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 our Lord Iesus Christ was not only put to death,* 1.1 but to the worst of deaths, even the death of the Cross.

To this the Apostle gives a plain testimony, Phil. 2.8. He be∣came obedient to death, even the death of the Cross: where his humiliation is both specified; he was humbled to death; and ag∣gravated by a most emphatical reduplication, even the death of the Cross. So Act. 5.30. Iesus whom ye slew, and hanged upon a tree, q. d. it did not suffice you to put him to a violent, but you also put him to the most base, vile, and ignominious death: you hanged him on a tree.

In this point we will discuss these three particulars, viz. the nature, or kind; the manner, and reasons of Christs death upon the tree.

First, I shall open the kind or nature of this death, by shewing [ 1] you that it was a violent, painful, shameful, cursed, slow, and succourless death.

First, It was a violent death, that Christ died. Violent in it self, though voluntary on his part. He was cut off out of the land of the living, Isai. 53.8. And yet he laid down his life of him∣self; no man took it from him, Joh. 10.17. I call his death vio∣lent, because he died not a natural death, (i. e.) he lived not till nature was consumed with age, as it is in many who live till their balsamum radicale radical moisture, like the oyl in the Lamp, be quite consumed, and then go out like an expiring Lamp. It was not so with Christ. For he was but in the very flower and prime of his time when he died. And indeed he must either die a vio∣lent death, or not die at all; partly because there was no sin in him, to open a door to natural death; as it doth in all others. Partly because else his death had not been a sacrifice acceptable and satis∣factory to God for us. That which died of it self, was never offe∣red up to God; but that which was slain when it was in its full strength and health.* 1.2 The Temple was a Type of the body of Christ. Now, when the Temple was destroyed, it did not drop down as an antient structure decayed by time; but was pulled down by violence, when it was standing in its full strength. There∣fore

he is said to suffer death, and to be put to death for us in the flesh.* 1.3 1 Pet. 3.18. That's the first thing. It was a violent, though a voluntary death. For violent is not opposed to voluntary, but to natural.

Secondly, The death of the Cross was a most painful death. In∣deed in this death were many deaths contrived in one. The Cross was a Rack, as well as a Gibber. The pains Christ suf∣fered upon the Cross, are by the Apostle emphatically stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 2.24. the pains of death: but properly they signifie the pangs of travail: yea, the birth pangs, the most acute sorrows of a travailing woman. His soul was in travail, Isai. 53. His body in bitter pangs; and being as Aquinas speaks, optime complectionatus, of the most excellent Crisis, exact and just tem∣perament; his sences were more acute and delicate than ordina∣ry: and all the time of his suffering so they continued; not in the least blunted, dulled or rebated by the pains he suffered.

* 1.4The death of Christ doubtless contained the greatest, and acutest pains imaginable. Because these pains of Christ alone, were in∣tended to equalize all that misery, which the sin of man deserved, all that pain which the damned shall, and the Elect deserved to feel. Now to have pains meeting at once upon one person, equivalent to all the pains of the damned: Judge you what a plight Christ was in.

Thirdly, The death of the Cross, was a shameful death. Not only because the crucified were stripped quite naked, and so ex∣posed as spectacles of shame: but mainly, because it was that kind of death which was appointed for the basest, and vilest of men.

Their Free-men when they committed capital crimes, were not condemned to the Cross. No, that was looked upon as the death appointed for slaves.* 1.5 Tacitus calls it servile supplicium, the pu∣nishment of a slave: and to the same sense Iuvenal speaks, pone crucem servo, put the Cross upon the back of a slave. As they had a great esteem of a Free-man,* 1.6 so they manifested it, even when they had forfeited their lives, in cutting them off by more honourable kinds of death. This by hanging on the tree, was al∣waies accounted most ignominious.* 1.7 To this day we say of him that's hanged, he dies the death of a dog. And yet it's said of our Lord Jesus, Heb. 12.2. he not only endured the Cross, but also despised the shame. Obedience to his Fathers will, and zeal for your Salvation, made him digest the shame of it, and despise the baseness that was in it.

