hee must frame his course of politick or civill life ex arbitrio Domini.

2. From this difference of estate, or conditi∣on of a free man, and a servant, the Heathens did by light of nature rightly inferre; that every vitious man (though a Lord, though a Prince, or Monarch) was a true slave to his owne lust, or leud desires: that every wise, and temperate man, though a bondman for his legall state and condition, was a true free man. The Roman Orator in his Paradoxes (as he entitles them) to this purpose, was an Orthodox. And the Argu∣ments which the Slave in the Satyricall Poet brings to prove his Master to bee a greater slave than himselfe, are unanswerable, Tune mihi Domi∣nus, rerum imperiis hominumque Tot tantisque minor; Are you a Lord, and I a slave, when as you may bee commanded by more men, and by more de∣sires, than I am subject unto? The slave acknow∣ledged

no more Masters than this one, whom if it would please but to say the word, his freedome might without difficulty be obtained, if the Prae∣tor of the City would but vouchsafe (by his Ma∣sters leave) to lay his white rod upon him, and cause him to be turned once or twice about with some few other Ceremonies, he could be turned out of a slave into a free Citizen, in the space of an houre: whereas, if his Master had been turned round, (till his senses had failed him) in case the Praetor would have laid his rod an hundred times upon his head, hee could not have wound him∣selfe out of those bonds of servitude wherein his lusts had insnared him. This slave had observed, that his Master would often commend the fruga∣lity and temperance of the ancient Romans, and often desire that hee, and other moderne Ro∣mans, might live as they did: yet if any great man, or good neighbour would invite him to a luxurious feast, or if any foolish pleasures, with whose excesse he had been formerly stung, should proffer themselves, he had not so much power to resist or restraine them, as this slave had to neg∣lect his designes or commands, when they did displease him. And for his Master to be drawne thus every day to doe that which in his retired and sober thoughts he did most dislike and con∣demne, was in his judgement a greater slavery than any bodily servitude. If the reasons which these and other Heathens often used to prove vi∣tious men to bee the onely true slaves, had not been the dictates of the law of nature written in

our hearts, or reasons unanswerable; the Apo∣stles of Christ, yea Christ himselfe would not have used the like. Know yee not (saith S. Paul, Rom. 6.16. as if it were a shame in this point to be ignorant) that to whom yee yeeld your selves ser∣vants to obey, his servants yee are to whom yee obey: whether of sinne unto death, or of obedience unto righ∣teousnesse. And S. Peter tells us of some, who whilest they promise liberty unto others, they them∣selves were servants unto corruption,: for of whom a man is overcome, of the same is hee brought into bondage, 2. Pet. 2.19. So our Saviour saith, Ioh. 8.34. Whosoever committeth sinne, is the servant of sinne. And of him no doubt our Apostle S. Iohn learned that doctrine; Hee that committeth sinne, is of the Devill: a servant of his.

3. But albeit the wiser sort of Heathens did by light of nature know, that every vicious man was a slave or servant to his owne lusts or desires: yet the greatest danger which they apprehended from the servitude, was but feare of satyricall censure for preposterous basenesse in subjecting reason, to sensuality. That their owne desires, lusts, or affections, were maintained and cheri∣shed by a forreigne enemie, as so many rebells to wage warre against their immortall soules, or that their consciences being subdued by lust, should bee everlastingly subject to so cruell a Tyran as the Devill is, were points wherein the Prince of darknesse had blinded the eyes of the wisest Hea∣then. And would to God wee Christians, to whom the Lord hath revealed thus much, could

see or heare so much concerning this doctrine, as would make us perfectly understand, or lay to heart the inestimable danger wherein wee stand, whether in respect of the fast hold which this Tyran by our corrupted nature and custome hath got of us, or of the miserable usage which will follow, if he and sinne finally prevaile against us. But this is a common place, for which every man may finde a fitter Text in his owne heart, then any other man can chuse for him, and mat∣ter of more ample and pertinent discourse upon it, than reading of many books can suggest unto him. All that I have here to say concerning this point is, to request the Reader to examine his owne heart, and calculate his non-performances of what (I presume) hee often seriously inten∣ded, and perhaps hath vowed. His duty it is to open the wounds of his conscience, either to God alone in secret, or to such as God hath ap∣pointed for the Physicians of his soule and con∣science. My purpose is to prepare the plaister or medicine, and to informe him how to ap∣ply it.

CHAP. VIII. The Sonne of God was properly a servant to his Fa∣ther, yet not by birth as hee was the sonne of his handmaid, but by voluntary undergoing this hard condition for the redemption of man.

1 TO free us from this miserable ser∣vitude unto sinne, (which alone doth wound our conscience) the Sonne of God did freely and vo∣luntarily take upon him the forme of a servant. The parts of his peculiar service were in generall two: The one, to conquer Sa∣tan, who was by right of conquest our Lord: The other, to reconcile us to grace and favour with God; to make us first servants, then sonnes, and lastly kings and priests to his, and our heavenly Father. These two parts of his peculiar service unto his Father, (for unto him alone hee was a servant) exhibit the most admirable paterne of justice, mercie, and loving kindnesse, as well in God the Father, as God the Sonne, that the wit of man or Angels can contemplate. First it was a paterne of justice, never after to bee parallel'd for God the Father to exact satisfaction for our sinnes, at the hands of his deare and onely Sonne. Unto this unmeasurable act, or exercise of justice upon the Sonne of righteousnesse, his mercy to∣wards us miserable sinners was fully commensu∣rable. For whatsoever hee suffered for our sakes, was from his Fathers and his owne mercy and

loving kindnesse towards us. Againe, so infinite was the justice of our gracious God, that even whilest hee shewed his mercy, and loving kind∣nesse towards us, he did vouchsafe to give (as we say) the Devill himselfe his due, and to observe the law of Armes or Duell with this Prince of Rebels, his subject by right of Creation, but pro¦fessed enemie by resolution. Albeit this grand Rebell after his revolt from God, had conquered man, and made him (by treachery) of Gods ser∣vant and sonne, a meere slave unto himselfe; the righteous Lord would not deprive this mighty Lion, and greedy Wolfe of his prey, by any other meanes, than by right of conquest gotten over him by man. Hee did not arme a legion of Angels, nor summon the whole host of visible creatures against him, nor use his omnipotent and absolute power to destroy or annihilate him, or as then to shut him up in the everlasting pri∣son. The exercises of such power whether im∣mediatly by the omnipotent Creator himselfe, or by his creatures, had been more than Satans matches, upon equall termes, or weapons. Exer∣cise of strength was not the first way in the wise∣dome of God to conquer pride, ambition, or vaine glory, though these must bee quelled with the power and strength of the Sonne of God, whom it pleased the Father at the first onset to weaken, by laying our first Parents infirmities, and their posterities upon him. These were the weapons by which he foiled the old Serpent, and obtained the victory by managing our weaknesse

and infirmities, better then our first Parents did those great abilities, wherewith their Creator had endowed them to resist temptations. The weapons which the old Serpent used in the con∣quest of our first Parents, and by which hee re∣tained their posterity in continuall slavery, were their owne desires and affections; these hee im∣proved so farre that they became unweeldy. And he having gotten (as wee say) the better end of the staffe, did wrest our wills at his pleasure, to doe those things which God forbids us to do, and make us furious executioners of his cunning con∣trivances against our own soules. The particulari∣ties of his sleights or cunning for bringing us in∣to thraldome inextricable, (unlesse the Sonne of God set us free) are elswhere deciphered. These two are the maine generals: First, the extension of our naturall desire of things within their bounds good and pleasant. Secondly, the im∣provement of our feare of things distastfull to nature, as of death, disgrace or torture. Now that the Sonne of God might thus beate him at his owne weapons, it was necessary that he should first take upon him the forme or essentiall condi∣tion of a servant: for without this, first volunta∣rily undertaken by him, the rule of justice could not possibly have suffered him, to have suffered so much as he did, for our redemption. Wherein then did the state, or condition of a servant, which he tooke upon him formally consist? Or when did he first become a servant? from the first mo∣ment of his birth or conception?

2. I cannot brooke their opinion, who think our Saviour was by birth a legall servant, as being filius ancillae, the sonne of an handmaid or bond∣woman. This grosse heresie hath been well refu∣ted by some late Schoolemen, whose names I now remember not, nor the names of the Au∣thors or abettors of this opinion. The mother of the Sonne of God was indeed ancilla, an hand∣maid, but to him onely whose service is perfect freedome. So the Psalmist in the person of the Sonne of God (to be manifested in our flesh) or as his type, directs his prayer, Psal. 116.16. O Lord truely I am thy servant, and the sonne of thy hand∣maid. CHRIST (as all Christians grant) was the Sonne of Gods Handmaid, after such a man∣ner, and in such a sense, as never any man besides him was. For hee was the promised womans seed, and the sonne of a woman in such a sort, as hee was not the sonne of any man. Againe, hee was the servant of God, after such a peculiar manner, as neither man or woman had been, or ever shall be. But how doth this peculiar service of his fit our servitude unto sinne? Even as the medicine doth the disease, or as the plaister doth the wound for which it is prepared. In the Sonne of God made man there were two distinct wills; the one truely Divine, the other truely humane. To deny this distinction of wills in Christ, were to revive the heresie of the Monothelites so cal∣led, because they held but one will in Christ; to wit, the Divine. An errour into which they haply fell (as many since their time have done

into a worse) by not distinguishing betweene voluntas, and arbitrium. Our Saviour CHRIST whilest hee lived here on earth, had a reasonable will of the same nature, or quality our will is of (sinne excepted.) And by this will he could not but desire his owne particular good; as health, welfare, and other lawfull contentments of the humane nature, which are requisite to true joy or happinesse. But in as much as the Sonne of God from the beginning of mans servitude unto Satan became our Surety, & to make satisfaction for our sins did in the fulnesse of time take our nature upon him: hee did wholly submit his rea∣sonable will, all his affections and desires unto the will of his heavenly Father. And in this re∣nouncing of the arbitrament of his will, and in the entire submission of it unto the will of his Father, did that forme of a servant, whereof our Apostle speakes, formally consist. For unto the essentiall definition, or constitution of a servant, these two onely concurre. First, the use of reason. (for fooles, infants, or reasonlesse creatures can∣not bee servants) Secondly, Carentia arbitrii proprii, want of right or arbitrary power to dis∣pose of their bodily actions or employments, ac∣cording to the desire or lawfull choise of their reasonable will. So then the generall definition, or abstract forme of a servant is univocally the same, 1 in legall servants, 2 in servants to sin, and 3 in the Sonne of God, during the time of his humiliation here on earth, or whilest hee became hostage for our Redemption, But the service of

these three sorts of servants is in the concrete most different. And the difference ariseth from the matter or subject in which they are respe∣ctively deprived of proper right, or arbitrary power to dispose of themselves, or of their acti∣ons. A legall servant wants power to dispose of his employments or bodily actions in matters temporary concerning this life. Servants to sin (such all the sonnes of Adam are by nature) want power to dispose of their actions, or course of life in matters morall, spirituall, or such as concerne their consciences. All, and every one of us have a desire to be happy, and yet all of us until we be freed by the Son of God from this na∣turall servitude, are by the prince of darknesse usu∣ally diverted from this strait way which leads to happinesse, unto the crooked by-paths which tend to death, and inextricable misery. The Sonne of God although according to his humane nature, hee had a reasonable will and desire of happinesse, which could never in any particular become exorbitant, or diverted from that which is most holy and just: yet even hee in the dayes of his humiliation wanted power to reape the wages of righteousnesse, or fruits of holinesse. Though joy and comfort was as pleasant to him, as to any man besides, though compleat happi∣nesse was due unto him, as hee was a most just and righteous man personally united to the Son of God: yet having taken upon him the forme of a servant hee did with unspeakeable patience, and obedience, beare all the griefes and sorrows

which Satan and his instruments, by divine per∣mission, could invent against him, and cheerefully undergoe the heaviest burden which his hea∣venly Father was pleased to lay upon him for our redemption.

3. From this peculiar condition of a servant which the Sonne of God did voluntarily take up∣on him, that maine objection which some mo∣derne Arrians or Photinians make against the absolute satisfaction of our Lord Redeemer, for our sinnes, may easily bee answered, or rather will dissolve it selfe. God (say these men) could not without tyrannicall injustice require full sa∣tisfaction for the misdemeanors of all wicked and naughty men from one most just, and holy man. To slay the righteous with the wicked, that bee farre from thee, O Lord, was the saying of Abraham to God, Gen. 18.25. But farther surely it is, and al∣wayes hath been, from the Judge of all the world, (who is the eternall living rule of justice it selfe) to put the innocent and righteous, to the lingring and cruell tortures of an ignominious death, for redeeming wicked and cruell men from deserved death; or to purchase not the impunity onely, but the advancement of willfull rebelle, by the severe punishment of his deare, and onely obe∣dient Sonne.* 1.2 This objection (as was in the for∣mer Treatise intimated) would pierce deepe, if wee were disarmed of those Christian principles which these moderne heretiques have cast aside, to wit, the plurality of persons in the Trinitie, and the Onenesse of person in the Sonne of God,

CHRIST JESUS, God and man; even whilest he was invested with the forme of a servant. We beleeve, and confesse as they doe, there is but one God; and yet in this God, wee acknowledge as they doe not, unum & alium, one person of the Father, another of the Sonne, another of the holy Ghost, such a distinction of capacities that the Father, not the Sonne exacts satisfaction for mans violation of the eternall and indispensable rule of equity and justice: that God the Sonne, not God the Father, did become mans surety, and undertake to make full satisfaction for all his sinnes.

4. Now he that will make satisfaction to an∣other must have somewhat to give of his owne, so his owne, as it is not the others to whom it is given. What then had the Sonne of God to give by way of satisfaction unto God the Father, or to the holy Ghost, which was so his owne, as it was not theirs? Onely that part of our nature which hee tooke from the substance of his mother into the unitie of his Divine person. In all other parts of our nature, over all other parts of this universe, God the Father, and God the Holy Ghost had the same interest, or right of dominion with the Sonne. Now this part or our nature be∣ing thus assumed into the unitie of the Second Person: The Sonne of God, and the Sonne of the blessed Virgin doe not differ, as party and party. There is unum & aliud, one nature of the God∣head, another of the manhood, non unus, & alius, not one person of the Godhead, another of the

manhood. The Divine nature in the person of the Sonne, is the onely party which undertooke our redemption: the humane nature assumed into the unity of his Person, was but his qualifi∣cation, an appendance, or appurtenance, no true part of his Person. And (as heretofore hath been observed) albeit the flesh of the man Christ Jesus was Caro humana, non divina,* 1.3 flesh of the same nature and substance with our flesh: yet were his flesh and blood more truely the flesh and blood of the Sonne of God, than of the man CHRIST JESUS: the humane body more truely and properly his owne, than our bodies are ours. Now our flesh, and bodily parts are said to bee our owne, not so much because they are parts of our nature, as because they are appurte∣nances of our persons, or because wee have a pe∣culiar personall right or power so to dispose of them, as to make them no parts of our nature. Wee accompt it no unnaturall part in wise men to cut off any rotten or putrified member, rather than suffer the whole body besides utterly to pe∣rish. In some certaine cases, publicke Societies, or Communities of men (none of which have the like peculiar authority over the meanest free private member, as every owner of a body natu∣rall hath over his teeth, his toes, his fingers, or other lesse principall part necessary for some uses onely: not for the preservation of the whole) have by publique consent designed sometimes some principall members of the Communitie, sometimes members lesse principall, not condem∣ned

of any crime, as sacrifices for redeeming others from present danger, or for securing po∣sterity from servitude, or oppression. And when outrages have been committed by great Armies, the Authors or principall Incentives of the mu∣tinie being unknowne, or not convicted by legall proofe, the expiation hath usually been made by decimation. Every tenth man hath by whole∣some discipline of warre been punished accor∣ding to the demerits of the crime committed. But albeit every tenth man since Adam had been by him and his successors consent devoted to death, or lingring torture farre worse than death: their execution could have made no expiatiō, no satisfaction unto God for the transgressions of the whole Community. The attempt of the medicine would have increased the malignity of the univer∣sall disease. Yea albeit the Son of God could have been by man intreated to practice this cure which is used by private wise men for preservation of their naturall bodies, or by great Commanders for preuenting mutinies or losse of Armies: all this had not been sufficient to have redeemed the world, or the whole Community of men from utter ruine and destruction; or (which is worse then both) from everlasting servitude unto Sa∣tan. Men by art, or rather Artists, by the gui∣dance of Gods providence, have found out reme∣dies against venemous diseases by medicinall con∣fections of venemous ingredients. The poyso∣nous bitings of the Scorpion are usually cured by the oile of Scorpions: and of the flesh of some

Serpents, Physicians make soveraigne antidotes for preventing poison, or for curing venemous diseases. But the venome which the old Serpent had diffused, not through the veines onely, but through the whole nature of man, was not cura∣ble by this course of physick. The old Serpent was to be destroyed, but not to become any in∣gredient in this Catholique medicine, whereby the humane nature was to be cured. That, by the wisdome of God was taken out of the nature and substance wounded, not from the substance which did wound or sting. But this part of the nature wounded, which was to bee the medicine for the rest, was first to bee perfectly cured, and throughly purified by personall unition to the Sonne of God. And being thus purified, and cleansed from all spot of sinne, it was disfigured and mangled that the blood of it might bee as a balsamum, and quintessence to heale the wounds, and sores of our corruption. If it were the will and pleasure of the Sonne of God to submit his most holy body unto the good will, and pleasure of his most holy Father; if with his consent and approbation it were bruised, and mangled: here was no wrong done to any man, but on Gods part rather a document of his unspeakable love unto mankinde: Love unexpressible on God the Fathers part that would suffer his onely Sonne to take upon him the true forme of a servant, and undergoe such hard service for us: Love unex∣pressible on God the Sonnes behalfe that did so willingly expose his humane body to paine and

torture for our redemption. Here was no wrong at all either to the Sonne of God from God the Father, or to the humane nature of Christ from the Godhead, or Divine person of the Sonne; rather all indignities, and harmes which were done unto the man CHRIST JESUS by Sa∣tan, and his instruments did redound unto the Sonne of God. The humane nature was the one∣ly subject of the wound and paine. The Sonne of God was the onely subject (if wee may so speake) of the wrong, the onely party or person wronged by Satan and his instruments; but no way wronged by the Father, much lesse by him∣selfe, as having free power to put that part of our nature which he assumed, unto what service so∣ever his Father would require. Concerning this last qualification of the Sonne of God, I have no∣thing more to say in this Treatise, save onely how it was foretold, or foreshadowed. The pre∣dictions that the Sonne of God, or the Messias, should become a servant, are frequent in the old Testament, and will here and there interpose themselves in some ensuing discussions of his un∣dertakings for dissolving the works of Satan. The next inquirie is, how it was foreshadowed, or ty∣pically foretold.

