The fountain of life opened, or, A display of Christ in his essential and mediatorial glory wherein the impetration of our redemption by Jesus Christ is orderly unfolded as it was begun, carryed on, and finished by his covenant-transaction, mysterious incarnation, solemn call and dedication ... / by John Flavell ...

DOCT. That Iesus Christ is the true and only Mediator betwixt God and Men.

Ye are come to Iesus the Mediator of the New Covenant, Heb. 12.24. And for this cause he is the Mediator of the new Testament &c. Heb. 9.14. I might shew you a whole vein of Scriptures run∣ning this way, but to keep a profitable and clear method, I shall shew you.

First, what is the sence of this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Mediator.

Secondly, what it implys, as it is applied to Christ.

Thirdly, how it appears that he is the true and only Mediator, betwixt God and Men.

Fourthly, in what capacity he performed his Mediatory work,

[ 1] First, What is the sence and import of this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Me∣diator, and the true sence and importance of it,* 1.1 is a middle person, or one that interposes betwixt two Parties at variance, to make peace betwixt them. So that Satan is medium disjun∣gens,

a medium of discord; so Christ is medium conjungens, a medium of Concord and Peace. And he is such a middler, both in respect of his person, and office, in respect of his person, he is a middler,* 1.2 that is one that hath the same nature both with God, and us, true God, and true man, and in respect of his office or work, which is to interpose or transact the business of reconcilia∣tion between us and God. The former some call his substantial, the latter his evergitical or operative meditation, though I rather conceive that which is call'd his substantial mediation, is but the aptitude of his person to execute the mediatorial function. And that it doth not constitute two kinds of mediation, his being a middle Person, fits and capacitates him to stand in the midst, betwixt God, and us. This I say is the proper sence of the word. Though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Mediator be rendred variously. Sometimes an Umpire, or Arbitrator. Sometimes a Messenger, that goes betwixt two Persons. Sometimes an Interpreter, im∣parting the mind of one, to another. Sometimes a Reconciler, or Peace-maker. And in all these sences Christ is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the middle Person, in his mediation of reconciliation, o•• intercession, that is, either in his mediating by suffering, to make peace, as he did on Earth; or to continue, and maintain peace: as he doth in Heaven, by meritorious intercession. Both these ways he is the only Mediator, and he manageth this his media∣tion.

First, As an Vmpire or Arbitrator. One that layeth his hands upon both Parties,* 1.3 as Iob speaks Iob. 9.33. so doth Christ, he layeth his hands (speaking after the manner of men,) upon God, and saith, Father, wilt thou be at peace with them and readmit them into thy favour? If thou wilt, thou shalt be fully satisfi∣ed for all that they have done against thee. And then he layeth his hand upon man, and saith, poor sinner, be not discouraged; thou shalt be justified, and saved.

Secondly, As a Messenger, or Ambassadour, so he came to impart the mind of God to us, and so he presents our desires to God. And in this sence only Socinus would allow Christ to be Mediator. But therein he endeavours to undermine the Foun∣dation, and to exclude him from being a Mediator by surety∣ship. Which is the

Third way of this mediation. So the Apostles speaks Heb. 7.

he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.4 the surety, or pledge. Which as the learned▪ David Pareus well expresseth it, is one that engageth to satisfie ano∣ther, or gives caution or security by a Pledge in the hand, for it. And indeed both these ways Christ is our Mediator by surety∣ship, viz. in a way of satisfaction, coming under our obligati∣on to answer the Law, this he did on the Cross, and in a way of caution. A surety for the peace, or good behaviour, but to be more explicite, and clear; I shall

In the next place enquire, what it implys and carries in it, [ 2] for Christ to be a Mediator betwixt God and us. And there are mainly these five things in it,

• ...

  First, At the first sight, it carries in it a most dreadful breach and jar betwixt God and Men, else no need of a Mediator of Recon∣ciliation. There was indeed a sweet League of amity once be∣tween them, but it was quickly dissolved by sin, the wrath of the Lord was kindled against man, pursuing him to destruction, Psal. 5.5. thou hatest all the works of iniquity. And man was fill'd with unnatural enmity against his God, Rom. 1.30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, haters of God. This put an end to all friendly commerce, and intercourse between him and God. Reader, say not in thy heart; that it's much one sin, and that seemingly so small, should make such a breach as this: And cause the God of mercy and goodness, so to abhor the works of his hands; and that assoon as he had made man: for it was an hainous, and aggravated evil. It was upright, perfect man; created in the Image of of God, that thus sinned. He sinned when his mind was most bright, clear, and apprehensive. His Conscience pure and active. His Will free, and able to withstand any temptation. His Conscience pure, and undefiled. Yea he was a Publique, as as well as perfect man, and well knew that the happiness, or misery of his numberless offspring was involved in him.