Fourthly, The death of the Cross, was a cursed death. Upon that account he is said to be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a curse for us; for it is written cursed is every one that hangeth on a Tree, Gal. 3.13. This refers to Deut. 21.23. His body shall not remain all night upon the Tree, but thou shalt in any wise bury him that day; for he that is hanged, is accursed of God. The very Symbol of lifting them up betwixt heaven and earth, carryed much shame in it. For it implied this in it, that the person so used, was so execrable, base, and vile; that he deserved not to tread upon the earth, or touch the surface of the ground any more. And the command for burying them that day,* 1.8 doth not at all mitigate, but rather aggravates this curse: speaking the person to be so abomi∣nable, that as he is lifted up into the air, and hanging between heaven and earth, as unworthy ever to set foot more upon the earth; so when dead, they were to hasten to bury him; that such an abominable sight might be removed assoon as might be, from be∣fore the eyes of men. And that the earth might not be defiled, by his lying on the surface of it, when taken down.

However, as the Learned Iunius hath Judiciously observed, that this curse is only a Ceremonial curse. For otherwise it's neither in it self, nor by the Law of nature, or by civil Law, more exe∣crable than any other death. And the main reason why the Cere∣monial Law affixed the curse to this rather than any other death, was principally with respect to the death Christ was to die. And therefore, Reader, see and admire the providence of God, that Christ should die by a Roman and not by a Iudaick Law. For Crucifying, or Hanging on the Tree; was a Roman punish∣ment, and not in use among the Jews. But the Scriptures cannot be broken.

Fifthly, The death of the Cross was a very slow, and lingering death. They died leisurably. Which still increaseth, and aggra∣vateth the misery of it. If a man must die a violent death, it's a fa∣vour to be dispatcht. As they that are pressed to death, beg for more weight. And it's a favour to those that are hanged, to be smitten on the breast, or plucked by the heels, by their friends. On the contrary to hang long in the midst of tortures, to have death coming upon us with a slow pace, that we may feel every tread of it, as it comes on, is a misery.

The Tyrant that heard the poor Martyr was dead under his first torments, said as one disappointed, Evasit. He hath escaped me.

For he intended to have kept him much longer under torments. And it was the cruel counsel of another to his executioner; Let him die so,* 1.9 as he may feel himself how he dies. And surely in this respect it was worse for Christ, than any other that was ever nailed to the Tree. For all the while he hanged there, he remain∣ed full of life, and acute sence. His life departed not gradually, but was whole in him to the last. Other men die gradually, and towards their end their sence of pain is much blunted. They faul∣ter, fumble, and expire by degrees; but Christ stood under ••he pains of death in his full strength. His life was whole in him. This was evident by the mighty outcry he made,* 1.10 when he gave up the Ghost. Which argued him then to be full of strength, con∣trary to the experience of all other men. Which made the Cen∣turion when he heard it, to conclude; Surely this was the Son of God, Mark. 15.37, 39.

Sixthly, It was a succourless and helpless death to Christ. Some∣times they gave to malefactors amidst their torments, Vinegar, and Myrh to blunt, dull, and stupifie their Sences. And if they hang∣ed long, would break their bones, to dispatch them out of their pains. Christ had none of this favour. Instead of Vinegar and Myrh, they gave him Vinegar and Gall to drink, to aggravate his torments. And for the breaking of his bones, he prevented it, by dying before they come to break his legs. For the Scriptures must be fulfilled, which saith, not a bone of him shall be broken.

This now was the kind and nature of that death he died. Even the violent, painful, shameful, cursed, slow, and succourless death of the Cross. An Ancient punishment both among the Romans and Carthaginians. But in honour of Christ, who died this death, Constantine the great abrogated it by Law,* 1.11 ordaining that none should ever be Crucified any more, because Christ died that Death.