CHAP. IX. Gods servant Job the most illustrious Type of the Sonne of God, as hee was invested with the forme of a servant.

1 THe forme of a servant which the Sonne of God did take up∣on him, was foreshadowed by all those holy men (Prophets or other) which are by sacred Writers instiled the Servants of God. A title not usually gi∣ven to many Kings or Priests, not once (I take it) by God himselfe unto Abraham; though he were the greatest of holy men, which were but men; the father of the faithfull, whether Kings, Priests, or Prophets: the onely Prophet, Priest, or other, which (to my remembrance) was instiled the friend of God. Moses, Aaron, and David, are sometimes instiled the servants of God, by God himselfe. Yet were these three (respectively) more illustrious types of the Sonne of God, as he was to bee made King, Priest, and Prophet, than of him as hee tooke the forme of a servant upon him. Of CHRIST JESUS as hee was in a peculiar sort the servant of God, Iob the most remarkable paterne of patience (before this Son of God was manifested in the flesh) is the most exact type or shadow; not for his qualifications onely, but in his undertakings. Iobs conflicts with Satan, and wrestlings with temptations are more

expresly recorded, and more emphatically ex∣prest, than any mans besides, before the onely Sonne of God became the Sonne of man, and ser∣vant to his heavenly Father. Satan by speciall leave obtained from God (but so obtained by God as challenger) did combat or play his prizes with this servant of God, at two the most pre∣valent weapons, which his cunning and long ex∣perience upon all aduantages, which the weak∣nesse of men (from the fall of Adam) did afford him, could make choise of. And these two wea∣pons were; [hope of good things, and feare of evills temporall] which this great usurper did presume were at his disposall, either by right of that conquest which hee had gotten over the first man, or could obtaine by Gods permission to en∣snare the first mans posterity. The direct and full scope of all our hopes is felicitie; and so is mise∣ry the period of all our feares. Unto felicity three sorts of good things are required, Bona ani∣mae, bona fortunae, bona corporis. The endowments and contentments of the reasonable soule; health with ability, and lawfull contentments of the bo∣dy; competency of meanes or worldly substance, which are subservient to both the former en∣dowments and contentments of soule and body. No misery can befall man, but either from the want of some one or more of these three good things which are required to happinesse (as the Philosophers conceived it) or from their contra∣ries. All the evills which men naturally feare, are either evills incident to the body; as sicknesse,

paine, torments, death, want or losse of goods, or worldly substance, losse of good name, dis∣grace or ignominy, imputation of folly, which are no lesse grievous to the rationall part of man, than paine or griefe are to the part sensitive; more grievous by much to ingenuous men, than losse of goods, than want or penury. For as an heathen Satyrist well observed;

Nil habet infoelix paupertas durius in se, Quam quòd ridiculos homines facit.

The shrewdest turne that poverty can doe to any mortall creature, is to expose him unto contempt or scorne. By feare of all these three evills Satan driveth most men into his snare of servitude; as many, if not more, as hee drawes into the same snare by hope of good things. By every one of these three evills, by the very least of them, if we take them single, hee had caught so many as hee thought sufficient to make up this generall in∣duction: [That none could escape his snares or springes, so hee might be permitted by God to take his opportunities for setting them.]

2. Iob was a man as happy as any man before him had been, according to that scale of happi∣nesse which Philosophers could hope for in this life, or could make any probable ground of bet∣ter hopes for the life to come. There was a man (saith the Text) in the land of Vz, whose name was Iob, and that man was perfect and upright, and one that feared God, and eschewed evill. This is a

fuller expression than any Philosopher could make of the principall part of happinesse, that is of a minde richly endowed with all kinde of ver∣tues moral; and more than so, with spirituall graces. And there were borne unto him seven sons, and three daughters; these were more than bona corporis, more than parts of his personall consti∣tution, which besides these was exceeding good. His substance also was seven thousand sheepe, and three thousand Camels, and five hundred yoke of Oxen, and five hundred shee Asses, and a very great houshold (or husbandry, great store no doubt of ser∣vants which were part of his worldly substance) so that this man was the greatest of all the men of the East. Here was a great measure of those things which Philosophers call bona fortunae, goods of fortune, or (as we now say) goodly meanes, faire revenues. Iob was a richer man for those times in respect of others, than any man this day living is in respect of our times. Yet this goodly Cedar in his full height was sound within, and straight without, unshaken by any blasts of for∣mer temptations, untill the Lord himself appoin∣ted him to bee a Dueller with Satan. The chal∣lenge made by Satan is very remarkable. There was a day when the sonnes of God came to present themselves before the Lord, and Satan came also a∣mong them. And the Lord said unto Satan, whence commest thou? Then Satan answered the Lord and said, From going to and fro in the earth, and from walking up and downe in it. And the Lord said unto Satan. Hast thou considered my servant Iob, that

there is none like him in the earth, a perfect and up∣right man, one that feareth God, and escheweth evill? ver. 6, 7, 8. Satan would not beleeve the Lords commendations of this righteous man: for hee answered the Lord, and said, Deth Iob feare God for naught? Hast not thou made an hedge about him, and about his house, and about all that hee hath on everie side? Thou hast blessed the work of his hands, and his substance is increased in the land. But put forth thine hand now, and touch all that hee hath, and hee will curse thee to thy face. After the Lord had per∣mitted Satan to try the utmost of his skill at this first weapon [losse of goods, and losse of chil∣dren.] Iob by his Antagonists confession came off with honour: hee still continued Gods faithfull servant. He arose (saith the text) upon the heavy newes of his universall losse of goods and chil∣dren) and rent his mantle, and shaved his head, and fell downe upon the ground, and worshipped and said, Naked came I out of my mothers wombe, and naked shall I returne thither: the Lord gave, and the Lord hath taken away: blessed bee the Name of the Lord. In all this Iob did not sinne, ver. 20, 21, 22. Yet is not Satan his Antagonist daunted with this baughle, but craves leave to try his skil at another weapon; for so it followes: Againe, there was a day when the sonnes of God came to present themselves before the Lord, and Satan came also among them to present himselfe before the Lord, &c. And the Lord said unto Satan, Hast thou considered my servant Iob, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth

evill? and still hee holdeth fast his integrity, although thou movedst me against him, to destroy him without a cause. And Satan answered the Lord and said, Skin for skinne, yea all that a man hath, will hee give for his life. But put forth thine hand now, and touch his bone and his flesh, and hee will curse thee to thy face. And the Lord said unto Satan, Behold hee is in thine hand, onely save his life, Chap. 2. ver. 1, 3, 4, 5, 6. Having this licence granted him, hee fore∣slowes no time for putting it in speedy execution. So went Satan forth from the presence of the Lord and smote Iob with sore boiles, from the sole of his foote unto his crowne: and he tooke him a potsheard to scrape himselfe withall, and hee sate downe among the ashes, ver. 7, 8.

3. In the first temptation (which was losse of goods) Iob did not sinne so much as in word. So farre hee was from sinning in word, so farre from murmuring at this sudden change, that he setteth a copy not of patience onely, but of thanksgi∣ving for temporall crosses or calamities. In the second temptation, which was more terrible, hee so far a while resisted, as if hee had purposed to make an atonement for Adams sinne, in rashly yeelding to his wives suggestion. For when Iobs wife did seeke to misperswade him, Dost thou still retaine thy integrity? Curse God and die; hee thus replied: Thou speakest as one of the foolish wo∣men speaketh. What? Shall we receive good at the hand of God, and shall we not receive evill? ver. 9, 10. Yet that Iob in the continuance of this second temptation did not sinne, is more than the word

of God will warrant us to avouch. Certainely he was a sinner, and did actually sinne in this temp∣tation, though not in so high a degree, as his mi∣serable comforters supposed him to have sinned, long before this misery did befall him. They thought the excesse of his afflictions in respect of the ordinary afflictions which other men did suf∣fer, did presuppose an excesse of sinne in him, and that his present sufferings did convince him of former hypocrisie, which is the worst of sins. Yet some ground they had of this perswasion or suspition: for few or none within their memo∣ry, or before their times had fallen into such a depth of misery, as Iob now had done, without some excessive height of sinne in some one kind, or other. Yet Iobs friends in the extent of their collections did if not grosly sinne, yet fowly erre in their particular application. For Iobs case was extraordinary: his temptations were with∣out all former example. In respect or order of time, hee was the first and most remarkable pa∣terne of patience, which the Scripture hath pro∣posed unto us. No righteous man, or true ser∣vant of God before him had been so afflicted ei∣ther in body, in losse of goods, or esteeme with men, with friends especially, as this most upright and faithfull servant of God was. The titles gi∣ven him by God himselfe of perfectnesse and up∣rightnesse extraordinary, if wee compare them with his extraordinary temptations and grievan∣ces, doe argue, that hee was the servant of God after a more peculiar maner than others had been;

a remarkable servant not onely in respect of his sanctity and integrity, but as a speciall type and figure of the Sonne of God, who was in succee∣ding ages to take the forme of a servant upon him, and in this forme to be exposed to more ter∣rible combats with Satan, than Iob had been, al∣though as man he were more upright and righte∣ous than Iob. And besides such Saints of God, as were peculiar types of the Sonne of God, or of the man CHRIST JESUS in the dayes of his affliction; That induction made by Eliphas, Iob 4. ver. 7, 8, 9. was universally true in respect of those times, and these ensuing. Remember I pray thee, who ever perished being innocent? or where were the righteous cut off? Even as I have seene, they that plough iniquity, and sow wickednesse, reape the same. By the blast of God they perish, and by the breath of his nose-thrills are they consumed. That of the Psalmist (whether David or some other) was universally true, not of his times onely, but of after-times also, though true of later times with the former allowance or exception, of such as were speciall types of Christ in his affliction. I have been young, and now am old, yet have I not seene the righteous forsaken, nor his seed begging their bread, Psal. 37.25.

CHAP. X. How the Sonne of God did conquer Satan at those weapons, wherewith hee had conquered our first Parents.

1. THat the Sonne of God was manife∣sted to dissolve the works of the Devill, our Evangelist S. Iohn hath taught us: and S. Iohn Baptist had told him, and others as much be∣fore. I knew him not (saith this his forerunner) but that he should be manifested unto Israel, therefore I come baptizing with water, And Iohn bare record, saying, I saw the Spirit descending from heaven like a Dove and it rested upon him, Ioh. 1.31, 32. But did this manifestation declare, or manifest his purpose to dissolve or destroy the works of the Devill? Yes. Immediatly upon his baptisme, hee gave Israel and the world just proofe, that the end of his manifestation, was to take away the sinnes of mankinde, and for this reason hee began to untwist that triple cord, wherewith our first Parents, and in them their whole poste∣rity were bound by Satan. For albeit the first sinne found entrance into our nature by incogi∣tancy, and had its period or accomplishment in pride; yet were not pride or incogitancy the on∣ly strings of that snare, wherein Satan had taken us. The bonds and ties by which hee tooke, and holds us captive, are mentioned by S. Iohn in his first Epistle, 2. Chap. ver. 15, 16. Love not the world,

nor the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father, but is of the world. From these three heads or sources, all the overflowing of ungodlinesse may be deri∣ved; and these found entrance into this visible world through our first Parents folly, and Satans subtilty. For albeit the lust of the flesh, the lust of the eyes, and the pride of life, tooke their di∣stinct specificall being, or live-shape from the first sinne, yet were the seeds of all these sinnes sowen by Satan in our first Parents soules and senses, before the body of sinne with its mem∣bers were framed, or animated.

There was an extravagant desire of the eye, an irregular ap∣petite of the flesh, by which the Serpent tolled on the first woman to eat the forbidden fruit; and the eating of it did hatch this three-fold brood in kinde.

The woman (saith Moses Gen. 3.6.) saw (through false spectacles of Satans ma∣king) that the tree was good for food: (here was the embryon or seed of the lust of the flesh) and that it was pleasant to the eye; (here were the first lineaments of the lust of the eye) and a tree to bee desired to make one wise: (this was the inchoation of the pride of life) And shee tooke of the fruit thereof and did eate, and gave also to her husband, and hee did eate: and by their eating, the former desire of forbidden food was turned into the lust of the flesh: The curiosity of the eye was turned into the lust of the eye; and the desire of know∣ledge

or proper excellency, was changed into the pride of life. So that the truth of S. Iames his ob∣servation, Chap. 1. ver. 13, 14. was remarkably ex∣perienced, in the manner of our first Parents fall. Let no man say when hee is tempted, I am tempted of God. For God cannot bee tempted with evill, neither tempteth be any man. But every man is tempted when hee is drawen away of his owne lust, and entised. Then when lust hath conceived, it bringeth forth sinne; and sinne, when it is finished, bringeth forth death. Now to dissolve these three temptations or cords of vanity, wherewith our first Parents were taken captives: the Sonne of God, immediatly upon his Baptisme, was led by the Spirit into the wil∣dernesse to be tempted.

2. Our first Parents being placed in Paradise (a place furnished with variety and plenty of food) by too much indulgence unto their appe∣tite, or by incogitancie to bridle it by reason, could not abstaine from that fruit which onely was forbidden them. Power they had to have abstained: but they did not use it, when they had no necessity, no urgent provocation to eate at all, much lesse to eate of that fruit. The Sonne of God made a man more subject to bodily harmes by long forbearance of meat, than our first Parents were: after forty dayes continuance in a vast and barren wildernesse, wherein no food or fruit did grow, could not in his hunger bee tempted to eate any food which the ordinary providence of God did not reach unto him. In∣geus iedam necessitas, Necessity (as we say) hath no

law: there is no fence against it: Cogit ad turpia, it makes men, otherwise honest, to doe many things which are not comely. And, for this rea∣son the great tempter at the first bout, assaults our Saviour with this fiery dart of necessity. If thou be the Sonne of God, command that these stones be made bread. As if he had said, Long fasting hath made it apparant that thou art a man subject to weak∣nesse and infirmity; and (if thou be withall the Sonne of God) thou canst, and a necessity is laid upon thee, as man, to provide thy selfe of food, for without food man cannot live. Yet this fiery dart (though steeled and pointed with the temp∣ting delight of manifesting his owne worth or excellencie) is wholly diverted by that shield of Faith: It is written, Man shall not live by bread one∣ly, but by every word which proceedeth out of the mouth of God: So Moses had said unto Israel, I fed thee with Manna, to teach thee, that man liveth not by bread, but by every word which proceedeth out of the mouth of God, doth man live.* 1.4 Israel then did live for a long time both by Manna, and by the word of God; on which, without Manna, they would not have relied. Manna was as the body, and the word of God spoken by Moses, as the soule, or spirit of that food, by which they lived: both Manna, and that word of God, make but an Em∣blem or type of the eternall Word of God, who is the food of life; Life it selfe; and yet at this time (as man) was an hungred. So then, as hee was the Sonne of God, hee was able of stones to make bread, and as he was a man subject to infir∣mities,

hee had just occasion at this time to use his power. Yet as man invested with the forme of a servant, he could not be induced to use this power. For as hee often professeth, he came not to doe his owne will; no not in things lawfull and most agreeable to nature: but the will of him that sent him, though that did enjoyne him to doe or suffer things most displeasant to nature. This was the time, wherein he was by his Father appointed to conquer the irregular appetite of the sense of taste, and the lust of the flesh.