  The condition he was placed in, was exceeding happy. No necessity, or want could arm and edge a temptation. He lived amidst all natural, and spiritual pleasures, and delights; the Lord most delightfully conversing with him. Yea, he sinned while as yet his Creation-mercy was fresh upon him, and in this sin was most horrible ingratitude, yea, a casting off the yoke of o∣bedience, almost assoon as God had put it on. God now saw the work of his hands spoiled, a race of Rebels now to be propa∣gated,

• ...

  who in their successive Generations would be fighting a∣gainst God. He saw it, and his just indignation sparkled a∣gainst man, and resolves to pursue him, to the bottom of Hell.

• ...

  Secondly, it implys a necessity of satisfaction and reparation to the Iustice of God. For the very design, and end of this medi∣ation, was to make Peace by giving full satisfaction, to the party that was wronged. The Photinians, and some others have dreamed of a reconciliation with God;* 1.5 founded not upon satisfacti∣on; but upon the absolute mercy, goodness, and free-will of God. But conceiving that absolute goodness and mercy of God, re∣conciling sinners to himself, there is a deep silence throughout the Scriptures. And whatever is spoken of it upon that ac∣count, is as it works to us, through Christ, Eph, 1.3, 4, 5. Acts 4.12. Ioh. 6.40. and we cannot imagine, either how God could exercise mercy to the prejudice of his Justice, which must be, if we must be reconcil'd without full satisfaction; or how such a full satisfaction should be made by any other than Christ. Mer∣cy indeed moved in the Heart of God to poor man, but from his heart, it found no way to vent it self for us, but through the Heart Blood of Jesus Christ. And in him the Justice of God was fully satisfied, and the misery of the Creature fully cured. And so as Augustine speaks; God neither lost the severity of his Justice, in the goodness of mercy; nor the goodness of his mer∣cy, in the exactness of his severity. But if it had been possible God could have found out a way to reconcile us, without satis∣faction; yet it's past doubt now, that he hath picht and fixt on this way. And for any now to imagine to reconcile themselves to God, by any thing but Faith in the Blood of this Mediator: is not only most vain in it self, and destructive to the Soul; but most insolently derogatory to the wisdom and grace of God.

  And to such I would say as Tertullian to Marcion whom he calls the Murtherer of Truth; spare the only hope of the whole world. O thou who destroyest the most necessary glory of our Faith.* 1.6 All that we hope for, is but a Phantasm without this. Peace of Conscience can be rationally settled on no other Foundation but this. For God having made a Law to govern man, and this Law violated by man; either the penalty must be levyed on the de∣linquent, or satisfaction made by his surety. As good no Law, as no penalty for disobedience; and as good no penalty, as no exe∣cution. He therefore that will be a Mediator of Reconciliation be∣twixt

• ...

  God and Man, must bring God a price in his hand; and that adequate to the offence, and wrong done him: else he will not treat about Peace, and so did our Mediator.

• Thirdly, Christs being a Mediator of reconciliation and inter∣cession implys, the infinite value of his Blood and sufferings, as that which in it self, was sufficient to stop the course of Gods Iu∣stice; and render him not only placable, but abundantly satisfied, and well pleased; even with those that before were Enemies. And so much is said of it, Coll. 1.21. And ye that were sometime alienat∣ed, and Enemies in your minds by wicked works; yet now hath he reconciled, in the body of his Flesh, through death; to present you holy, and unblameable, and unreproveable in his sight. Surely, that which can cause the holy God, justly incensed a∣gainst Sinners, to lay aside all his wrath, and take an Enemy into his bosom; and establish such an amity as can never more be broken: but to rest in his love, and to joy over him with singing: as it is Zeph. 3.17. this must be a most excellent & efficatious thing.
• Fourthly, Christ being a Mediator of reconciliation, implys the ardent love, and large pity that filled his Heart towards poor Sinners. For he doth not not only mediate by way of intrea∣ty, going betwixt both, and perswading and beging Peace; but he mediates (as you have heard) in the capacity of a surety; by putting himself under an obligation to satisfie our debts. O how compassionately did his Heart work towards us, that when he saw the arm of Justice lifted up to destroy us, would interpose himself, and receive the stroke, though he knew it would smite him dead. Our Mediator like Ionah his Type, seeing the stor∣my Sea of Gods wrath working tempestuously, and ready to swallow us up: cast in himself, to appease the storm. I remem∣ber how much that noble Act of Marcus Curtius is celebrated in the Roman Story, who being informed by the Oracle, that the great breach made by the Earthquake, could not be closed, except something of worth were cast into it; heated with love to the Commonwealth, he went and cast in himself. This was looked upon as a bold and brave adventure, but what was this to Christ?
• Fifthly, Christ being a Mediator betwixt God and Men im∣plys as the fitness of his Person, so his authoritative call to under∣take it. And indeed the Father, who was the wronged Person, call'd him to be the Umpire, and Arbitrator, trusting his honour in his hands. Now Christ was invested with this office and power,