[ 2] Secondly, As to the manner of the execution. They that were condemned to the death of the Cross,* 1.12 (saith a Learned Antiquary of our own,) bare their Cross upon their own shoulders, to the place of execution. Then was stript of all their cloaths, for they suffered naked. And then were fastned to the Cross with nails.

The manner how that was done, one gives us in these words, They stretch him out (meaning Christ) like another Isaac upon his own burden,* 1.13 the Cross; that so they might take measure of the holes. And though the Print of his blood upon it, gave them

the true length of his body; yet how strictly do they take it longer than the truth. Thereby at once to Crucifie, and rack him. Then being nailed, like as Moses lifted up the Serpent, so was the Son of man lifted up. And when the Cross, with the Lord fastned on it, fell into its socket, or basis; it Jerked the whole, and every part of his sacred body. And the whole weight hanging on his nailed hands, the wounds by degrees grew wider and wider: till at last he expired in the midst of those tortures.

And that the equity of their proceedings might the better ap∣pear, to the people; the cause of the punishment was written in Capital Letters, and fixed to the Tree over the head of the Malefa∣ctor. Of this appendant to this kind of death, I shall speak di∣stinctly in the next Sermon, before I come to handle the manner of his death: there being so much of providence in that circum∣stance, as invites us to spend more than a few transient thoughts upon it. Mean while in the next place

Thirdly, We will enquire briefly into the reasons why Christ [ 3] died this, rather than any other kind of death. And amongst others, these three are obvious.

First, Because Christ must bear the curse in his death,* 1.14 and a curse by Law affixed to no other kind of death, as it was to this. The Learned Masius upon Iosuah 2.29. Commenting upon the death of the King of Ai, who was hanged on the Tree, until evening, tells us that the principal reason of the malediction and execrableness of this death was, because the death of Christ was prefigured in that mysterie. Christ came to take away the curse from us, by this death; and so must be made a curse. On him must all the curses of the Moral Law lie, which were due to us. And that nothing might be wanting to make it a full curse; the very death he died, must also have a Ceremonial curse upon it.

Secondly, Christ died this, rather than any other kind of death; to fulfil the Types, and prefigurations that of old were made with respect to it. All the Sacrifices were lifted up from the earth, up∣on the Altar. But especially the brassen Serpent prefigured this death, Numb. 21.9. Moses made a Serpent of Brass and put it upon a pole. And saith Christ, Ioh. 3.14. As Moses lifted up the Serpent in the wilderness, so must the Son of man be lifted up, that so he might correspond with that lively Type, made of him in the wilderness.

Thirdly, Christ died this, rather than any other death, because it was predicted of him, and in him must all the predictions, as well as Types be fully accomplished. The Psalmist spake in the person of Christ, of this death, as plainly as if he had rather been writing the History of what was done, than a Prophesie of what was to be done, so many years afterwards, Psal. 22.16, 17. For dogs have compassed me about, the assembly of the wicked have enclosed me; they pierced my hands and my feet. I may tell all my bones, they look and stare upon me. Which hath a manifest reference to the dist••ntion of all his members upon the Tree, which was as a rack to him. So Zech 12.10. They shall look upon me, whom they have pierced. Yea, Christ himself had foretold the death he should die, in the forecited, Ioh. 3.14. Saying, he must be lifted up, (i. e.) hanged between heaven and earth. And the Scriptures must be fulfilled.

Thus you have a brief account both of the kind, manner, and reasons of this death of Christ. The improvement of it, you have in the following Inferences of truth, diducible from it.

Inference 1.

* 1.15Is Christ dead? And did he die the violent, painful, shameful, cursed, slow, and succourless death of the Cross? Then surely there is forgiveness with God,* 1.16 and plenteous redemption for the greatest of Sinners; that by Faith apply the blood of the Cross, to their poor guilty Souls. So speaks the Apostle, Col. 1.14. In whom we have redemption through his blood, even the forgiveness of sins. And 1 Ioh. 1.7. The blood of Christ cleanseth us from all sin. Two things will make this demonstrable.

First, That there is sufficient efficacy in this blood of the Cross, to expiate the greatest Sins.