3. Our first Parents being Gods Vicegerents here on earth, Lords of all his visible creatures, not therewith content, by Satans inticements as∣pired to be like unto God, higher than Angels, than other powers or principalities. The Sonne of God, albeit hee were by nature Lord of men, and Lord of Angels; cannot be allured to exer∣cise his command over them, albeit they were commanded to attend him. Satans pretence in his second assault was very faire, and seemed to be countenanced by Scripture. If thou bee the Sonne of God, cast thy selfe downe, for it is written; Hee shall give his Angels charge concerning thee, and in their hands they shall beare thee up, lest at any time thou dash thy foot against a stone. * 1.5 Fitter occasion to any mans seeming could not be offered for the exquisite verification or exact fulfilling of this Prophecy, than by this adventure to throw him∣selfe downe from the pinacle of the Temple. But the Sonne of God, who gave the Law, be∣ing now made under the Law, submits himselfe

unto that legall precept; Thou stalt not tempt the Lord thy God; and with this Scripture retorts Sa∣tans attempted blow upon himselfe. But what temptation of God had it been in the Sonne of God to have throwen himselfe downe from the pinacle of the Temple, to have given proofe that hee had been that just man, over whom God had given his Angels charge? Some there bee, who reply, that Satan did alledge this Scripture imper∣tinently, imperfectly. For the Psalmist saith, He shall give his Angels charge over thee, to keepe thee in all thy wayes. Now the wayes of men are not in the aire, but upon the earth. This interpretation I neither much dislike, nor altogether approve; because our Saviour doth not taxe Satan for his impertinent, or imperfect allegation of the for∣mer Scripture. Nor doe I see any reason why flying in the aire might not be one of the wayes of the Sonne of God made man, as well as wal∣king upon the Sea in a tempest; if so it had plea∣sed him, or his heavenly Father, by whose ap∣pointment or disposing hee did doe or suffer all things. Now it was his Fathers will, that by his walking on the water he should manifest himselfe to be the Sonne of God, able to command either winde or water. It was likewise his Fathers will, that at this time as man hee should conquer the pride of life, or that deepely implanted desire in all men of proper excellency, or advancing them∣selves before due time. By this free resignation of his authority over the Angels, hee makes satis∣faction for our first Parents pride in seeking to

advance themselves above the Angels.

4. Againe, Paradise did affoord our first Pa∣rents as full satisfaction for the delight of the eye, as it did for food: and yet desire of that food which they needed not, found entrance into their hearts or fancies by their eyes. But the Sonne of God being made the Sonne of man, having neither place to lay his head, nor any pro∣spect for the present to please his eye; had all the kingdomes of the earth, and their glory repre∣sented unto him, with proffer of their sale or do∣nation rather, onely upon condition that hee would doe that homage unto this great Prince of the world, which many Princes doe to Kings or Emperours: or Emperours themselves had done to Popes or Prelates. The pretence was faire, and the temptation the strongest of all the three. For what man, who is but meere man, would not adventure upon any practice for the gaining the Kingdome or Monarchy which their Ancestors had foolishly lost. Now Adam was Lord and Mo∣narch of this visible world, untill hee suffered himselfe to bee conquered by Satan, who did re∣maine de facto, if not by right of conquest, the Prince of it, and Lord of men; untill the Sonne of God made man did throw him out of posses∣sion. But that houre of his was nor yet come: so farre was hee from affecting the kingdomes of this world, that hee was yet acting the part of a servant in it; but a servant to his father onely, not to men or Princes in this world. Of how meane a condition soever he were as man, yet he

disdained to worship men or Angels though but with civill worship, for any preferment: and therefore dismisses this great Usurper thus with indignation, Avoid Satan. Satan, it seemes had a prenotion or suspition that Christ was that Just and holy man, whom the Psalmist describes, Psal. 91. Or such a Sonne of God, as they were which appeared before the Lord, when he was permit∣ted to tempt Iob. That hee was the onely Sonne of God, or equall with God, was more than hee then knew.

5. These three temptations wherein our Savi∣our foiled Satan, are parallel'd to the first tempta∣tion of Iob, which was losse of worldly substance; more generally all the evills which the Sonne of God did suffer in our flesh, or whilest he was con∣versant with men in the forme of a servant, did beare Analogie to the Evills which Iob did suffer, but for particulars more in number, and more grievous: there was no evill that comes ab extra which hee suffered not in greater measure, than Iob did any. As for losse of goods or worldly substance, Iob made no reckoning: the Sonne of God, though heire of all things, did not vouch∣safe so much as to grace these by being owner, or possessor of them: He renounced the world, and all things in the world before he came into it: he would not be intangled or medle with them, that he might please him, who had chosen him to be his souldier, his onely champion in this great con∣flict with the Prince of darknesse. But to parallel Iobs other temptations with our Saviours.

CHAP. XI. A parallel between Jobs second temptation, and the Sonne of Gods sufferings in our flesh before the houre of his Agony or his Crosse.

1 IOb was smitten with sores, from the crowne of his head, to the soles of his feet; his disease was more than naturall, at least incu∣rable: for he was thus smitten by Satan. But was the Sonne of God thus smitten? durum est affirmare. Satan had no power thus im∣mediatly to smite him. For bodily diseases, wee doe not reade of any that did take possession of his sacred body: wee reade that he cured all ma∣ner of diseases, but never stood in need of the Physicians helpe for himselfe. No disease did breed in his body being free from sinne; and be∣ing anointed to cure all, he did not, hee could not take any by contagion. But though hee cured all manner of diseases, or all the diseased which were brought unto him; yet we doe not reade that he cured all in Judea which were diseased. For so none should have died in that land during the time of his three yeares pilgrimage through it, from his baptisme to his death. Albeit hee cured many of diseases naturall, yet not all that were naturally diseased, though weake, or sicke unto death. For he was not manifested to dissolve or destroy the works of nature, albeit he gave profe by many experiments that he was able to destroy

or divert the whole course of nature. But wee reade, That JESUS of NAZARETH being anointed by the Holy Ghost, went about from his bap∣tisme to his death, doing good and healing all that were oppressed of the Deuill, Acts 10.38. And ma∣ny were so oppressed which were not possessed. Many diseases, which to us would have seemed naturall or casually bred, were as immediatly procured by Satan, as Iobs plagues were; and in these bonds of bodily affliction Satan had held them longer than he held Iob. Such was that wo∣mans disease, whose cure being wrought by the Physician of our soules upon the Sabbath day, the Ruler of the Synagogue did maligne as an ungodly work: but the Sonne of Gods reply doth justifie as well the truth of our assertion, as the lawfulnesse of his practice. Hypocrite, doth not each one of you on the Sabbath day loose his Oxe or his Asse from the stall, and leade him away to the water? and ought not this daughter of Abraham, whom Satan hath bound, loe, eighteene yeares, be loo∣sed from this bond on the Sabbath day? Luk. 13.14, 15. This bodily disease was a work of Satan, which the Sonne of God came to dissolve. Satan had thus bound her to the end that hee might by these bonds draw her to some unlawfull practise for her ease; as to ask counsell of some cunning woman, or to adventure upon the pretended my∣steries of some unhallowed Art. Of diseases meerely naturall, the cunning Tempter makes use or way by them for his temptations, though he have no finger in the inflicting of them; yet

hee moveth such as are grievously afflicted with them, to repine or murmure against God: and all such repining, or impatiency in sicknesse, though occasioned by sicknesse meerely naturall, is a work of Satan which the Sonne of God came to dissolve or prevent. But how did hee dissolve or prevent them, by taking them upon him? Though Satan could lay these and the like bonds of bodily afflictions upon this woman, and upon many others both men and women in Judea in these times; could he therefore lay the like upon the body of the Sonne of God? It is certaine he could not. How then did the Sonne of God in bodily maladies or grievances either parallel Iob, whom Satan had smitten, or those miserable crea∣tures, whom he loosed from Satans bonds? Hee did not parallel them at all in the matter of the disease, or bodily grievance; that could not breed in his body, it could not be produced in it by Sa∣tan: yet did hee parallel Iob, and all the parties whom he cured though smitten or bound by Sa∣tan, in the griefe or paine of the disease, whose matter could not fasten upon him. Hee which commands us by his Apostle, to weepe with them that weepe, did out of all question exhibite a more reall paterne of this precept, than the Apostle could practice. Yet saith the Apostle of himselfe, and he said it without hypocrisie, without boast∣ing, Who is weak, and I am not weak? who is offen∣ded, and I burne not? Such was his care of all the Churches, that every mans griefe was in some measure the Apostles griefe; every mans infir∣mity

did in some portion weaken him: yet was it not foretold of this Apostle by any Prophet, that he should beare our griefes, or take our infirmities upon him. This was the peculiar Character of the Sonne of God manifested in the flesh, expresly foretold by the Prophet Isaiah, Chap. 53. ver. 4. and the accomplishment of it related by S. Mat∣thew, Chap. 8. ver. 16, 17. The maner of his curing others of their sicknesses and infirmities, was by taking them upon himselfe, not in kinde, but by sympathy. As the eye takes the forme or shapes of objects visible without participation of the sub∣stance whence they flow: so our Saviour tooke the griefe or paine of every disease which he cu∣red, without the matter or corruption which did breed griefe in the diseased patient. In all mens griefes he was grieved; in all their paines he was tormented. Hee wept with those that wept, and mourned with such as mourned. Who did grone, and he was not troubled in spirit; who did sigh, and hee was not sad in heart? Hee tooke their sighes and sorrowes at a lower key, than they themselves did, which had matter of affliction or sorrow in them. Yet doe wee not reade that hee sighed, groned, or often wept when hee cured others: but the reason was because such as be∣sought his helpe, did not beseech him with sighes, with teares or grones. At the raising of Lazarus from the dead he wept and groaned: what was the reason? Not to prejudice the allegories and mysteries, which some ancient Fathers have hence observerd; the principall reason according

to the literall sense why at this time he wept, was because Mary and her comforters came to him with weeping eyes. So saith the Text, Ioh. 11.13. When Iesus saw her weepe, and the Iewes also weepe which came with her; hee groaned in the spirit, and was troubled in himselfe and said, Where have yee laid him? They said unto him, Lord come and see: and Iesus wept. Lazarus no doubt had sighed and groaned in his absence, had wished his presence with these, and other like expressions of sorrow: and now that he finds Lazarus dead, and Maries cheeks for his decease bedewed with teares, hee sympathizeth with her in her present griefe, and by tuning his heart to Lazarus his dying pangs or throbs, he looseth him from the bonds of death, and freeth Mary and her good friends from mat∣ter of griefe and sorrow by taking her sorrow up∣on him.

2. And as the care of all the Churches which he had planted, was not the least part of S. Pauls griefe and vexation: so the sorrow which the Sonne of God did conceive for such as would not seeke unto him for helpe, for such as did not sorrow for their sinnes, was a great part of his sufferings. Thus hee wept for Jerusalem, whilest Jerusalem went mad with mirth, and resolved to banquet al her guests at that great Passeover with his blood. When he was come neere, he beheld the Citie, and wept over it saying, If thou hadst knowne, even thou, in this thy day the things which belong unto thy peace, but now are they hid from thine eyes, Luk. 19.42. These teares were shed in publique for

the City and Nation, but how many more hee shed in private, or with what sighes hee deplored their estate, that would not implore his helpe, that would not feele their misery, being bound by Satan as well in body, as soule; this I leave to the Readers consideration and conjecture. Even when the full weight of bodily misery did seize upon him, when he was bearing the Crosse unto the place wherein hee was crucified, hee pitied Jerusalem more than hee would suffer others to pitie him. Weepe not for mee yee daughters of Ieru∣salem, but weepe for your selves. Thus hee did more than beare our griefs: for he was grieved at their miseries, which did not grieve for them∣selves: Nihil miserius misero non miserante seipsum. But in all these sufferings by sympathy, there was no violence, they were not mingled with dis∣grace or scorne. Albeit his cures were often slan∣dered by the Scribes and Pharisees, yet were they still magnified by the parties cured, or by the peo∣ple. But when his houre was come, the houre wherein hee was to enter combate with the ene∣my of mankinde, hee was not one minute free from violence or indignity. The greatest evills which can befall men in this mortall life, are tor∣tures of body, indignities, or disgrace: and it is disputable whether a wise man would not rather chuse death it selfe, than either lingring tor∣ture, perpetuall disgrace, or a foule indignity. But wee need not dispute this question in the case of the Sonne of God: disgrace and paine, indignities and torture, did not come single up∣on

him: one of them was anothers second, whilst the conflict betwixt the Serpent and the womans seed continued. As it is the property of some biting Serpents to make way or entrance by their venemous teeth for the infusion of more deadly poison from some other parts of their body: so this generation of Vipers, which persecuted the Sonne of God, used the civill power of Pilat, and the Roman souldiers to open his veines, and lance his flesh, that their tongues might instill the poison of Aspes into his glorious stripes, and bleeding wounds. But with the bitter taunts and indignities offered unto him, even whilest he was upon the Crosse, I am not to meddle in particu∣lar: they have proper seasons allotted for their memoriall. It sufficeth therefore to observe, that the obedience and patience of the Sonne of God in these most grievous sufferings were so abso∣lute, that wee must borrow the patience of Iob, not in the second temptation by bodily grie∣vance, but in his first temptation by losse of goods, or worldly substance, for a scale to set it forth. In all his sufferings, in all that his enemies tongues or hands could doe, or say unto him, this servant of God did not sinne so much as in word, but offered the sacrifice of prayers and supplicati∣ons with the sacrifice of his soule, and spirit for his persecutors.

3. Yet admit Iobs patience in his bodily affli∣ctions had been more perfect than in the first temptation it was, for losse of bodily goods; and his obedience most compleat both without mix∣ture

of impatiencie, without staine of disobedi∣ence: the full measure of both had not been equi∣valent to the least scantling of the obedience, or patience of the Sonne of God made man; for those acts though otherwise equall, are alwayes best which are done ex officio. Prayers or solemn services officiated by a Priest, and justice awar∣ded by a Magistrate, are more acceptable unto God, and more beneficiall unto men; than if the same Act or Offices were more accurately perfor∣med by private men without a calling. Now Iob, and other holy men became pro modulo, in some sort the servants of God by obedience. It was the greater measure of their obedience, which made their service more acceptable. But the obedience of the Sonne of God made man, did result or issue from the forme of a servant which hee voluntarily and on purpose tooke upon him, that hee might in it, and by it, performe obedi∣ence more than sufficient for dissolving the force and strength of that disobedience and rebellion, which the Devill had wrought in the Father of mankinde, which with its curse became heredita∣ry to his sinfull posterity. The first Adam was created in the image of God, not in respect of holinesse onely, but in respect of soveraignty and dominion. The second Adam though he were the Son of God, was molded in the forme of a servant, even from his first conception. For as the Apo∣stle saith; he who was in the forme of God, did empty or annull himselfe, taking upon him the forme of a servant. This was the terminus ad quem,

the intrinsecall terme of the Sonne of Gods first humiliation; for as was said before, the Sonne of God did not humble or empty himselfe onely in his manhood, or according to his manhood, af∣ter it was assumed; but in the very assumption of the manhood thus moulded in the forme of a servant. His humility as man was the humility of a servant, it was not affected but a native branch of his present calling. His obedience was not forced by constraint or feare, it was more than a branch, the very essence of his calling. For he tooke upon him the forme of a servant, it was not put upon him against his will, as it was upon Iob. Nor was his obedience as man more excellent than any other mans had been in re∣spect of its root or originall onely, as being the formall effect of his calling, that is of the forme of a servant which he tooke upon him, but most compleat in respect of the end or finall effect. For having annulled himself by taking upon him the forme of a servant, hee further humbled himselfe and became obedient unto death, even to the death of the Crosse. Other servants may with their earthly Masters consent▪ be set free; and su∣preme authority may in some cases command their Masters to set them free. But the forme of a servant was so closely united, or wedded unto the Sonne of God manifested in the flesh, that it could not bee cut off or divorced from him, save onely by death, and by the death of the Crosse which was a servile death, and the accomplishment of his service. But in what peculiar acts was the obe∣dience

or exercise of the forme of a servant, which the Sonne of God tooke upon him, most conspicuous or more remarkable, than they have been in other men?