• ... virtually, soon after the breach was made by Adams fall; for we have the early promise of it, Gen. 3.15. ever since till his incar∣nation he was a virtual, and effectual Mediator, and on that account, he is call'd the Lamb slain from the beginning of the world, Rev. 13.8. And actually, from the time of his incarnati∣on. But having discussed this more largely in a former discourse, I shall dismiss it here, and apply my self to the third thing pro∣posed, which is.

Thirdly, How it appears that Jesus Christ is the true and only Mediator betwixt God, and Men? I reply it's manifest he is so.

First, because he, and no other, is revealed to us by God. And if God reveal him, and no other; we must receive him, and no other as such. Take but two Scriptures at present, that in 1 Cor. 8.5. the Heathen have many Gods, and many Lords, (i. e.) many great Gods, supream powers and ultimate objects of of their worship;* 1.7 and lest these great Gods should be defiled by their immediate and unhallowed approaches to them: they therefore invented Heroes, Demigods, intermediate Powers, that were to be as Agents, or Lord Mediators betwixt the Gods and them: to convey their Prayers to the Gods, and the bles∣sings of the Gods back again to them. But unto us (saith he) there is but one God, the Father; of whom are all things, and we by him, (i. e.) one supream Essence, the first Spring and Fountain of blessings; and one Lord, (i. e.) one Mediator, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. by whom are all things,* 1.8 and we by him. By whom are all things which come from the Father to us, and by whom are all our addresses to the Father, so Acts 4.12. Neither is there salvation in any other; for there is none other name under heaven gi∣ven among men, whereby we must be saved. No other name, (i. e.) no o∣ther authority, or rather no other person authorized under Heaven, (i. e.) in the whole World, for Heaven is not here opposed to Earth, as though there were other Intercessors in Heaven besides Christ, no, no, in Heaven and Earth God hath given him and none but him to be our Mediator. One Sun is sufficient for the whole World. And one Mediator for all men in the world. So that the Scrip∣tures affirm this is he, and exclude all others.

Secondly, because he and no other is fit for and capable of this

Who but he that hath the divine and humane nature united in his single Person, can be a fit Days-man to lay his hand upon both; who but he that was God, could support under such suf∣ferings, as were by divine Justice exacted for satisfaction? take a person of the greatest Spirit, and put him but an hour in the case Christ was in, when he sweat Blood in the Garden, or utter'd that heart rending cry upon the Cross; and he had melted un∣der it as a moth.

Thirdly, because he is alone sufficient to reconcile the world to God by his Blood, without accessions from any other. The ver∣tue of his Blood reacht back as far as Adam, and reaches for∣ward to the end of the world: and will be as fresh, vigorous, and efficatious then, as the first moment it was shed. The Sun makes day before it actually rise,* 1.9 and continues day to us sometimes after it is set. So doth Christ, who is the same ye∣sterday, to day, and for ever, so that he is the true and only Me∣diator betwixt God and Men. No other is revealed in Scripture. No other sufficient for it. No other needed beside him.

The last thing to be explained is, in what a capacity he execu∣ted his mediatory work?