Secondly, That the efficacy of it is designed and intended by God for believing sinners. How clearly do both these propositions lie in the Word.

First, That there is sufficient efficacy in the blood of the Cross, to expiate and wash away the greatest sins. This is manifest, for it is pretious blood, as it's call'd, 1. Pet. 1.18. Ye were not redeemed with corruptible things, as Silver and Gold; but with the pretious blood of the Son of God. This pretiousness of the blood of Christ rises from the union it hath with that person, who is over all God

blessed for ever. And on that account is stiled the blood of God, Acts 20.28. And so it becomes Royal, Princely blood. Yea, such for the dignity, and efficacy of it, as never was created, or shall ever run in any other veins, but his. The blood of all the creatures in the world, even a Sea of humane blood; bears no more proportion to the pretious and excellent blood of Christ, than a dish of common water, to a Riv••r of liquid Gold. On the account of its invaluable pretiousness, it becomes satisfying and re∣conciling blood to God. So the Apostle speaks, Col. 1.20. And (having made peace through the Blood of his Cross,) by him to reconcile all things to himself; by him I say, whether they be things in earth, or things in heaven. The same blood which is Redemption to them that dwell on earth, is Confirmation to them that dwell in Heaven. Before the efficacy of this blood guilt vanishes, and shrinks away; as the the shadows before the glorious Sun. Every drop of it hath a voice, and speaks to the soul that sits trembling under its guilt, better things, than the blood of Abel, Heb. 12.24. It sprinkles us from an evil, (i. e.) an unquiet, and accusing conscience, Heb. 10.22. For having enough in it to satisfie God, it must needs have enough in it to satisfie conscience.

Conscience can demand no more for its satisfaction, nor will it take less, than God demands for his satisfaction. And in this blood is enough to give both satisfaction.

Secondly, As there is sufficient Efficacy in this blood, to expiate the greatest guilt; so it's as manifest, that the vertue and efficacy of it, is intended and designed by God for the Use of believing sinners. Such blood as this was shed without doubt for some weighty end. That some might be the better for it. Who they are for whom it is intended, is plain enough from Acts 13.39. And by him all that believe, are justified from all things; from which they could not be justified by the Law of Moses.

That the remission of the sins of believers was the great thing designed in the pouring out of this pretious blood of Christ, appears from all the Sacrifices that figured it to the ancient Church. The sheding of that Typical blood, spake a design of pardon. And the putting of their hands upon the head of the Sacrifice, spake the way and Method of believing, by which that blood was then applyed to them in that way: and is still applyed to us in a more excellent way. Had no pardon been intended, no Sacrifices had been appointed.

Moreover, let it be considered; this blood of the Cross is the blood of a surety; that came under the same obligations with us, and in our name or stead shed it: and so of course frees and dischar∣ges the principal offender, or debtor. Heb. 7.22. Can God ex∣act satisfaction from the blood and death of his own Son, the sure∣ty of Believers; and yet still demand it from Believers? It cannot be. Who (saith the Apostle) shall lay any thing to the charge of Gods elect? It is God that Iustifieth. Who shall condemn? It is Christ that died, Rom. 8.33, 34. And why are faith and repen∣tance prescribed as the means of pardon? Why doth God every where in his word, call upon sinners to repent, and believe in this blood? Encouraging them so to do, by so many pretious pro∣mises of remission: and declaring the inevitable and eternal ruine of all impenitent and unbelieving ones, who despise and reject this blood? What I say, doth all this speak, but the possibility of a pardon for the greatest of sinners; and the certainty of a free, full, and final pardon, for all believing sinners? O what a Joyful sound is this? What ravishing voices of peace, pardon, grace, and acceptance come to our ears, from the blood of the Cross!

The greatest guilt that ever was contracted upon a trembling sha∣king Conscience, can stand before the efficacy of the blood of Christ, no more, than the sinner himself can stand before the Justice of the Lord, with all the guilt upon him.