4. It is a great deale more usuall to our Savi∣our than to any Prophet, to any sacred Writer, or other Messenger of Gods will, to tell his hearers that hee came not of himselfe, but was sent, that being sent he came not to doe his owne will, but the will of him that sent him; that hee spake nothing of himselfe, but as his Father had appointed him, so he spake, and so he did. What was the reason, that hee that spake as never man spake, and did those works which none besides could doe, should so often use these or like spee∣ches to his Auditors. Sure, his speeches unto this purpose are neither apologeticall, nor pre∣ventive: as if his authority had been more que∣stionable, or his practices more suspitious, than the authority and practices of the Prophets, and other holy men had been. And what was it then that gave occasion to this peculiar forme of speech, or made the use of it so familiar and fre∣quent? All his speeches to this purpose are but the characters or expressions of the forme of a servant, which hee tooke upon him. His whole course of life, his undertakings and encounters with this stubborne people, or with Satan and his instruments, might have testified to any con∣siderate, unpartiall man, that no man being left free to himselfe would have adventured upon them out of the deliberate choise of an humane

or reasonable will. Specially his last sufferings were such as no wise man, how godly soever, would have undergone, unlesse they had been put upon him by authority supreme and irresista∣ble. We may further observe, how the forme of a man, and the forme of a servant, which had layed quiet for three and thirty yeares without any Crisis of their difference, did upon the ap∣proach of his death and passion begin to struggle, but without all strife or hostile dissention, as Esau and Iacob towards the time of their birth had done in their mothers wombe: Even in the height of that triumphant and more than royall entertainment, which the multitude made him at his entrance into Jerusalem, as if hee had then come to take possession of the Crowne of his fa∣ther David, even whilest his eares were filled with these and the like acclamations, Hosanna to the Sonne of David: He began to be troubled in spirit, whilest the forme or nature of man did suggest one thing, and the forme of a servant correct what the forme of man did suggest, and sway him another way. What shall I say? Father save me from this houre: * 1.6 So the reasonable soule of man could not but wish, it could not but ap∣prehend this houre as an houre of evill: and evill, as evill, cannot bee desired by the will of man. Reason cannot but desire or wish the prevention or removall of it. But though he were the Sonne of God, yet as the Apostle speakes, Hee learned obedience by the things which he suffered. * 1.7 Hee re∣solves not to doe according to his owne liking,

but as his Father should appoint him. And hence hee instantly overballanced the former naturall desire or inclination of the forme of man with the serious consideration of his office or present calling, as he had taken upon him the forme of a servant. For as it were recalling himselfe, he ad∣deth; but therefore came I unto this houre, to wit, that hee might suffer all the evills incident to man in this world.

5. Afterwards, when his agony came upon him, his wonted naturall inclination of the forme of man, or sway of the reasonable soule became more strong: and hence he puts his former wish or intimation, [Father, what shall I say? save me from this houre] into the forme of a prayer; Father, if it be possible let this cup passe from mee: and yet overswaies this naturall inclination or de∣sire as hee was man, with a stronger desire or de∣light to doe the office of a servant, and counter∣checks that prayer which hee had conceived as man, with a prayer which hee had conceived ex officio, with a prayer of consecration, neverthe∣lesse not as I will, but as thou willest: as if hee had said, Though it bee just and reasonable which I desire; so just, as thou wouldest not deny the like to any other man in my case; yet seeing I am thy servant, and the Sonne of thy handmaid in such a manner as no other man hath beene, I wholly submit my selfe unto thy will, and con∣secrate my selfe unto thy service, how hard soe∣ver it shall prove. Abraham, wee know, waxed bold with God by often reiterating and renew∣ing

the forme of his petition for Sodom. First hee prayed that God would spare the Citie for fifty righteous men, then for forty, then for thir∣ty, and lastly descends to ten: His boldnesse was grounded upon a dictate of nature or common principle of faith, that it was farre from him who was to doe justice to all the world, to slay the righteous with the wicked. Suppose, God had said to Abraham at his first petition thus, Abra∣ham at thy request I will for this time spare the men of Sodom, upon condition that thou, and such as supplicate for them will become their baile, and stand between them and that storme of fire and brimstone which must shortly goe out against them from my fiery presence; would this hard condition have been accepted by Abra∣ham, or accepted with patience? Would hee not have opposed this former principle with greater vehemencie and passion, [To slay the righteous for the wicked, that be farre from thee, O Lord: shall the Judge of all the world thus farre trans∣gresse the rule of justice?] Yet may we not think, that righteous Abraham, though instiled the friend of God, was so much lesse sinfull than the most sinfull man in Sodom, as the man CHRIST JESUS was more righteous than Abraham. And what then could restraine this just and holy One for making the same plea for himselfe, which Abraham for himselfe might have made, which without offence unto his Lord, hee did often make on the behalfe of so many righteous men, not as were, but as he supposed possibly might be

in Sodom? Onely this; the Sonne of God who is equall with God, to the end and purpose that hee might dissolve the works which the Devill had wrought in our nature, had taken our nature upon him, had made his humane flesh, and hu∣mane blood, the flesh and blood of God himselfe, though not as parts of the Divine nature, yet as appurtenances of the Divine person, and was not onely found in the fashion of man, but was invested with the essentiall forme of a servant. And it is the perfection of a servant, not to doe his owne will, but the will of his Lord. Now the body or humane nature of the Sonne of God was not a servant to his Divine person, but to the person of his Father, whose will hee was in the humane nature to performe, whatsoever the per∣formance of it should cost him. For unto this purpose onely, and no other, did hee take both the nature of man and forme of a servant upon him, that hee might in them and by them accomplish the will of his Father. As for his bo∣dy, that, during the time of his humiliation, was in bonis patris; the goods and possession of the Father; as every servant (properly so called) is the goods and inheritance of his Master. His suf∣ferings in this nature were to be extended untill the full price of our redemption was paid. The just measure of these his sufferings, and full price of our redemption, he did (as he was man) learne by experience.

CHAP. XII. Of Christs full satisfaction for the sinnes of men, and whether to this satisfaction the suffering of Hell paines were necessarily required: And of the Circumstances of his Agony.

1 THe undertakings of the Sonne of God for mans Redemption did for the most part consist in his sufferings. Though he were a Sonne (saith the Apostle, Heb. 5.8.) yet learned he obedience by the things which hee suffered. Though he were alwayes a Sonne, the onely Son of God; yet suffer hee did not any longer than whilest he was in the forme of a servant. Of all true service or Apprentiship, obedience is the speciall property: the greatest perfection where∣unto the condition of a servant, or one under legall command can pretend. Now the perfecti∣on of obedience cannot by any meanes either bee better exemplified or approved, than by patience in suffering. Servants (saith S. Peter, 1. Pet. 2.18, 19, &c.) be subject unto your Masters with all feare; not onely to the good and gentle, but also to the fro∣ward: For this is thanke worthy, if a man for con∣science toward God endure griefe, suffering wrong∣fully. For what glory is it, if when yee bee buffeted for your faults, yee shall take it patiently? but if when you doe well and suffer for it, yee take it pati∣ently, this is acceptable with God. For even hereunto were yee called, because Christ also suffered for us,

leaving us an example that yee should follow his steps: who did no sinne, neither was guile found in his mouth; who when hee was reviled, reviled not againe; when he suffered, he threatned not, but committed himselfe to him that judgeth righteously: who his owne selfe bare our sinnes in his owne body on the tree.

2. By this unspeakeable obedience of the Son of God in vouchsafing to suffer for us, with un∣imitable patience what hee had in no degree deserved: wee who were by naturall condition slaves to Satan, were fully redeemed unto the li∣berty of the sonnes of God. Of what kinde so∣ever his sufferings were, such and so many they were, and all so patiently sustained by him, that hee made a full and perfect satisfaction for the sinnes of the whole world, as the ancient and our English Liturgie expresseth. And that hee made a full and perfect satisfaction for all the sinnes (whether of disobedience or impatience in suf∣ferings) of all those men who are in any degree redeemed by him, is not questioned by any Christian whether in truth or profession onely, who grant that the Sonne of God did make any true and proper satisfaction for the sonnes of men. Concerning the extent of mans redempti∣on by the Sonne of God, or for his full satisfacti∣on for their sinnes, wee shall, if God give leave, discourse hereafter. But whether unto this full and perfect satisfaction which hee undertook to make for men, if not universally (as our Church teacheth) yet as all reformed Churches agree, indefinitely taken: it were necessary, requisite,

or expedient that the Sonne of God should in our nature undergoe the same penalties or suffe∣rings in kinde, which without his satisfaction for them, all mankinde should have suffered, is a question which of late yeares hath troubled even those reformed Churches, which agree upon this generall; that his satisfaction was most full and all-sufficient. The heat of this contention is un∣to this day rather abated, than extinguished. Now the paines which all the sonnes of Adam, and Adam himselfe, without full satisfaction made by the Sonne of God, should in justice have suffered, were the paines of Hell, perpetu∣all durance in that unquenchable fire, which was of old prepared for the Devill and his Angels. Whether this fire, be it materiall or immateriall, or more then equivalent perhaps unto materiall fire, did seize upon the humane soule or body of the Son of God, or upon both, either in his Agony in the garden, or upon the Crosse, is the point or probleme now in question. The affirmative part of this probleme hath been averred by some in their publike writings under the title of the Holy Cause; so dignified for no other reason, as I con∣ceive, but because it was in those daies maintai∣ned stiffly by such as deemed thēselves more ho∣ly than other men, at least more Orthodoxall in points of sacred doctrine than their Fathers in Christ, and (by confession of their owne conscien∣ces) more learned than themselves. Others taking this for granted that Christ did suffer all the pains of the damned, have been so farre overswaid with

their adherence unto this doctrine, as to misdeem that Article in the Apostles Creed concerning Christs descending into Hell, or ad inferos, to in∣cline this way; as if to beleeve Christ did descend into hell, had been all one, as if he had suffered the paines of hell in his Agony, in the garden or upon the crosse. But if this had been any part of the true meaning of that Article; the Apostles, or whoso∣ever were the first Composers of the Apostolique Creed, as we now have it in the Latin, & especi∣ally in the English would haue exprest thēselves in plainer termes. For if by [Hell] in that Article the paines of Hell had been by them meant or in∣tended, they would not have said that the Son of God descended into hell, but rather that hell had ascended up unto him, whether in the garden or on the Crosse. That the Son of God our Saviour Christ did truely descend into the nethermost Hell may with greater ease, and more probability bee proved out of the Canonicall Scriptures as well of the old Testament, as of the New; than his suffring the pains of hell, can be inferred from either Testament, or from the Apostles Creed. That Christ did after his death or dissolution of body and soule descend into hell, such as maintain his suffering the very paines of Hell, do generally deny. But to omit this incongruous paradox, or this preposterous expression of it, that Christs descention into hell should intimate his suffering of Hell-paine before his death, it shall suffice to examine the reasons which have been or may be brought, that hee did or was to suffer such paines

whensoever or in what place soever. All the rea∣sons which can bee alledged that hee did suffer such pains, must either be drawen from the event, or some experiments recorded in the new Testa∣ment, or from some predictions in the Old, or from a necessity or expediencie whether in ju∣stice, in equity, or out of his abundant love to mankinde, that he was to suffer them.

3. No necessity or expediency of such suffe∣rings can bee (as I conceive) pretended, but ei∣ther for satisfying Gods justice, or for his full and absolute conquest over Satan, or for his conse∣cration to his everlasting Priesthood, that hee might bee a mercifull and faithfull high Priest in things concerning God, or a sweet comforter of all such as suffer whether in body or soule for his sake. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the former question, that hee did suffer the very paines of Hell, must bee pro∣ved or attempted from his speeches, gesture, or other experiments related by the Evangelists in their accurate descriptions of his Agony, and suf∣ferings upon the Crosse. To begin then with the relation of his Agony. That is related at large by S. Matthew and S. Luke, which is scarce menti∣oned by S. Iohn, whose speciall part in penning this sacred tragedie, it was to remember that divine discourse with his Disciples, being at his last Supper with them, and his repaire to the gar∣den beyond Cedron, which he had so often fre∣quented before, that the opportunity of this place made Iudas of a secret thiefe▪ an open Traytor.

4. The maner & circumstances of the Agony it

self are most fully related by S. Luk. cap. 22. ver. 39, &c. And he came out, and went as he was wont, to the mount of Olives, and his disciples also followed. And when he was at the place, he said unto thē, Pray that ye enter not into temptation. And he was withdrawn from thē about a stones cast, and kneeled down & prayed, &c. Not to dispute about the phrase here used by S. Lu. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as whether it imports some vio∣lent withdrawing by impulsion, or some extra∣ordinary instinct, or whether in true construction it be no more than thus, he did voluntarily withdraw himselfe: questionlesse he was by the one meanes or other now led the second time to be tempted. The temptation was grievous and more extraor∣dinary then his former temptation in the wilder∣nesse. Thus much is intimated by that perem∣ptory monition to his Apostles, [Pray that yee enter not into temptation:] partly from the maner of his prayer for himselfe; Father if thou bee wil∣ling, remove this Cup from mee. The question is what Cup this was, whose removall hee desired? It was a deadly cup as all agree; but of what death? naturall, or supernaturall? death of body onely, or of soule? Had the Cup which he so fea∣red to drinke, been onely a death naturall, or such as other men had or may taste of, his serious reiterated deprecation of it, would in some mens collections argue lesse courage or resolutiō in him than many others though generous, yet but meere men, have exhibited either at the approch or onset of death, or in the very conflict with deadly pangs, or terrors. Or if Peter at this time

had not been amazed with heavinesse of spirit, hee might thus have crowed over his Master, dulce bellum inexpertis, when I forewarned you to bee good unto your selfe, and not to let these things come upon you; all the thanks I had for my paines was this, Get thee behinde mee Satan: for thou savourest not the things which are of God, but the things which bee of men. * 1.8 And yet now thou prayest unto thy Father that these things, which I advised thee to beware of, may not fall upon thee. Wherein then, I beseech thee, did I offend, unlesse it were in foreseeing or foretel∣ling, that in time it would repent thee of thy forward resolution? But admit this Cup whose removall hee now prayes for, were more than either the feare or feeling of a naturall death, though accompanied with more grievous sym∣ptomes than any man before him had either felt or feared: was it possible that the horror of it should not bee duely apprehended by him from the time, wherein he had resolved to suffer those things which Peter counselled him not to suffer? If he were ignorant how dearely his future suffe∣rings would cost him, why did hee undertake to make satisfaction for our sinnes by them? For to undertake any businesse of greater consequence out of ignorance, or out of knowledge in part commendable, without due and constant resolu∣tion; how ever the successe fall out, doth alwaies prejudice, if not elevate the just esteeme of the undertakers discretion. The undertaker in this great businesse of mans Redemption, was the

Sonne of God, whose wisdome no man can too highly estimate, whose undertaking for us all men besides himselfe doe esteeme too low. Shall wee say then hee was not ignorant of any thing that should befall him; yet ignorant of them as man, or that hee was ignorant of them in part, in part did foreknow them? Surely as hee was God, hee did know all things before they were, before they could have any title to actuall being. For infi∣nite knowledge (such is the knowledge of the Deity, and of every Person in it) can neither be ignorant or nescient of any thing whether fu∣ture, present, or past, or of any thing possible to have been, or possible to be either for the present or future. If the least degree of knowledge of any thing past, present, or future could accrue or result de novo unto the Divine nature, either in it selfe, or in any person in it, whether ab extra, from occurrences which happen in the revoluti∣on of time, or from the supposed determination of his owne will from eternity; we should hence be enforced to deny that the wisdome or know∣ledge of the Divine nature, or of any Person in it were absolutely infinite. For that unto which any thing can accrue, or bee added is not truely infinite for the present, or in it selfe; can be no otherwise infinite than by succession, or by addi∣tion of somewhat to it besides it selfe. If it were true which some avouch, that God doth not, or rather cannot foreknow contingents future, o∣therwise than by the determination of his owne will: this supposed determination of his will

(being indeed but a fancy or transformation of his will to the similitude of ours) doth make his knowledge absolutely infinite, being of it selfe onely capable of true infinity, by this addition.

5. That God the Father, Sonne, and Holy Ghost, is of wisdome and knowledge truely in∣finite; not by occurrences ab extra, from the Creation, but in himselfe, I firmely beleeve. As for the manner how hee doth know, or fore∣know things future, contingents especially, is a point which I could wish were not at all or more sparingly disputed, as being assured, that this point of all others now questioned, cannot possi∣bly be determined by any man or Angel, unlesse he be every way as wise as God, or somewhat wi∣ser. God (the Father, Sonne, and Holy Ghost) I ve∣rily beleeve did more perfectly know the degrees and qualities of all the suffrings of our Saviour in the flesh, than he himself as man did either know or foreknow them. Yet did not the Divine na∣ture, or any Divine person, as Divine, know them by experience or painefull feeling as the man CHRIST JESUS did, but by a knowledge as supereminent to the knowledge of sense or hu∣mane reason, as the Divine nature is to the na∣ture humane: or as ubiquitary being or immen∣sity is to circumscriptive or locall presence. The Divine nature, whether wee consider it in the Person of the Father, Sonne, or Holy Ghost, could learne nothing which they knew not be∣fore, by the sufferings of the Sonne: yet the Son himselfe as man did learne obedience by the

things which hee suffered in the flesh. Whatso∣ever may be thought or said of other knowledge communicated to the man CHRIST JESUS by the vertue of the Personall union: yet his sensible or experimentall knowledge, as of pains and sorrow whether incident to body onely, or to both body and soule, was not from his cra∣dle infinite, was not so compleat at his baptisme, as at his last Supper, nor then so exact as in the garden, or upon the Crosse it was. A growth or increase in this kinde of knowledge is granted by such of the Schoolemen, as did not know or con∣sider, what it was for the Sonne of God to be in the forme of a servant, but tooke this to bee all one, as to bee in the forme of a mortall man. But such as duely consider his peculiar estate or condition, whilest he was in the forme of a ser∣vant, will easily conceive his voluntary renoun∣cing that full measure of knowledge which hee now hath as man, and his obedient submission of his manhood unto the feeling of our infirmities, to haue been a necessary part, or rather the very depth of that humiliation, or exaninition of himselfe, whereof the Apostle speakes. For it is one speciall good quality of a servant, not per∣fectly to know his errand, not to be too inquisi∣tive after the particular contents of it, before hee be sent; but to expect instructions from him that sent him, though it be in an Ambassage.