* 1.10About which we affirm according to Scripture, that he performs that work as God-man in both natures. Papists in denying Christ to act as Mediator according to his divine nature, do at once spoil the whole mediation of Christ, of all its efficacy, dignity, and value; which rises from that nature, which they deny to co-o∣perate, and exert its vertue in his active and passive obedience, They say the Apostle in my Text, distinguishes the Mediator. from God in saying there is one God, and one Mediator. Ours aptly reply, that the same Apostle distinguishes Christ from Man, Gal. 1.1. not by Man but by Iesus Christ. Doth it thence fol∣low, that Christ is not true man? or that according to his di∣vine nature only, he call'd Paul. But what need I stay my Rea∣der here: Had not Christ as Mediator power to lay down his life, and power to take it up again, Ioh. 10.15, 18. had he not as Mediator, all power in Heaven and Earth to institute Ordinances; and appoint Officers Matth. 28.18. to baptize men with the Ho∣ly Ghost and Fire, Matth. 3.11. to keep those his Father gave him, in this world, Ioh. 17.12. to raise up the Saints again, in the last day, Ioh. 1.54. are all these, with many more I might name, the effects of the meer humane nature. Or were they

not performed by him, as God-man? and besides how could he as Mediator, be the object of our Faith; and religious adora∣tion; if we are not to respect him as God-man? But I long now to be at the Application of this. And the first inference from it is this.

Inference 1.

That it is a dangerous thing to reject Iesus Christ,* 1.11 the only Me∣diator betwixt God and Men. Alas there is no other interpose, and skreen thee from the devouring Fire; the everlasting burn∣ings. Oh! it's a fearful thing to fall into the hands of the liv∣ing God. And into his hands you must needs fall, without an interest in the only Mediator. Which of us can dwell with devouring Fire, who can endure the everlasting burnings? Esa. 33.14. you know how they singed and scorched the green Tree, but what would they do to the dry Tree? Luke 23.31. indeed, if there were another plank to save, after the Shipwrack, any other way to be reconciled to God, beside Jesus the Mediator: somewhat might be said to excuse this folly; but you are shut up to the Faith of Christ, as to your last remedy, Gal. 3.23. You are like starving Beggars that are come at the last door. O take heed of despising or neglecting Christ; if so, there's none to in∣terceed with God for you; the breach betwixt him and you can never be composed. I remember here the words of Eli, to his prophane Sons; who caused men to abhor the offerings of the Lord, 1 Sam. 2.25. If one man sin against another, the Iudge shall Iudge him; but if a man sin against the Lord, who shall in∣treat for him? the meaning is, in common trespasses betwixt men, the civil Magistrate takes cognisance of it, and decides the controversie,* 1.12 by his authority: so that there is an end of that strife, but if man sin against the Lord, who shal intreat or arbitrate in that case? Elies Sons had despised the Lords Sacrifices, which were the sacred Types of Christ, and the stated way that Men their had to act Faith on the Mediator in. Now (saith he) if a man thus sin against the Lord, by de∣spising Christ, shadowed out in that way; who shall intreat for him? what hope, what remedy remains?

I remember it was the saying of Luther and he spake it with deep resentment, nolo deum absolutum. I will have nothing to do with an absolute God, (i. e.) with God without a Mediator.

Thus the Divels have to do with God, but will ye in whose nature Christ is come, put your selves into their state and case? God forbid.

Inference 2.

* 1.13Hence also be informed, how great an evil it is to joyn any other Mediators either of reconciliation, or meritorious intercession with Iesus Christ. O this is an horrid sin, and that which both pours the greatest contempt upon Christ; and brings the surest and forest destruction upon the Sinner. I am ashamed my Pen should English what mine Eyes have seen in the writings of Papists,* 1.14 ascribing as much, yea more to the mediation of Mary than to Christ, with no less than blasphemous impudence, thus commenting upon Scripture. What is that which the Lord saith, I have trode the Wine-press alone, and of the People there was no Man with me? true Lord, there was no man with thee, but there was a Woman with thee; who received all these wounds in her Heart, which thou receivedst in thy Body. I will not blot my Paper with more of this, but refer the learned Rea∣der to the Margent, where he may (if he have a mind to see more) be informed, not only what blasphemy hath dropt from single Pens, but even from Concels to the reproach of Jesus Christ, and his Blood.

How do they stamp their own sordid works with the peculi∣ar dignity and value of Christs Blood: and therein seek to enter at the Gate, which God hath shut to all the World, because Jesus Christ the Prince entred in thereby, Ezek. 44.2, 3. He en∣tred into Heaven in a direct mediate way, even in his own name, and for his own sake; this Gate saith the Lord shall be shut to all others. And I wish men would consider it, and fear lest while they seek entrance into Heaven at the wrong Door; they do not for ever shut against themselves, the true and only Door of happi∣ness.

Inference 3.