Reader, The word assures thee; what ever thou hast been, or art; that sins of as deep a die as thine, have been washt away in this blood. I was a blasphemer, a persecutor, in urious; but I ob∣tained mercy, saith Paul, 1 Tim. 1.13. but it may be thou wilt object: this was a rare and singular instance, and it's a great questi∣on whether any other sinner shall find the like grace, that he did. No question of it at all, if you believe in Christ, as he did: for he tells us vers. 16. For this cause I obtained mercy, that in me first, Iesus Christ might shew forth all long suffering, for a pattern to them which should hereafter belief on him, to life everlasting. So that upon the same grounds he obtained mercy, you may obtain it also.

Those very men who had an hand in the sheding of Christs blood, had the benefit of that blood afterwards pardoning them. Act. 2.36. There is nothing but unbelief and impenitency of heart, bars thy soul from the blessings of this blood.

Inference 2.

Did Christ die the cursed death of the Cross for believers,* 1.17 then though there may be much of pain, there is nothing of curse in the death of the Saints. It still wears its dart, by which it strikes; but hath lost its sting by which it hurts and destroys. A Ser∣pent that hath no sting, may hiss and affright; but we may take him in our hand without danger. Death poured out all its poison, and lost its sting in Christs side, when he became a curse for us.

But what speak I of the innocency and harmlesness of death to believers. It is certainly their friend, and great benefactor. As there is no curse, so there are many blessings in it. Death is yours, 1 Cor. 3.22. Yours as a special priviledge and favour. Christ hath not only conquered it, but is more than a conque∣ror; for he hath made it beneficial, and very serviceable to the saints. When Christ was nailed to the tree, then he said as it were to death which came to grapple with him there; O death I will be thy plagues, O grave I will be thy destruction; And so he was: for he swallowed up death in victory. Spoiled it of its power. So that it drives but a poor trade now among believers; frighting some weak ones among them, though it cannot hurt them at all.

Inference 3.

If Christ died the cursed death of the Cross for us,* 1.18 how cheer∣fully should we submit to, and bear any cross for Iesus Christ! He had his cross, and we have ours; but what feathers are ours, compared with his? His cross was a heavy cross indeed, yet how pa∣tiently and meekly did he support it! He endured his cross, we can∣not endure or bear ours, though they be not to be named with his. Three things would marvellously strengthen us, to bear the cross of Christ, and bring up a good report upon it in the world.

First, That we shall carry it but a little way. Secondly, Christ bears the heaviest end of it. Thirdly, innumerable blessings and mercies grow upon the Cross of Christ.

* 1.19First, We shall bear it but a little way. It should be enough to me (saith a holy one) that Christ will have joy and sorrow halfers of the life of the saints. And that each of them should have a share of our daies, as the night and day are kindly partners of time; and take it up betwixt them. But if sorrow be the greediest halfer of our days here, I know joys day shall dawn: and do more than re∣compence all our sad hours.

Let my Lord Jesus (since he will do so) weave my bit, and span length of time wi••h white and black; well and wo. — Let the rose be neighbour with the thorn. —

When we are over the water Christ shall cry. Down Crosses and up Hea∣ven for evermore. Down Hell, and down Death, and down Sin, and down Sorrow: and up Glory, up Life, up Joy for ever∣more. 'Tis true, Christ and his Cross are not separable in this life, how be it, Christ and his Cross part at Heavens door. For there is no house-room for crosses in Heaven. One tear, one sigh, one sad heart, one fear, one loss, one thought of trouble, cannot find lodging there.

— Sorrow and the saints are not married together; or suppose it were so, Heaven shall make a divorce. Life is but short, and therefore crosses cannot be long. Our sufferings are but for a while. 1 Pet. 5.10. They are but the sufferings of the present time. Rom. 8.18.

Secondly, As we shall carry the Cross of Christ but a little way, so Christ himself bears the heaviest end of it. There is a fellow∣ship in sufferings, betwixt Christ and his saints. And as one hap∣pily expresses, he saith of their crosses half mine. He divideth sufferings with them and takes the largest share to himself.