6. If wee take it then as granted, that our Saviour as man did from his infancy most clearly foresee, or distinctly know, that hee was to re∣deeme

mankinde, by tasting the bitter cup of death for them; it will not hence follow, that he should at all times know, either the true quality, or exact measure of the paines which hee was at the time appointed by his Father to suffer, for accomplishing this great worke undertaken by him. For of all things that can bee knowen by men, the knowledge of paines either for quality, or the distinct measure of them, is least possible without experimentall knowledge, or sensible feeling of them. Many Physicians haue learnedly discourst of the severall sorts of feavers, and cal∣culated their degrees more mathematico, as Ma∣thematicians doe the quantity of figures or solid bodies, or revolutions of the Heavens. But the reall paines or languishments of hecticall, pesti∣lentiall, or other feavers, the most learned Phy∣sician in the world cannot distinctly know or cal∣culate, unlesse hee feele them. Or in case by sen∣sible experience he knew the nature or quality, or severall degrees of every feaver; he is not here∣by enabled distinctly to apprehend the maladies which attend the Gout untill he feele them. Or suppose he knew these maladies from the highest to the lowest degree, this will not indoctrinate him to know the extremities of the Stone so per∣fectly and distinctly as his meanest Patient doth which hath sensible experience of it, though in a middle degree. Our Saviour long before his last resort unto the garden of Gethsemane, was a man of sorows, had plentifull experience of hu∣mane infirmities or bodily maladies. For he had

felt the griefe and paine of all the diseases which he had cured by most exact and perfect sympathy with the diseased. His heart was tunable to eve∣ry mans heart, that did seriously impart his griefe of minde or affliction of body unto him. Onely in laughter or bodily mirth hee held no consort for ought we reade with any man. But the griefe and sorow which in the garden he suffered, could not be knowen by sympathy. The protopathy was in himselfe, and no man, not the Apostles themselves could so truely sympathize with him in this griefe, as he had done with them, or the meanest of their brethren in other grievances or afflictions. For never was there on earth any sorow like unto the sorow, wherewith the Lord had afflicted him in this day of his wrath. Yet was his obedience more than equall to his sorow, and this obedience he learned by his sufferings.

7. But if in this houre, or any other hee lear∣ned obedience, this seemes to argue that he was either disobedient before, or at lest wanted some degree or part of obedience. For no man can be said to learne that lesson, which he hath already most perfectly by heart. To this wee say, That how ever the Sonne of God, or the man Christ Jesus, did never want any degree or part of ha∣bituall or implanted obedience; yet the measure of his actuall obedience was not at all times the same. The obedience which the Apostle saith hee learned, was obedience passive; and all pas∣sive obedience doth properly consist in patient suffering such things as are enjoyned by lawfull

authority, or in submitting our wills and affecti∣ons, not our bodies onely unto the just designes of Superiours. Our Saviour at all times wholly submitted his humane will unto his Fathers will, had alwayes undertaken with alacrity whatso∣ever his Father had appointed him to undertake or undergoe: but his Father had never called him to such hard service as in this houre was put upon him. Now if obedience passive consist in patience of suffering, it must needs increase, as the hardnesse of the sufferings increase; in case the hardest service bee borne with equall pati∣ence, or undertaken with the same measure of submission unto his will which enjoines them, that meaner services are. Againe, if the true measure of bodily paines or sorow of minde can∣not otherwise be knowen than by experience, the Sonne of God himselfe as man, and in the forme of a servant, was to learne obedience, at lest some new degrees of it by gaining experience of unusuall paines and sufferings. And such question∣lesse were those anguishes, whether of soule or body which he suffered in the garden. That hee had often prayed before this time, wee reade; and no doubt had alwayes tendred his petitions to God as to his Father with such humility of spi∣rit, as became an obedient Sonne, and faithfull servant, as did best befit the Ideall paterne of all true obedience. But we doe not reade, nor have wee any occasion or hint, to conjecture, that at any time before this hee did so humble himselfe in prayer, as at this time he did, whether we re∣spect

the forme or tenour of his supplications, or his voice or bodily gesture in the delivery of them. All the circumstances of these his suppli∣cations, are accurately recorded by the Evange∣lists. He was withdrawen, or did withdraw himselfe, from his Apostles about a stones cast. And yet in this distance his Apostles though drousie and heavie, did heare him pray distinctly, who had taught them and us to pray for our selves in se∣cret, so secretly as that none besides our heavenly Father might heare them. As for his gesture or posture of body, that, at the first delivery of his prayer and supplications was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So S. Luke Cap. 22. ver. 41. Hee went forward, saith S. Mark, a little and fell on the ground and prayed, Mark. 14.35. So hee might doe and fall on his knees as S. Luke relates. But S. Matthew addes, he went a little further, and fell on his face, and prayed, saying, O my Father if it bee possible let this cup passe from me. That he thrice used this forme or tenour of prayer, whether at each time hee used the same posture of bodie, or rather falling on his knees than on his face; is not so cleare though most probably hee did so. Now that which these three Evangelists doe intimate or imply in the accurate relations of these circum∣stances, is more expresly recorded by S. Paul, Heb. 5.7. to wit, that in the dayes of his flesh hee offered up prayers and supplications with strong crying and teares. And no wonder if streames of teares gushed from his eyes, when his whole bo∣dy (as S. Luke informes us) did distill blood. The

full importance of this sacred passage of S. Paul, Heb. 5. from the fourth verse to the ninth, seeing it containes matter of deeper mysteries than most Interpreters (which I have read) have taken any great paines to sound, must be part of the subject of another following Treatise, concerning his consecration to his everlasting Priesthood. Thus much in the meane time I take as granted that the forecited seventh verse of the fifth Chapter to the Hebrews doth in speciall referre unto the sup∣plications made by our Saviour in his Agonie: and will be the best Comment I know upon the Evangelists, for clearing that point now in que∣stion [what Cup it was, for whose removall hee thrice so earnestly prayed.]

8. Hee offered up these his prayers, saith the A∣postle, unto him who was able to save him from death. This is exactly parallel to the preamble which our Saviour used before the full ingruence or pa∣roxysme of his Agony; Abba, Father, all things are possible to thee, take away this Cup from mee, &c. No man doubts but that his Father was able to save him from dissolution of body and soule, that is, from death it selfe, whether it had come by course of nature, or by violence. But from this death it is plaine he did not save him. Of this cup or kinde of death he tasted to the full, in the ut∣most extremity, upon the Crosse. How then is it true which S. Paul in the forecited place ad∣deth, that after hee offered up prayers with strong crying and teares, hee was heard in that hee feared: Or (as others reade) for his piety. Whether rea∣ding

we follow, this, or that, the just importance of our Apostles words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is thus much at least, that hee was delivered from that which hee so much feared, though with a pious feare: for out of such a feare hee offered up his prayers with strong crying and teares. The Cup then which hee so earnestly prayed might passe from him, was not the cup of violent death simply considered, nor as accompanied with all the indignities done unto him by the Jewes, Romanes, and others the very next day. For what then did hee at this time so earnestly pray? for speedy release or deliverance from the heavinesse of soule, or anguish of spirit, which now had suddenly seized upon him. The very first draught of this Cup had cast him into a bloody sweat, and had hee been enforced to have taken a second, or third deepe draught of it; or if his present anguish had been for some few houres continued, hee had prevented the cruell tortures of the Crosse, and the indignities done unto his person by the Jews or Roman Souldiers. This was that Cup which Peter counselled him not to taste of, for whose removall hee never prayed, as being fully resolved to pledge the ut∣most extremity of their malice, with a farre grea∣ter measure of patience. And for this reason when Peter drew his sword for his rescous (as he intended) he checks him againe, as he had done, Matth. 16.23. Put up thy sword into the sheath: the Cup which my Father gives mee, shall I not drink it? Ioh. 18.11. But that cup which he so earnestly

did pray might passe from him, did certainely vanish with his Agony, and his Agony did en∣dure no longer than he offered up his supplicati∣ons and prayers; about the space of an houre. There remained no signe or symptome of it af∣ter the Traitor had delivered him up into his enemies hands. Or if wee ponderate S. Lukes re∣lation of his Agony aright, his prayers were heard upon the first, or second uttering of them. Seeing ease, or deliverance from the ingruence of paines, is all that they pressed for the present de∣sires: it is all one whether the burthen bee lesse∣ned, or his strength to beare it be increased. His ease and comfort is either way the same. Admit then the heavy burthen laid upon the Sonne of God in the dayes of his flesh, had continued the same or perhaps increased from his first entring into the garden: yet his prayers were heard in that an Angel was sent, whether to strengthen him or to comfort him, Luke 22.43. The word in the Originall is often used for such internall strength, as men recover by some comfortable refection, when they are faint for want of meat, or by gathering their spirits after they have been dissipated or dejected by sudden feare or amaze∣ment. It would perhaps be accompted imperti∣nent to make inquiry what Angell it was, which was sent to comfort or strengthen the Sonne of God in that extremity of his Agony. Yet many of the Ancients, and of moderne Interpreters not a few, are of opinion that it was the same Angel which did annunciate his birth and con∣ception,

and that was the Angel Gabriel. Who though perhaps hee did not take his name from his foreseene deputation to his function; yet did hee never brook it better in any former acts of his ministery, then in the performance of this pre∣sent service. His name imports as much as the strength of God, and at this time hee strengthe∣neth the man CHRIST JESUS who then was, and now is the Sonne of God: as truely God as man. Now if he who was the Sonne of God, did receive strength or comfort from an Angel; it is no paradox or soloecisme to say, that hee learned obedience by the things which he suffe∣red, or that these present sufferings were un∣knowen to him as man, untill he felt them. For no reason can be to my apprehension conceived, why hee who was the Sonne of God might not be capable of some growth in knowledge, expe∣rimentall especially, as well as in bodily quantity or strength of body. Concerning the nature and quality of those sufferings wherein hee was strengthened or comforted by an Angel, as whe∣ther they were naturall or supernaturall; or if supernaturall, whether they were the very paines of Hell, or such as wee should have suffered with∣out his satisfaction, cannot be inferred either from the unusuall forme of his prayers uttered with strong cries, or from his gesture in the garden.

9. Some there be who take his bloody sweat in that grievous Agony to be a symptome of in∣fernall paines. But from what grounds either in

Philosophy or Divinity, I know nor. If the paines of Hell or hellish paines (so some distin∣guish) be procured by the fire of Hell (bee that materiall or immateriall) bloody sweat can bee no probable effect of the one or other fire. Nor is such sweat any 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or demonstrative signe of paines more grievous than may bee inflicted by agents, or suffered by patients meerely natu∣rall. For however in colder Countries bloody sweats bee as rare in mens bodies, as showres of blood in the aire: yet as a good Philosopher hath long agoe observed, to sweat blood is not unusuall to Italians, * 1.9 yet usuall onely (as I take it) to men of that Climate in some peculiar di∣seases. The most remarkable instance which I have read of bloody sweat in a man not opprest with any disease, is of a Captaine * 1.10 an Italian (if I mistake not) who being surprized by the sub∣tilty of his Enemy, whom hee had trusted too farre upon a tryste of Parly, and thereby inforced either to yeeld up the Fort which he had stout∣ly maintained, or otherwise to be presently han∣ged: the consideration of this perplexity where∣with through his owne folly hee had intangled himselfe, did make such deepe impression into his generous spirits, that it squeez'd blood out of his veines. Our Saviour (no doubt) as man, had

a more full apprehension of all the malicious dis∣graces and cruel indignities which his enemies could put upon him, than this Captaine had. The measure of his bodily sufferings and perso∣nall wrongs were in number farre more, and for quality farre more grievous than ever were intended to this Captaine, or to any other mor∣tall man by their enemies. And though the death of the Crosse was in it selfe an ignominious and cruell death, yet in our Saviours particular that was most true, mortis modus morte pejor; the man∣ner of his apprehension, of his double arraigne∣ment, and conviction, of his usage before he was brought to the place of execution, and all the time whilst the malice of Jew and Gentile was wrea∣ked upon him was more grieuous then the death of the Crosse it selfe without these grievous con∣comitants could have been. To scan these briefly, and in order. The very manner of his appre∣hension made some impression of sorow and in∣dignation in him, as appeares by the character of his speech, Luk. 12.32, &c Then Iesus said to the chife Priests and Captaines of the Temple, and the Elders which were come to him, Be yee come out, as against a thiefe, with swords and staves? when I was dayly with you in the Temple, yee stretched forth no hand against me, but this is your houre, &c. And so no question did their binding of him in bonds by all probability and circumstances more grievous and more disgracefull, than ordinary felons, theeves, or murtherers, in those dayes were lia∣ble unto, especially before legall conviction. For

Iudas who had bargained with the high Priests and Elders for making delivery of him into their hands, had forewarned them, Matt. 26.48. Lead him away safely; as if hee had said, Bee sure yee make him fast. Whether the Traytor thus spake out of a desire to have him put to death, or onely to secure himselfe against all quirks of Law con∣cerning his bargaine in case JESUS (as hee oft had done) should escape out of their hands, I will not peremptorily determine: albeit I am not ig∣norant that divers of the exquisitest Interpreters, and other good writers are of opinion, that Iudas betrayed him, not so much out of malice, as out of covetousnesse: being perswaded hee was able to quit himselfe from any restraint, that they could lay upon him. In the meane time, however it fared with his Master, or with them to whom he delivered him; hee resolved to free his gaine∣full bargaine from further question. And this may be the probable reason of his relentance af∣ter he saw his Master condemned to death, with∣out all hope of reskue or reprivall. So it often falls out, that when the events fall out worse than the Projectors intended, albeit their first intenti∣ons were in themselves wicked, the considerati∣on hereof brings them commonly to such re∣morse, as causeth despaire sooner than any de∣gree of true repentance. And for Iudas to make his gaine, or to redeeme the losse which hee had suffered by the wast of ointment as hee inter∣preted it, powred upon his head, by the delivery of his Master, although hee did not at all intend

his death; was an odious treason, which is al∣wayes the proper fruit of a base and covetous minde. And both branch and fruit, the covetous∣nesse, and the treason might be a corrasive to our Saviour, and in part occasion his Agony. So might the malicious disposition, and ignomini∣ous proceeding of the Priests and Elders against him, be more grievous to him than the paines of death or publique disgraces which he suffered by them. The suborning of false witnesses against him were more distastfull to his righteous soule, than all the sufferings and scornfull revilings which they bestowed upon him. But amongst all the indignities which Satan, and his instru∣ments could invent, these were the most grievous. First their begging of Barabbas his pardon, when Pilate would have dismist or reprived JESUS. This was a cruell kinde of mercy, the true effect of preposterous zeale, and Pharisaicall hypocri∣sie. For this custome of shewing mercy, or beg∣ging pardon for some prisoner at the great Feast of the Passeover was first instituted in the re∣membrance of the mercy which God had shewed unto their Fathers in delivering them out of Ae¦gypt. And in requitall of this extraordinary fa∣vour, which the Lord God of Israel had shewed to their Fathers, they deliver him to be crucified by the Gentiles, being set up by Pilate an heathen Governour in competition for this poore favour with Barabbas, a notable rebell, thiefe, and mur∣derer. Another indignity was the sudden execu∣tion of this most unjust sentence, not giving him

such competent time as other prisoners had to dispose of himselfe, and of his estate, or to make preparation for death. For this Session was not called for him but for others who had been in custody before, yet he is cast into the bargaine as a fragment or refused remnant, as a party no more considerable than a Cutpurse taken in the maner in open Court whilest others are arraig∣ned. Now all these indignities and many more, as the Evangelists tell us CHRIST did fore∣see before his Agony seized upon him. And might not the foresight or due apprehension of them, and of the lingring death which these did usher in, or both put together, more probably cause that Agony and sweat in the garden, then the apprehension of death and indignities ap∣proaching, or then the extremity of some disea∣ses doe the like effects in other men?