* 1.15If Jesus Christ be the only Mediator of reconciliation be∣twixt God and Men, then reconciled Souls should thankfully as∣cribe all the Peace, favour and comforts they have from God, to

their Lord Iesus Christ, when ever you have had free admission, and sweet entertainment with God, in the more publick ordi∣nances, or private duties of his worship: when ye have had his smiles, his Seals, and with hearts warmed with comfort, are returning from those duties; say O my Soul, thou maist thank thy good Lord Jesus Christ for all this. Had not he interpos'd as a Mediator of reconciliation, I could never have had ac∣cess to, or friendly communion with God to all eternity.

Immediately upon Adams sin, the Door of Communion with God was lockt; yea chain'd up; and no more coming nigh the Lord. Not a Soul could have any access to him, either in a way of communion in this World, or of enjoyment in that to come. It was Jesus the Mediator that open'd that Door again, and in him it is that we have boldness, and access with confi∣dence, Eph. 3.12. we can now come to God by a new, and a liv∣ing way, consecrated for us through the Vayl that is to say his flesh, Heb. 10.20. the Vayl had a double use, as Christs flesh answer∣ably hath. It hid the glory of the Sanctum Sanctorum, and also gave entrance into it. Christs incarnation rebates the edge of the divine glory and brightness, that we may be able to bear it, and converse with it, and it gives admission into it also. O thank your dear Lord Jesus for your present, and your future Heaven. These are mercies which daily emerge out of the Ocean of Christs blood, and come swiming in it to our Doors. Blessed be God for Jesus Christ.

Inference 4.

If Jesus Christ be the true and only Mediator both of re∣conciliation and meritorious intercession betwixt God and Men,* 1.16 how safe and secure then is the condition and state of Beleivers! Surely as his mediation by sufferings hath fully reconciled, so his mediation by intercession will everlastingly mantain that state of Peace betwixt them and God, and prevent all future breaches. Being justified by Faith, we have peace with God through our Lord Iesus Christ, Rom. 5.1. it's a firm and lasting peace, and the Mediator that made it, lies as a lidger in Heaven to main∣tain it for ever; and prevent new jarrs, Heb. 9.24. there to ap∣pear in the presence of God for us. According to the custom of Princes, and States who being confederated, have their Agents

resident in each others Courts; who upon all occasions appear in the presence of the Prince; in the name and behalf of those, whom they represent and negotiate for.

And here it's proper to reflect upon the profound and incom∣prehensible wisdom of God, who hath made an advantage to us, even out of our sin and misery. Come see and adore the wisdom of our God, that hath so improved, reduced, and dis∣posed the fall of Adam, as to make a singular advantage there∣by, to advance his offspring to a better State.* 1.17 It was truly said by one of the Antients upon this accompt, that Iob was an happier man upon the Dunghil, than Adam was in Paradice. His holiness indeed was perfect, his happiness very great; but neither of them permanent; and indefecible, as our happiness by the Me∣diator is. So that in the same sence, some Divines call Iudas his treason foelix scaelus an happy wickedness; we may call Adams fall, foelix lapsus an happy fall; because ordered, and over-ruled by the wisdom of God, to such an advantage for us. And to that purpose Austin somewhere sweetly speaks.* 1.18 Oh how happily did I fall in Adam, who rose again more happily in Christ! thus did the Lord turn a Poison into an Antidote, thus did that dreadful fall make way for a more blessed and fixed State. Now we are so confirmed, fixed, and established by Christ, in the favour of God, that there can be no more such fatal breaches, and dreadful jarrs, betwixt God and his reconciled ones for ever. The Bone that's well set is stronger where it's knit, than it was before. Blessed be God for Jesus Christ.

Inference 5.

* 1.19Did Jesus Christ interpose betwixt us and the wrath of God, as a Mediator of reconciliatiation; did he rather choose to re∣ceive the stroke upon himself, than to see us ruined by it. How well then doth it become the People of God, in a thankful sence of this grace, to interpose themselves betwixt Iesus Christ,* 1.20 and the evils they see like to fall upon his name, and interest in the world. O that there were but such an heart in the People of God. I remember it's a saying of Ierome, when he heard the revilings and blasphemings of many, against Christ, and his pretious truths: Oh (said he) that they would turn their Weapons from Christ to me, and be satisfied with my Blood. And much to

the same sence his that sweet one of Bernard,* 1.21 Happy were I, if God would vouchsafe to use me as a shield. And David could say, the Reproaches of them that reproached thee fell upon me, Psal. 69.9. ten thousand of our names are nothing to Christs name. His name is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a worthy name, and no man that gives up his name as a Sheild to Christ, but shall thereby secure and in∣crease the true honour of it. And though wicked men for pre∣sent may bespatter them, yet Jesus Christ will take it out of the dirt (as one speaks) wipe it clean, and give it us again. O 'tis the least one can do to interpose our selves and all that is dear to us, betwixt Jesus Christ and the wrath of men; when he (as you hear) interposed himself betwixt you, and the eternal wrath of God.