10. As for the sweating of blood in some di∣seases, that is never occasioned by any apprehen∣sion of the disease occurrent, but onely by the ingruence of the disease it selfe, whereof it is an effect or symptome. Or if it bee objected that our Saviour might have a deeper apprehension of his death approaching, than any other man had of diseases before they did actually seize up∣on him. Yet is there no reason to suspect, that he had not the same apprehension long before he entred into the garden, or that this apprehension whether of death or indignities, should not bee improved by sensible experiments of the vio∣lences after done unto him in the high Priests

hall, by the Roman Souldiers, or by his scour∣ging at Pilates command which was more cruell than others condemned to die the death of the Crosse did suffer; because Pilate hoped that the sight of his gory stripes might quench the mali∣tious heat of the Jews, and acquit him from fur∣ther condemnation. Yet in all his ensuing suffe∣rings we doe not reade or finde that hee had any symptomes of that anguish which came upon him in the garden: Hee did not so much as pray unto his Father for any release from the tortures and indignities, which he actually felt by sensible experience; but rather for his enemies which had procured them. Or if his bloody sweat in the garden had been occasioned (as in all proba∣bility it was not) from any foresight or appre∣hension of his indigne usage by the Jews, and by the Roman Souldiers, whilest he was in hold or upon the Crosse; it could not bee any symp∣tome of hellish or infernall paines.

11. Yet that he suffered such paines upon the Crosse hath been avouched too confidently by some, and more peevishly maintained by others. One especiall ground pretended for this ill soun∣ding doctrine is, that exclamation uttered by him a little before his death; My God, my God, why hast thou forsaken me? The collections which many learned writers of the Romish Church have drawen from Calvins Comments upon these words, are too plentifull to be here inserted; and the imputations which they lay upon him and his followers unanswerable, if he meant or spake

as they expresse his meaning, to wit, that these words should argue a sensible experience of Hell paines, or the worst symptomes of such paines, as either despaire, distraction of minde, or dis∣content. I should be very sory to reade them in Calvin, or in any other writer of the reformed Churches, very unwilling distinctly to call to memory some passages in late English Writers which to my remembrance incline too much this way. All I can say in Calvins defense, if hee pe∣remptorily affirme, that our Saviour did suffer the paines of Hell upon the Crosse, is this. If it be an heresie (as the Romish Church doth make it, and I cannot gainesay them, if it bee stifly maintained:) the heresie was broached by a great and learned Romish * 1.11 Cardinall before Calvin wrote. And when the Pope, who is the pretended Judge of all heresies, shall condemne his books for hereticall, or his opinion in this particular for an heresie; I shall be ready to per∣swade the Church of England (as farre as I am able) to doe the like. The true importance of our Saviours exclamation or proclamation rather upon the Crosse (for hee uttered it, voce magna, with a proclamatory voice,) will come to bee scanned in the next Treatise. But if Satan either by his owne strength, or by speciall permission from God the Father, did tempt our Saviour up∣on the Crosse, whether immediatly or mediatly by the malicious stratagems of the Jews, and by the prophanesse of the Roman Souldiers so farre as to proclaime his owne despaire or diffidence

of Gods favour towards him, or to the least de∣gree of impatience or discontent; it would bee hard to make any construction of our Saviours prediction, Ioh. 14.30. The Prince of this world commeth, and hath nothing in me; or as some have more fully exprest the Hebraisme, nothing against mee. As certainly he had no matter to work up∣on, no occasion of solace either to himselfe or to his infernall associats, as if they had moved him to the least degree of diffidence or impatience. For our Saviour questionlesse was more then cer∣taine by a more excellent certainty, than the certainty of faith, that he should be saved from the second death; that he should never fall away from Gods favour, nor be for a moment forsaken of him. Otherwise, he had been a lesse faithfull servant of God, lesse mindfull of speciall reve∣lations made to him as man, then they are who beleeve their owne speciall election or predesti∣nation, onely upon application of Gods generall promises to themselves in particular. For besides the internall revelations made to him as man, he had many publique assurances, such as others besides himselfe did heare; none of which hee did ever distrust or doubt: much lesse could hee feare lest his Father should be so farre displeased with him, as ever to forsake him. Now his pains upon the Crosse were grievous, and the indigni∣ties done unto him, to flesh and blood intolera∣ble: yet his apprehension of celestiall joyes due unto him, was never interrupted. And out of this never interrupted apprehension, or rather

view of these joyes, hee endured the Crosse, and despised the shame, as our Apostle tells us, Hebr. 12.2. Not onely his apprehension of these, but his most circumspect observance of all opportu∣nities to doe his Fathers will, and to see all the Scriptures concerning him fulfilled; was neuer more conspicuously remarkable, whilest hee was upon the Crosse, than in his last conflict with death. The fulfilling of the Prophecies concer∣ning his sufferings, requires a peculiar Treatise. For his extraordinary circumspection about that very point of time wherein hee uttered these words, Eli, Eli, lamasabacthani, My God, my God, why hast thou forsaken me? that is abundantly te∣stified by S. Iohn who was an eare witnesse of his speeches. Now there stood by the Crosse of Iesus his mother, and his mothers sister, Mary the wife of Cleo∣phas and Mary Magdalene: When Iesus therefore saw his mother, and the Disciple standing by whom hee lo∣ved; hee saith unto his mother, Woman, behold thy Sonne. Then saith he to the Disciple, Behold thy mo∣ther. And from that houre that Disciple took her unto his owne home, Joh. 19.25, 26, 27.

CHAP. XIII. The bloody Sacrifice of the Sonne of God, was all sufficient to make full satisfaction for the sinnes of the world, without his suffering of any supernatu∣rall or unknowen paines.

1 BUt however the former pretended conclusion concerning Christs suf∣fering the paines of Hell, or any of their symptomes, cannot bee inferred either from his bloody sweat in the garden, or from any speeches of his or any effect related by the Evangelists: yet the favourers of this conclusion rather than they would give it over endeavour to prove it by rea∣son drawen from the finall cause of all his suffe∣rings. The suffering of the paines of hell (say they) was necessarily required to the full satisfa∣ction for all our sinnes, which all good Christi∣ans confesse hee did beare both in his Agony and upon the Crosse. But the very foundation of this assertion is very weak, and the superstructive worse: most derogatory to the infinite worth of Christs bloody Sacrifice. First, it is not required by the rules of equity, whether Divine or hu∣mane, that satisfaction for wrongs done should alwayes be made in kinde, or by way of counter∣passion. It is in many cases more full and more sufficient when it is made by equivalencie, than if it were made in kinde. As in case a man in his rage should cruelly beate his neighbour, or but∣cher

his cattell: to permit the party which suf∣fered the wrong whether in his person or in his goods, to exercise the like rage or cruelty upon his person or live-goods, which did the wrong, could be no true satisfaction either to the law, or party wronged, but rather beastly revenge. The best satisfaction which in this case could be awar∣ded to the party wronged, would be to give him such contentment in one kinde or other, as might in reason, though not to passion, be as beneficiall and usefull to him, as the effects of his fury and rage which did the wrong, were in just estima∣tion hurtfull: and yet such withall, as should make the offender, as unwilling to doe the like wrong againe, as the party wronged or any in his case would be to suffer it. This is the onely true satisfaction which in the same or like case could be justly made to the Law, whose true intend∣ment alwayes is to make all men willing to doe to others, as they desire should bee done unto them: unwilling to doe any thing to others, which they would not have done unto them∣selves. Our father Adam had wronged our com∣mon nature, and all of us had offended our Crea∣tor more grievously, than any man can wrong another. Now in that our God and Creator is withall the eternall rule of justice, or rather Justice it selfe; it was requisite that satisfaction should bee made unto him in the fullest degree. For one man, for all men which had done this wrong, to make satisfaction to infinite Majestie either in whole or in part was impossible. Though

all mankinde had been condemned to suffer un∣cessantly both in body and soule, they might by this meanes have been continually making satis∣faction, but never have made it; albeit their suf∣ferings had been endlesse. Therefore was this great work undertaken by the Son of God made man for us.

2. Suppose then all this had been foreknown, before our Saviour was incarnate, ever since the fall of our first Parents, and the sentence denoun∣ced against them; it would have been a more grievous sinne in our first Parents or in any of their posterity, than the sinne of the old Serpent in seducing them or us to yeeld to his suggesti∣ons, to have besought God the Father, that his onely Sonne should make satisfaction for us in the very same kind, which we should have made, but could never make, that is, by suffering the paines of Hell. That the man Christ Jesus might suffer such paines as the damned shall doe, was perhaps the desire of Satan, that which the great Enemy of mankinde did most earnestly labour to effect. And if thus he did but desire, this was the greatest actuall sinne, which either hee or his in∣fernall associats ever had committed, or can com∣mit. Whatsoever they might desire, all that our heavenly Father could require of his onely Sonne after hee became our surety, was to make full sa∣tisfaction for all our sinnes against his Deity, or the eternall rule of justice. But all this he knew might bee accomplished by his onely Sonne after a more excellent maner, than either by exercising

his wrath due unto us, or by suffering Satan whose redemption his Sonne did no way under∣take, to wreake the utmost of his malice or foehood against mankinde upon him. For my selfe amongst others, I must confesse, I could never understand the language of many pro∣fessed Divines, who would perswade us that the full vialls of Gods wrath due unto our sinnes were powred upon his Sonne. Whatsoever their meaning be, which I presume is much better, than I can gather from their expressions, the maner of speech (to say no worse) is very improper, and to me unpleasant. For how was it possible, God the Father should bee wroth with him in whom alone he was alwayes well pleased. But wrath or anger against any one, are alwayes the effects of some displeasure precedent: and no satisfaction can be made whilest displeasure is taken, or wrath kindled against the party which seeks to make satisfaction or reconciliation. Now the inflicti∣on or permission of Hell paines to bee inflicted upon any, is the award not of Gods judgement, but of his wrath and fury.

3. If it be objected that our sinnes were infi∣nite, though not for number yet for quality, be∣cause committed against an infinite Majestie; and consequently that no satisfaction according to the exact rule of justice could bee made with∣out punishment, or penalties truely infinite: the answere is as Orthodoxall, as easie or common, That the satisfaction made for us by the Sonne of God, was more truely infinite, than the sinnes

of mankind were. For it was absolutely infinite. Non quia passus est infinita, sed quia qui passus est erat infinitus. The person or party who made sa∣tisfaction for us, or party which undertooke the satisfaction, was both in Majesty, and in good∣nesse, as truely infinite, as the Majesty and good∣nesse whom we had offended, and by whom exact satisfaction was required: both of them were both wayes absolutely infinite. J omit the weak∣nesse of such calculatory arguments, as this; [Our sinnes were absolutely infinite, because committed against an infinite Majesty,] as too well knowen to most students, and often enough, if not too often deciphered in other of my me∣ditations. For this being admitted, all sinnes should bee equall, because all are committed a∣gainst the same infinite Majesty and goodnesse. As for the true measure of our sinnes and ill de∣servings, that must be taken from the measure of Gods displeasure against them: and that is but equall to the severall degrees of our disobedience to his most holy Lawes and Commandements. This then we verily beleeve, that the full height and measure of all disobedience and rebellions against God, was neither higher or greater than the obedience which his Sonne performed in our flesh, or whilest hee stood in the condition of a servant: that our heavenly Father was never so much displeased at all our disobediences, as hee was well pleased with the obedience of his onely Sonne, or with their obedience that are truely in∣graffed in him, and are made partakers of his obe∣dience

in his sufferings. Both parts of this con∣clusion may with facility be evinced in the judge∣ment of all men which have subscribed unto, or doe admit the principles in Divinity, whether Legall or Evangelicall.

4. It was a maxime undoubted in the time of the Law, that obedience was better than sacri∣fice: the corrollary or consequence of which maxime doth amount to this point, that obedi∣ence without sacrifice, was alwayes better than sacrifice without obedience. Yet such sacrifices, as were appointed by God, being offered out of the spirit of obedience, were alwayes more acceptable than obedience alone. Such sacrifices as were appointed by God himselfe, unlesse they were offered in obedience and out of conformity to his Law, were abominable. The principall part of obedience, which the Law required, was the humble confession of the parties sinnes, for whose sakes they were offered. This confession was made over the heads of the beasts which were offered: the parties offering them alwayes acknowledging either expresly by their tongues, or implicitly in heart, that they had better de∣served a cruell death than the dumbe creatures, which they sacrificed had done. Briefly, Legall sacrifices were then acceptable, when their offe∣rers put on such affections, as David maketh ex∣pression of, when he saw the people plagued for his sinnes, or at lest when the punishment of their owne sinnes came suddenly upon them through his folly. Loe, I have sinned, and I have done

wickedly: but these sheepe what have they done? * 1.12 Yet even whilest the best of Gods people thus affected did offer the best kinde of Legall Sa∣crifices (bullocks whilst their hornes and hoofes began to spread,) their sacrifice and obedience did but lovingly meet, they were not mutually wedded or betrothed. But whilest the Sonne of God did offer up himselfe for us upon the Crosse, his sacrifice and obedience were more strictly united, than man and wife, than mans soule and body. For betwixt these there is oft times dissen∣tion or reluctance: so was there never betwixt Christs Divine person who was the offerer, and the humane nature which was the offering. His humane nature and will before it was sacrificed, and whilst it was sacrificed, was more obedient to his Fathers will, than our first Parents senses or affections in their integrity were unto their reasonable soules. When hee commeth into the world (as our Apostle interprets the * 1.13 Psalmist) he saith, Sacrifice and offerings thou wouldest not, but a body hast thou prepared or fitted for mee. In burnt offerings and sacrifices for sinne thou hadst no plea∣sure: then said I, loe, I come (in the volume of the book it is written of me) to doe thy will O God. This will of God accomplished through the sacrifice of his Sonne, was that will of God, by which we are sanctified, and if sanctified, then justified; yet not justified without satisfaction before made. Of the full meaning of this place, and of the true reconciliation of the Seventy Interpreters (whom the Apostle followes) with the Psalmist

or the Originall, by Gods grace hereafter. Thus much is pertinent to our present purpose, that the body which the Sonne of God assumed to do that will of his Father, which could not bee ac∣complished by any other sacrifices (though num∣berlesse and endlesse) was a body fitted for all kindes of calamities and crosses, which are inci∣dent unto mortality: a body more capable of paine, or deeper impressions from the violent occurrences of all externalls, which are naturall; than any other mans body was, or had been. A body as it were moulded and organized of pur∣pose to bee animated or actuated with the spirit of obedience and all manner of patience in suf∣fering, which can bee required in a faithfull ser∣vant. Servants (saith S. Peter * 1.14) bee obedient, &c. For this is thankworthy, if a man for conscience toward God endure griefe, suffering wrongfully. CHRIST JESUS who was the paterne of all obedience required in servants, not onely whilest he was to deale with malicious unreasonable men, but in the very 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of his Agony, (when his heart within him was become like melting waxe through the vehemencie of that fiery triall) did set the fairest copie of that obedience, which S. Peter requires should bee taken out (how rudely soever) by every servant of God, under his owne hand. Even in this Agony when his mortall spi∣rits did faint and languish, the spirit of obedi∣ence was much stronger in him, than the pulse of paine and sorow. It did not intermit or abate when his paines and anguish did increase. Being

in Agony (saith S. Luke) hee prayed more earnestly, Luk. 22.44. These words I referre if not to the third, yet certainely to the second paroxysme of his Agony; one or more of which fits did wring blood from his sacred body, being otherwise full of health. But most probable it is from S. Lukes relation. Chap. 22. ver. 44. that hee sweat blood both in the first and second fit, and that in all the three hee delivered his supplications 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 kneeling, or falling upon the ground. The forme of his prayer and maner of deportment in it, (as was said before) exhibite a true document or de∣monstrative argument, that besides his Divine will, hee had a will truely humane, a reasonable will in that hee did desire or deprecate the re∣movall or asswagement of his present sufferings, with greater fervency of spirit and devotion, than any sonnes of Adam could deprecate the paines of Hell, if they should be beset with them, or feele their approach. And yet withall, hee wholly submits his humane body, soule, and will unto his heavenly Fathers will, who by his con∣sent had free power to dispose of them in life and death, as hee pleased. Out of this fervent spirit of obedience consecrated unto Gods service by his most devout prayers, he was delivered from the paines and terrors, which he both feared and felt in the garden.

5. As for his sacrifice upon the Crosse, albeit we subduct the worth of it in it selfe considered (which infinitely exceeds the worth of all other sacrifices;) it was most properly, and most really

the sacrifice of a broken heart, or contrite spirit. For after his naturall strength was spent, and his bodily spirits diffused with his blood; hee lastly offers up his immortall spirit, his very soule unto his Father. Father into thy hands I commend my spirit: and having said thus he gave up the ghost, Luk. 23.46. The spirit of obedience did not ex∣pire with bodily spirits, it did accompany his soule into Paradise: it was not put off with the forme of a servant, but cloathed upon with glory and immortality. Shall wee yet doubt, whether the sacrifice upon the Crosse being offered out of such unexpressible obedience were fully suffici∣ent to make abundant satisfaction for all our dis∣obediences; albeit wee should subduct his obe∣dience and patience in that grievous Agony in the garden?

6. If any man bee disposed to move further doubt about this point; the Apostles authority, or rather his reason will put the point out of que∣stion, Heb. 9.11, 12, 13, 14. But Christ being come an high Priest of good things to come, by a greater and more perfect Tabernacle, not made with hands, that is to say, not of this building: Neither by the blood of goats and calues; but by his owne blood hee entred in once into the holy place, having obtained eternall redemption for us. For if the blood of bulls and goats, and the ashes of an heifer sprinkling the uncleane, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who through the eternall spirit, offered himselfe without spot to God, purge your consciences from dead works, to

serve the living God? The forme and maner of his dispute in this passage, as in most others throughout this Epistle, is allegoricall: but alle∣gories in true Theologie alwayes include argu∣ments of proportion, and are as firme as any Geometricall or Mathematicall demonstration. The termes of proportion in this argument are especially foure. First, sinnes meerely ceremo∣niall, that is such errors and escapes, as are evill because forbidden, not evill in themselves. The second, the remedy appointed for such sinnes, and that was the blood of bulls and goats, &c. The third, sinnes properly so called, that is, all offen∣ces or trespasses against the Law of nature, or a∣gainst the Law of God. Things not evill onely because forbidden, but rather forbidden because evill in their owne nature. The fourth terme is, the antidote or preservative against such sinnes, as in their nature poison our soules: and this so∣veraigne preservative is onely the blood of Christ. The Apostle takes it for granted, that the sacrifice of bulls and goats were sufficient to make satisfaction for sinnes merely ceremoniall; and the blood available so farre to sanctifie the parties offending against the Law of Ceremonies, as that they might be admitted into the Congre∣gation, or stand recti in curia, after the sacrifice was once offered. Of this purification concer∣ning the flesh by the blood of such sacrifices, that which the Romanists say of the Sacraments of the new Testament, might bee more probably said; Conferebant gratiam ex opere operato. The

ceremoniall sinne was taken away by a ceremo∣niall offering. From this knowen maxime con∣cerning the law of Ceremonies, or Legall sacri∣fices S. Paul takes his rise unto the high mysterie of the Gospel, to wit, that the offering which the Sonne of God did make upon the Crosse, was more sufficient, as well for making full satisfacti∣on unto God for all sinnes committed against his Law, as for purifying the conscience of offen∣ders from dead works; more effectuall to make men partakers of the true celestiall Sanctuary, than the blood of beasts was for making them le∣gally cleane. Purification from sinne or sancti∣fication alwayes presupposed full satisfaction for the sinnes committed. To cleanse men from sins meerely ceremoniall, or to sanctifie them accor∣ding to the flesh the bloody sacrifice of bruit beasts was sufficient, although they suffered no other paines than naturall, albeit they felt no force, or assault of any agents, but meerely natu∣rall, much more is the blood of Christ of force sufficient not onely to make a full atonement for us, but to cleanse us from all sinnes, although he suffered no paines supernaturall, although he had suffered no force or impression of any agents more than naturall. All this is but a branch of our Apostles inference. For albeit sinnes com∣mitted against the Morall Law of God, doe in a maner infinitely exceed sinnes committed against the Law of Ceremonies onely: yet are not the sinnes of the one kinde so much more hainous, than the sinnes of the other, as the blood of

Christ doth for vertue exceed the blood of bulls and goats. Nor is there that odds of difference betwixt sinnes Moral, and sinnes Ceremonial, which is between the Priests of the Law, and the high Priest of our soules, the Sonne of God. And yet the maine ground of our Apostles infe∣rence doth not simply consist in the superexcel∣lency of the high Priest of our soules, or of the sacrifice which hee offered, in comparison with legall Priests and their sacrifices, but withall in the admirable union of our high Priest and his sacrifice. For admit it as possible, first, that there might haue been some matter of sacrifice, as pure and spotlesse, as the body of our Saviour; more pure and glorious than the Angelicall substances: Secondly, that this pure and spotlesse sacrifice had been offered by a Priest for dignity equall to the Sonne of God (as by the Holy Ghost the third Person in Trinity:) yet his offering or service could not have been so acceptable unto God, as our Saviours offering or service was; because the infinite worth of the Priest or Person sacrificing, could not in this case have conferred any worth or vertue truely infinite upon the sacrifice or of∣fering made by him, though as holy and glorious as any created substance can bee; unlesse it had been so personally united to him, that in offe∣ring it, hee had offered himselfe, as our Saviour did. This is the maine stemme or rather the root of our Apostles emphaticall inference or surplus in the forecited place. How much more shall the blood of Christ who through the eternall Spirit offered

himselfe without spot to God, purge your conscience from dead works to serve the living God.

7. Answerable to this hypostaticall or perso∣nall union betweene our high Priest and his sa∣crifice, was that union between his obedience to his Father, and his mercy and compassion to∣wards men. Obedience, mercy and sacrifice were so united in his offering, as they never had been before his owne death was the internall ef∣fect of his mercy towards us, and obedience to his Father the period of his humiliation of him∣selfe: Hee humbled himselfe and became obedient un∣to death, even unto the death of the Crosse. That we know, was a cruell and servile death; but no part of the second death, not charged with the paines of Hell: otherwise our Apostle would have mentioned them, as the accomplishment of his obedience, or of his service; which, with∣out them did exceed the very abstract or paterne either of service or obedience. Quid est servitus, nisi obedientia animi fracti, & arbitrio carentis suo? Servitude (saith * 1.15 Tully) is nothing else but the obe∣dience of a broken or dejected minde, utterly deprived of all power or right to dispose of it selfe, or of its actions. It is indeed dejection of minde, a bro¦ken estate, or basenesse of condition; which make men willing to become servants unto o∣thers, or inforceth them to resigne all their right and power unto their Masters will. But it was no dejection of minde, no want of any thing in hea∣ven or earth, but onely the abundance of mercy and compassion towards us miserable men, which

moved the Sonne of God to renounce this world before he came into it, and to deprive himselfe of all that right and interest, which every other man hath over his owne body and soule, by vo∣luntary resignation of his entire humane nature unto the sole disposing of his Father. Other ser∣vants were obedient unto their Lords upon ne∣cessity, or dejection of minde: hee voluntarily became a servant to his Father, that he might ac∣complish the office of a servant in the sacrifice of a broken and contrite spirit. This was the inter∣nall effect of his service and obedience, and this sacrifice thus offered was all-sufficient to make sa∣tisfaction for all the disobedience of men; for the sinnes of ten thousand worlds of men.

CHAP. XIV. That our Saviour in his Agony (at least) did suffer paines more than naturall, though not the paines of Hell or Hellish paines: That the suffering of such paines was not required for making satisfaction for our sinnes, but for his Conquest over Satan.

1 BUt albeit the bloody sacrifice of the Sonne of God were, as God himselfe is, all-sufficient to these purposes; may wee hence collect that hee suffered no paines more than naturall, or of no other kinde than his Mar∣tyrs, Apostles, or Prophets have done? God for∣bid. Betweene paines naturall and the paines of

Hell, there is a meane; to wit, paines altogether supernaturall in respect of the Agent, and some∣wayes more than naturall in respect of the Pati∣ent: and such paines out of all question the Son of God did suffer in the garden, though not upon the Crosse. Nor were these his sufferings super∣fluous, though no way necessary for paying the full ransome or price of mans redemption or re∣conciliation unto God. Most expedient they were, if not necessary to other purposes: As first, for his absolute conquest over Satan. Secondly, for his consecration to his everlasting Priesthood. Of his conflict with Satan in the garden (a place sutable to that wherein hee had conquered our first Parents,) Iobs second temptation was the type or shadow. His Father exposed him to the second temptation, as he had unto the first temp∣tation in the wildernesse, and permitted Satan to exercise the utmost of his power against him: onely over his soule or life hee had no power. These were takē from him by the malice of men, and by the death of the Crosse, not by the im∣mediate power of Satan. That the conflict in the garden was extraordinary; that in this houre the decretorie battle betwixt the old Serpent and the womans seed was to be fought (at least the brunt of it;) the letter of the Scripture is to my ap∣prehension very plaine: As first from that speech of our Saviours after his Maundy, Ioh. 15.13. Here∣after I will not talke much with you: for the Prince of this world commeth: with greater violence sure∣ly than at any time before had been permitted

him to use. For our Saviour uttered these words immediatly after Satan had entred into Iudas: at which time his Commission to enter the lists with the holy seed of the woman was first to bee put in execution. It hath alwayes seemed to me a mystery or secret, whereof no reason can bee given in nature, how Satan gaines greater power of doing mischiefes and harmes to men by secret compact with others of their owne nature, as with Witches, or other of his owne worshippers; than is permitted him to use by his owne imme∣diate power or strength. Iudas, though hee was no Witch, yet was hee a worshipper of Satan, one who had made Mammon his God, for whose service he had resolved to betray his Master into the hands of his enemies. It is pregnant againe frō that saying of our Saviour immediatly upon the cessation or intermission of his Agony and bloody sweat, that Satans assaults were at this time ex∣traordinary; When I was dayly with you in the Temple, you stretched out no hand against mee: sed haec est hora vestra, & potestas tenebrarum, But this is your houre, and the houre appointed for the powers of darknesse to try their strength against mee. But after they could get no advantage of him by grapling with him in the garden, being not able to move him to the least signification of any im∣patience, or overture of discontent, as Satan had done Iob in his second temptation; they leave him unto the malice of his mortall Enemies, be∣ing assured they should get advantage enough over their soules, and prevalently tempt them to

cruelty and hatred towards this holy One, more than naturall. The houre of his terrible combat with Satan was but newly expiring, when thus he spake to the chiefe Priests and Elders. And howbeit this word houre sometimes imports more than an houre (as wee say) by the clock, some larger indefinite time or season: yet that in the forecited place it is to bee taken for a just houre, and no more, many circumstances of the Text perswade mee: (this especially) when hee saith to his Disciples, Could yee not watch with mee one houre? As if he had said, Of all the time that I have been with you, this was the onely houre, wherein your watchfulnesse and attendance on me had been on your parts most requisite, and to me most acceptable. And the effect of his peti∣tion as S. Mark * 1.16 expresseth it, was thus, that if it were possible the houre might passe from him. This was the houre wherein hee tasted the bitter cup, whose present bitternesse upon his prayer was, if not altogether taken away, yet asswaged; and the houre it selfe, wherein hee was to tast of it, perhaps shortned.

2. This conflict with Satan, and the issue of it, our Saviour apprehended at his triumphant ingresse into Jerusalem immediatly after his fu∣ture glorification was avouched by a voice from heaven three dayes before hee entred into his Agony. Now is my soule troubled, and what shall I say? Father save mee from this houre: but for this cause came I unto this houre. Father glorifie thy Name. Then came there a voice from heaven, say∣ing,

I have both glorified it, and will glorifie it a∣gaine, &c. Now is the judgement of this world: now shall the Prince of this world be cast out. And I, if I be lift up from the earth, will draw all men unto me, Ioh. 12.27, 28, &c. In what sense, or how farre the world at this time was judged, exhibits plen∣tifull matter of controverse Divinity, not imme∣diatly emergent from the positive points of Di∣vinity now in hand. And for this cause I must request the ingenuous Reader for the present to take a matter which before was proposed, into deeper consideration. The point is briefly this; Our first Parents in the selfe same fact by which they became rebellious, ipso jure, committing high treason against their God and Creator, did subject themselves, and their posterity, unto the tyrannicall dominion of Satan. His vassailes and slaves all of vs were by right most soveraigne a∣mongst the sonnes of men, by right of conquest in Duel. Now albeit the Conquerer was a Tray∣tor and rebell against God; although he did first commit or at least accomplish this his rebellion and treason, by withdrawing our first Parents from that allegiance and obedience which by law of nature they and wee ought perpetually to have borne unto our Maker: Yet so observant of all rules of equity and just forme of procee∣dings, was he who is goodnesse, equity, and justice it selfe; that unto Satan the professed Rebell a∣gainst him, and implacable Enemy towards man, he did vouchsafe the benefit of the Law of Armes or Duel. Now seeing Satan, being not Omni∣potent

but of power, force, and subtilty limited, had thus subdued our first Parents, whom their Creator had endowed with freedome and power sufficient to dispose of their actions for the future good of themselves, and their posterity: his gra∣cious goodnesse would not take us out of this Re∣bels hands by the Omnipotent power or irresisti∣ble force of his Godhead. Man being conquered by his sometimes fellow creature, was in the wis∣dome of Divine equity, to bee rescued from this bondage by a Creature, by a man of the same nature and substance, subject to all the infirmi∣ties (sinne excepted) to which wee are subject: as taking his substance from that man whom Sa∣tan had conquered. As Satan did not appeare in his owne shape or likenesse, when hee subdued our first Parents (for so no question they would have been more wary to have closed with him;) but disguised in the similitude of a Serpent, which was a creature more subtill than all the beasts of the field, yet a creature every way farre inferiour to man: So the Sonne of God did not enter this combat with Satan in the glory and strength of his Godhead, but in his Godhead as it were dis∣guised or clothed upon with the true nature and substance of man, and of a man whom Satan up∣on triall before had knowen to be throughly sub∣ject to the infirmities of mortality. Otherwise hee had more wit, than to have entered the lists with him in the second conflict.

3. How much dearer this conflict with Satan cost our Saviour, than Iobs second temptation

cost him; hee onely knowes, and this knowledge hee learned by patience and obedience in suffe∣ring these paines of what kind soever they were. The ancient Greek Liturgies expresse them best by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the unknowne sufferings. Such I take it, as no man in this life besides our Saviour alone did suffer, nor shall ever any man suffer the like in the life to come, in which, the paines of Hell shall be too well knowne unto many. But that our Saviour in this life should suffer such paines is incredible: for this being granted, the powers of darknesse had prevailed more against him, than Satan did against Iob. For the actuall suffering such paines includes more then a taste, a draught of the second death, unto which no man is subject, before he die the first death: nor was it possible that our Saviour should ever taste them either dying or living, or after death. This error, it seemes, hath surprized some (otherwaies good Divines) through incogitancie, or want of skill in Philosophie. For by the unerring rules of true Philosophy, the nature, quality, or measure of paines must bee taken, not so much from the force or violence of the Agent, as from the con∣dition or temper of the Patient: Actus agentium sunt in patiente rite disposito. The fire hath not the same operation upon Gold, as it hath upon Lead; nor the same upon greene wood, which it hath on dry. Or if a man should deale his blowes with an eeven hand betweene one sound of body, and of strong bones; and another sickly, crasie, or wounded: the paines though issuing from the

equality of the blowes, would be most unequall. That which would hardly put the one to any paine at all, might drive the other into the very pangs of death. Goliath did looke as big, did speake as roughly, and every way behave him∣selfe as sternly against little David, as hee had a∣gainst Saul, and the whole hoast of Israel: Yet his presence though in it selfe terrible, did make no such impression of terrour upon David, as it had done upon Saul, and the stoutest Champions in his hoast. And the reason, why it did not, was because David was armed with the shield of faith, and confidence in the Lord his God; a se∣cret Armour which was not then to be found in all the Kingdome of Israel besides. But a farre greater then Goliath, associated and seconded with a farre greater hoast, both for number and strength, than the Philistines in Davids time were able to make; more maliciously bent a∣gainst the whole race of Adam, than the Phili∣stines at this or any other time were against the seed of Abraham, was now in field. And all of us are bound to praise our gracious God, that in that houre wee had a Sonne of David farre grea∣ter than his Father to stand betweene us and the brunt of the battell then pitched against us. For if all mankinde from the East unto the West, which have lived on earth since our Father Adams fall unto this present time, or shall continue un∣to all future generations, had been then mustred together, all of us would have fled more swiftly, and more confusedly from the sight or presence

of this great Champion for the powers of dark∣nesse, than the hoast of Israel did from the Cham∣pion of the Philistines, when hee bid a defiance unto them. All of us had been routed at the first encounter without any slaughter, been commit∣ted alive to perpetuall slavery and imprisonment. But did this Sonne of David obtaine victory in this Duel with the Champion for the powers of darknesse, at as easie a rate as his Father David had done over Goliath? No: If wee stretch the similitude thus farre, wee shall dissolve the sweet harmony betweene the type and the Antitype. The conquest which the Sonne of David had over Satan and the powers of darknesse (whether in the garden or upon the Crosse,) was more glorious then that which David had over Goliath, or Israel over the Philistines. David was Master of the field sine sanguine & sudore multo, without blood, or much sweat. The Sonne of David did sweat much blood before hee foiled his potent Adversary. And the present question is not about the measure but about the nature and quality of the pains which the Sonne of David in this long Combat suffered, in respect of the paines which David or any other in the behalfe of Gods peo∣ple had suffered. As the glory of our Saviour Christ is now much greater, than the glory of all his Saints which have been or shall be hereafter: so no doubt his sufferings did farre exceed the suf∣ferings of all his Martyrs. But all this and much more being granted, will not inferre that he suf∣fered either the paines of Hell or hellish paines

(poenas infernales, aut poenas inferorum:) such paines as the power of darknesse in that houre of extraordinary temptation had cast all mankinde into, unlesse the Sonne of David had stood in the breach. Admit the old Serpent had been in that houre permitted to exert his sting with all the might and malice he could, against the pro∣mised womans seed, that is, the manhood of the Sonne of God: yet seeing (as the Apostle saith) the sting of death is sinne (not imputed but in∣herent) it was impossible that the stinging paines of the second death should fasten upon his body or soule, in whom there was neither seed nor re∣lique, neither root or branch of sinne. Or againe, admit hell fire (whether materiall or immateriall) be of a more violent and malignant quality, than any materiall fire which we know, in what sub∣ject soever it bee seated, is; and that the powers of darknesse with their entire and joint force had liberty to environ or begirt the Sonne of God with this fire or any other instruments of greater torture, which they are enabled or permitted to use: yet seeing there was no fuell either in his soule or body, whereon this fire could feed; no paines could bee produced in him for nature or quality truely hellish, or such as the damned suf∣fer. For these are supernaturall, or more than so, not only in respect of the Agents or causes which produce them, but in respect of the Subject which endures them. Satan findes alwayes some thing in them, which he armes against them; some in∣herent internall corruption, which hee exaspe∣rates

to greater malignity, than any externall force or violence could effect in any creature not tainted with such internall corruption, from which the promised womans seed was more free than his crucified body was from putrifaction. The Prince of darknesse and this world could finde nothing which hee could exasperate or arme against him.