Notes

• * 1.1

  Vocamus medi∣atorem ••um qui inter aliquos di∣ledentes aut cer∣te non conjun∣ctos medium se interpo••it ut cos redigot ad uncordiam, vel novo foedere conjungat.
• * 1.2

  Nom••n media to is in sud pro∣pria significati∣one con est no∣men substantie, sed muceris, & officii substantia igitur & ope∣ratio, non cō∣stituunt duo ge∣ne••a mediatio∣nis sed unum & idem. Dr. Ames Bellarm lib. 5. p. 117. Mediator dici∣tu Christus, tun quâ medi∣us, tum quam media••s, medi∣us persona, me∣dians, officio, Trelcot. Justit. p. 78.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Se∣quester, Arbi∣ter, Interpreter, Conciliator.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est spon∣so••, fidejussiot, praes, à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; manus; & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i•• manibus, vel ut suidas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 terra, quae est fi••ma, stabilis, immo∣bilis.
• * 1.5

  De absoluta enim bonitate, & voluntate salvandi, scrip∣tura magis mu∣ta est quam Piscis. Die∣teric.

  His po••itis se∣quitur dei neque naturam, ne∣que justitiam summam pati, ut l••gis trans∣gressio ulla, sine compensatione-justa dimitta∣tur, Bradshaw de Justific. p. 68.

  Nec in bonitate misericordiae perdit judicii severitatem; nec in judicando cum severitate amittit miseri∣cordiae bonit••∣tem, Aug. in ps. 100.
• * 1.6

  Parce unicae spei totius orbis, o tu qui destruis necessarium de∣cus fidei Tertul. lib. de carne Christi.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutarch.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (i. e.) Alia cu∣jusquam aucto∣ritas. Per no∣men, res ip••a, hîc Christus ip∣se; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (i. e) ••spiam. Neque enim hoc loco coelum opponi∣tur terrae; qua∣si in coelo sint alij praeter Christum depre∣catores; in terra vero non item: sed in Heb. est P••ionas••us. Beza in loc.
• * 1.9

  Sol nondum con∣spectus, illumi∣nat o••b••••.
• * 1.10

  Divinitas sine humanitate, & humanitas sine divinitate; non est Mediatrix sed inter divi∣nitatem solam, et humanitatem fola••; Media∣trix est humana divinitas, & divina humani∣tas, Aug. Hom. 2. Appellationes officii compe∣tunt Christo secundum u∣tramque natu∣ram. Ames Belion cap. 5.
• * 1.11

  Infer. 1.
• * 1.12

  Conculcârant sacrificia, leges que omnes divi∣nas, atque ita quantum in se e∣rat sustuleruntè medio omnia praesidia sic Grotius in loc.
• * 1.13

  Infer. 2.
• * 1.14

  Ma••iale Argen∣tin••nse, lib. 1. cap. 4. fol. 13. Vincent Brun. in meditat. fest. B. Virginis Colen 15.59. p. 11.

  Lib••r cantionum dilingae Anno 1573.

  Concil. Tri∣dent. Sess. 25. Psalt. Mariae Anno 1573. p. 29.
• * 1.15

  Infer. 3.
• * 1.16

  Infer. 4.
• * 1.17

  soelicior Job in sterquilenio ••quam Adamus in Paridiso.
• * 1.18

  O quam foelici∣ter cecidi in A∣damo, qui post laps••m, foe••ici∣vs resurexi i•• Christo! Aug.
• * 1.19

  Infer. 5.
• * 1.20

  Utinam in me convertant tela; & meo sanguine satientur. Jer. Bonum est mihi, si dignitur Deus me uti pro cly∣peo Bern.
• * 1.21

  Oh if I could be a Bridge o∣ver the water for my Lord Jesus to walk upon, and keep his feet dry! Oh if my poor bit of Heaven could go betwixt my Lord, and blasphemy and dishonour. Said another Worthy.