4. In respect of Divine justice, or of those eternall rules of equity which the Omnipotent Creator doth most strictly observe; it was not expedient only but necessary that the Son of God should in our flesh vanquish Satan, and vanquish him by suffering evills, even all the evills incident to our mortall nature. There was no necessity, no congruity that the Sonne of God should van∣quish this great Enemy of mankinde by suffering the very paines of Hell or hellish torments. These properly taken, or when they are suffered in kind, are the proper fruits and necessary effects of Sa∣tans victory over sinners; the finall wages of sinnes unrepented of or not actually expiated by the blood of our Redeemer. In all other tribu∣lations, distresses, or persecutions, which are not the wages of sinne, We are, (as our Apostle saith Rom. 8.35, 37.) more then Conquerers through him that loved us, if so we endure them with patience. But how more than Conquerers in these which are in themselves evill & distastfull to our nature? Therefore more than Conquerers, because these afflictions suffered with patience, doe testifie our conformity to the Sonne of God in his most grie∣vous

sufferings: and the dissolution of the works of Satan in us, doth seale unto our soules a full Acquitance from hell paines, from which que∣stionlesse our high Priest was free in that great Combat with Satan and his infernall powers. Otherwise, he had not been full Conquerer over hell and the second death, which is no other than the paines of Hell, or hellish torments. Nor could the sufferings of such torments bee any part of the Sonne of Gods qualification for dissolving those works of Satan, which cannot be dissolved but by the exercise of his everlasting Priesthood, which was the last end or finall cause of his suffe∣rings or consecration by afflictions.

CHAP. XV. Christs suffering of the unknowen paines, or of paines greater than ever any of his Martyrs or others in this life have suffered, requisite for his qualifi∣cation, as hee was to become the high Priest of our soules.

1 THe Sonne of God was to suffer all the afflictions, which wee in this world can suffer, in a farre higher degree than we can suffer them: to bee more strongly tempted by all the meanes by which wee are tempted unto sinne, whether by feare of evill, or by hope of things good and pleasant unto nature; that hee might (even to our apprehension) bee a more

faithfull and mercifull high Priest in things con∣cerning God, than ever any before him had been, or can be. But Satan, we know, tempteth no man in this life unto sinne either with the feare or sufferings of any evill or vexations, whereof our mortality can have no experience. Hee labours to withdraw no man from Gods ser∣vice by giving them any taste or touch of the paines prepared for the damned in the life to come. Such as are in the deepest bonds of thral∣dome to him, would quickly abandon his service, if hee should tender them such a true symbole or earnest of their everlasting wages, or such a mo∣mentany taste of Hell paines, as the Spirit of God in this life exhibiteth to some of his chil∣dren of their everlasting joyes. And it is questi∣onable whether our nature whilest mortall bee capable of such paines, or whether the first touch or reall impression of them would not dissolve the link or bond betweene mans mortall body, and his immortall soule in a moment. For as flesh and blood cannot inherite the Kingdome of God, but this mortall must put on immortalitie, ere we can bee partakers of celestiall joyes: so it is pro∣bable that our corruptible bodies must bee made in another kinde incorruptible, before they can bee the proper Subjects or receptacles of Hell paines. But though no man in this life be temp∣ted to ill, or withdrawen from the service of God, by sufferance of such paines; yet in as much as many are oft times tempted to despaire of Gods mercies by the unknowne terrors of Hell, or

representations of infernall forces: there is no question but the Sonne of God, not in his Divine wisdome onely, by which he knoweth all things, but even as man, had a more distinct view of all the forces, and terrors of Hell, more full expe∣rience of their active force and attempts, than any man in this life can have; to the end that he might bee a faithfull Comforter of all such unto the worlds end, as shall bee affrighted or attemp∣ted with them. If wee consider then onely the attempt, assault, or active force by which Satan seeketh to withdraw us from God unto his ser∣vice, not the issue or impression which his at∣tempts makes upon us sinfull men: there was no kinde of temptation whereto the Sonne of God was not subject, whereto he did not submit him∣selfe for our sakes, that hee might have full expe∣rience or perfect notice as man, of all the dangers whereunto wee are obnoxious. By that which was done against the greene tree hee knoweth what will become of the drie, if it bee exposed to the like fiery triall. It was requisite that this great Captaine of Gods warfare with Satan, and of our salvation, should have a perfect view of all the forces which fight against us; that hee might bee a faithfull Solicitor to his Almighty Father for aid, and succour unto all that are beset with them, unto all that offer up strong cries un∣to him, as hee in the dayes of his flesh did unto his Father, and was saved from that which hee feared.

2. The greatest comfort which any poore di∣stressed

mortall man can expect, or which our na∣ture is capable of in oppression and distresse, must issue from this maine fountaine of our Saviours Agony and bloody sweat, of his Crosse and Pas∣sion. For whatsoever hee suffered in those two bitter dayes, he suffered, if not for this end alone, yet for this especially, that hee might bee an All-sufficient Comforter unto all such as mourne; as having sometimes had more than a fellow fee∣ling of all our infirmities and vexations, as one who had tasted deeper of the cup of sorow and death it selfe, then any man before him had done, or to the worlds end shall doe. It would bee a great comfort to such as have suffered shipwrack, to have an Admirall, a Dispenser of Almes un∣to Seafaring men, who had sometimes suffered shipwrack, or after shipwrack had been wronged by his neighbours or natives. And so, it would bee to a man eaten out of his estate by usury or vexations in Law, to have a Judge or Chancel∣lor who had been both wayes more grievously wronged; a just, or upright man, whose heart would melt with the fellow-feeling of his cala∣mities. Experience of bodily paines or grievous diseases inclineth the Chirurgion or Physician to bee more compassionate to their Patients, and more tender of their well-fare than otherwise they would be. And for these reasons, ever since I tooke them into consideration, and as often as I resume the meditations of our Saviours death, I have ever wondred and still doe wonder at the peevishnesse, or rather patheticall prophanesse

of some men, who scoffe at those sacred passages in our Liturgie, By thy Agony and bloody sweat, by thy Crosse and Passion, &c. Good Lord deliver us; as if they had more alliance with spells, or formes of conjuring, than with the spirit of prayer or true devotion. Certainely they could never have fallen into such irreverent and uncharitable qua∣rells with the Church our Mother, unlesse they had first fallen out, and that fouly with Pater noster, with the Lords prayer, the Creed, and the ten Commandements. For I dare undertake to make good that there is not either branch or fruit, blossome or leafe in that sacred garden of devotions which doth not naturally spring and draw its life and nourishment from one or other of the three former roots, to wit, from the Lords prayer, or from the Creed set prayer wise, or from the ten Commandements. And hee that is disposed to reade that most Divine part of our Liturgie with a sober minde and dutifull respect, shall finde not onely more pure devotion, but more profound Orthodoxall Divinity both for matter and forme, then can bee found in all the English Writers which have either carped or nib∣led at it. Not one ejaculation is there in it, which hath the least relish of that leven, where∣with their prolix extemporary devotions who distaste it, are for the most part deepely sowred. But here I had ended my Treatise of the qualifi∣cation and undertakings of the Sonne of God for dissolving the works of Satan, had not a new Quaere presented it selfe to my meditations in

the latter end of these disquisitions; and the Quaere, is this:

3. Why our Saviour in his Agony, or his other sufferings upon the Crosse should not ten∣der his petitions unto God in the same forme or tenor wherein the Psalmists or other holy men which were types or figures of him in his suffe∣rings, had done theirs in their anguish or distresse; or in the same forme which he once, and no oft∣ner than once did use upon the Crosse, My God, my God, why hast thou forsaken me? The ancient stile of prayer used by Gods servants or Ambas∣sadors, as well in their humble supplications, as in their gratulatory hymnes, but especially in their fervent and patheticall ejaculations for de∣liverance from present dread or danger, was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my God, and my Lord; or my Lord, and my God. Besides the observations before made to this purpose out of c 1.17 Masius, or rather out of the Liturgie of the Ancient Jews avouched by him, and of the Primitive Church (well observed by Faber) many passages in the Psalmes which did respectively both forepicture and foretell his Agony and sufferings upon the Crosse, are most pregnant. Of the ingratitude of his people toward him, of the indignities and cruelties done unto him by the Jews; no Psal∣mist (the Author of 22. onely excepted) hath a more lively punctuall representation, than that which is Psal. 35. and 38.40. David in the very 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or paroxysme of the grievances which he suf∣fered from such of Sauls followers as he had well

deserved of, delivereth his petitions in this forme: Avenge thou my cause, my God and my Lord,* 1.18 Psal. 35.23. Iudge me according to thy righteousnesse, O JEHOVAH, my Lord, Psal. 35.24. and 38.16. (whether David or some other were the Author of it) Quia ad te expecto, tu respondebis Domine, Deus mi. And againe, Psal. 40.6. Multa fecisti tu JEHOVAH, Deus meus, &c.

4.* 1.19 But when the houre was come wherein all these Propheticall ejaculations of the Psalmists were to be exactly fulfilled in our Saviour Christ: and by him, hee preferres his supplications stilo novo in a forme or stile unusuall before, but fami∣liar and usuall to him when his passion and death drew nigh, as Ioh. 12. Father, (not Lord God) what shall I say? save mee from this houre, &c. And Ioh. 17. Father glorifie me, &c. Hee used the same forme in his Agony thrice, Father, if it be possible, let this cup passe from me. And in the last words, which hee uttered in the forme of a servant, hee said not, My God, my God, or my Lord God; But Father into thy hands I com∣mend my spirit. This variation betweene this most faithfull Servant of God and other holy men, Gods faithfull servants, in the forme of their supplications or gratulatory ejaculations conceived and uttered upon the like occasions, suggests thus much unto us (if I mistake not) that of all Gods servants or holy men, the man CHRIST JESUS onely was his true Sonne not by adoption as others were, and wee now are, but his Sonne by right of inheritance; and

yet being such a Sonne, was for a time as truely his Servant, as his Sonne. He who alwayes had been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or God the Lord: Hee whose ti∣tle it was to heare his peoples prayers, and unto whom all flesh shall come, Psal 65.2. doth now tender his prayer, not to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not unto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for that had been to preferre a peti∣tion unto himselfe, whereas hee was now to pre∣ferre his petition unto his Father whose Servant he now was as man, but did not thereby cease to be as truely his Sonne. Had hee been his Sonne by creation onely, or in respect of the admirable integrity and superexcellencie of his performan∣ces as man; hee had doubtlesse tendred his peti∣tions in the same stile or forme, which other godly men, and Gods faithfull servants before had used, though much better than they did. But however hee was the Servant of God after a more peculiar maner than any other had been; yet he presents his supplications in such a stile as hath relation to himselfe, rather as he was a Son than as a Servant. The eternall Sonne of God was the party supplicant unto the eternall Father for his mortall servant. For hee was a servant onely according to his humane nature, and ac∣cording to that onely as it was mortall, whereas he still remaineth Mediator betwixt God and man, not as man onely, much lesse as a mortall man, but according to his eternall person, and his immortall manhood. This his manhood is now dignified with the reall and actuall title of

Lord. He was our Lord and Mediator before he assumed our flesh into the unity of his Person: but then Mediator according to his Divine Per∣son, or as God onely. When he is instiled by the Prophets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or God the Lord, this later title was more Propheticall than historicall, and did import as much as that he who was then Iehovah our God, at the time appointed should come to be our Lord by peculiar right of dominion pur∣chased by his sufferings for our redemption. And for this reason I take it, his Apostle Thomas be∣ing convinced of incredulity unto the report of his resurrection, supplicates to him for pardon in the same stile or forme, as the Psalmist and o∣ther godly men had done in their distresse; My Lord, and my God, * 1.20 which is the full and punctu∣all expression of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For now hee was not onely spe, but re, become both Lord and Christ.

Notes

• a 1.1

  Mihi verò ratio cur ita sese vocave∣rit, duabus ex rebus p••tenda esse videtur: altera quòd solus ipse & Ezechiel, (imo Da∣niel etiam aliquando) ita vocetur, ut Irenaeus, lib. 3. cap. 18 notavit: altera quòd solus ipse se ita vocet. Nam alij in novo Testamento nunquam cum filium hominis appellant. Ex priore re intelligimus posse eâdem, aut simili de causâ, quà Ezechielem filium hominis ap∣pellari. Cur autem Ezechiel ita vocatus sit, cum multas illic opiniones reconsuerimus, il∣lam R. Abraham maximè probavimus, vocari ••um filium hominis, quia semper cum An∣gelis l••quebatur; qui eum, ut a se, qui homines non erant, sed videbantur, distinguerent, fi••um hominis appellabant. Nec enim ipse, sed cum Angeli ita vocant. Simili fortasse ra∣tione Christus, quia Deus erat, & filius Dei, quasi a••it••esi quadam cum de se, ut homine, loquitur, fi••ium hominis vocat. Non quod al••u••, sed quod aliter filius Dei, quia Deus, & fili••s hominis, quia homo esset, quemadmodum Augustinus indicavit. Exposteri reproba∣bilem conjecturam ducimus ••um se non honoris, sed abjectionis ca••á•• ita vocare, sicut apud Prophetam vermem & opprobrium hominum appellat, Psal. 21. ver. 7. Nisi enim nomen ab∣jectionis esset, alij etiam eum aliquando eodem modo vocavissent. Sed observamus Ezechi∣elem nunquam a se, sed abalus: Christum nunquam ab aliis, sed a se fil••um hominis ap∣pellari. Ideo ergo se filium hominis appellat, ut significet se, cum in forma Dei esset, nec rapi∣nam arbitraretur se esse aequalem Deo, exina••••sse tamen semetipsum, formamque servi ac∣cepisse, & habitu inventum, ut hominem, Phil. 2.6, 7. Maldonat in cap. 8 Matthaei ver. 20.
• * 1.2

  The 7. book of the Com∣mentaries upon the Creed. cha. 25. §. 3, 4, &c.
• * 1.3

  The 7. book of Commen∣taries upon the Creed. Chap. 30. § 10. &c.
• * 1.4

  Deut. 8.3.
• * 1.5

  Psal. 91.11, 12.
• * 1.6

  Ioh. 12.27.
• * 1.7

  Heb. 5.8.
• * 1.8

  Matt. 16.22.
• * 1.9

  Curaeus.
• * 1.10

  Capta Dra∣gonera, Ma∣gio negotiū datum, ut Montem∣marinum munitissimū locum ag∣grederetur. Igitur secū ducto Au∣gusto Salu∣ciarū prin∣cipis not••o filio, eò ten∣dit: evoca∣toque quasi ad colloquium praesidiariorum duce ab Augusto, quîcum arctissima intercedebat amicitia; Magius ex compacto superveniens eum comprehendi jussit, & ut locum dederet, hortatus; cum nihil proficeret: postremo minas addidit & ipsum vinctum quasi ad supplicium in oppidi conspectum deduci imperavit, tam miserabili spectaculo victi oppidani, ut ducem suum peri∣culo eximerent, deditionē fecere. 0bservatū, tam indignae mortis vehementi metu adeo con∣cussum animo eum suisse, ut sanguineum sudorē toto corpore funderet. Th••an. lib. 10. pag. 221.1.
• * 1.11

  Cusanus.
• * 1.12

  2. Sam. 24.17.
• * 1.13

  Psal. 40. Heb. 10.5, 6, 7.
• * 1.14

  1. Pet. 2.18, 19.
• * 1.15

  In his Paradoxes
• * 1.16

  Mark. 14.35.
• c 1.17

  The 7. book of these Com¦mentaries upon the Creed, chap. 36. par. 3, 4, &c.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.20

  Ioh. 20.28.