O how sweet a sight (saith one sweetly) is it to see a cross betwixt Christ and us. To hear our Redeemer say, at every sigh, at every blow, and every loss of a Believer half mine. For they are called the sufferings of Christ, and the reproach of Christ. Col. 2.24. Heb. 11.26. As when two are partners and owners of a Ship, half of the gain and half of the loss belongeth to either of the two. So Christ in our sufferings, is half gainer and half loser with us: yea, the heaviest end of the black tree

lyeth on your Lord. It falleth first upon him, and but rebounds from him upon you: the reproaches of them that reproached thee, are fallen upon me.

Psal. 69.9. Nay to speak as the thing is, Christ doth not only bear half, or the better part; but the whole of our cross and burden. Yea, he bears all, and more than all; for he bears us, and our burden too; or else we should quickly sink, and faint under it.

Thirdly, As we have not far to carry it, and Christ carries the haviest part; yea, all the burden for us; yea, us, and our burden too: So in the last place it's reviving to think what an innumerable multitude of blessings and mercies are the fruit and off-spring of a sanctified cross. Since that tree was so richly watered with the blood of Christ; what store of choice, and rich fruits doth it bear to believers?

Our sufferings (saith one) are washed in the blood of Christ, as well as our souls.

For Christs merits bought a blessing to the crosses of the sons of God. Our troubles owe us a free pas∣sage through him. Devils, and men, and crosses are our deb∣tors; and death, and all storms are our debtors, to blow our poor tossed bark over the water fraught-free: and to set the Travellers in their own known ground. Therefore we shall die, and yet live. — I know no man hath a velvet cross, but the cross is made of what God will have it; but verily, how be it, it be no warrantable market to buy a cross, yet I dare not say, O that I had liberty to sell Christs cross, lest therewith also I should sell joy, comfort, sence of love, patience, and the kind visits of a Bridegroom. — I have but small experience of sufferings for Christ, but let my Judge and witness in Heaven, lay my soul in the ballance of Justice; If I find not a young Heaven, and a little Paradise of glorious comforts, and soul de∣lighting love kisses of Christ, in suffering for him and his truth. — My prison is my palace, my sorrow is with child of Joy. My losses are rich losses, my pain easie pain, my heavy days are holy days, and happy days. I may tell a new tale of Christ to my friends. — Oh what owe I to the file, and to the hammer, and to the furnace of my Lord Jesus! who hath now let me see how good the wheat of Christ is, that goes through his mill, and his oven; to be made bread for his own Table. Grace tried, is better than grace, and more than grace; It's glory in the Infancy.

Who knows the truth of grace without a trial? — O how little getteth Christ of us but what he winneth (to speak so) with much toil, and pains? And how soon would faith freeze without a Cross! bear your Cross therefore with joy.

Inference 4.

* 1.20Did Christ die the death, yea the worst of deaths for us? Then it follows, that our mercies are brought forth with great difficul∣ties; and that which is sweet to us in the fruition, was costly and hard to Christ in the acquisition. Surely upon every mercy we have,* 1.21 this motto is written, The price of blood. Col. 1.14. In whom we have redemption through his blood: upon which a late neat Writer delivers himself thus.

The way of grace is here con∣siderable; life comes through death; God comes in Christ; and Christ comes in blood: the choicest mercies come through the greatest miseries; prime favours come swiming in blood to us. Through a red sea, Israel came to Canaan. Many a man lost his life, and much blood shed; the very land flowing with milk and honey, was first made to flow with blood, e're Is∣rael could inherit the promise. Seven nations were destroyed e're the Land of Canaan was divided to the Israelites. Act. 13.19. — Sin makes mercy so deadly hard to bring forth. To Christen every pretious child, every Ben••amin Benoni, every son of Gods right hand, a son of sorrow and death to her that brings him forth. Adams sweets had no bitter till he transgres∣sed Gods will. One mercy did not die to bring forth another, till he died. But oh how should this raise the value of ••ur mer∣cies! What, the price of blood, the price of pretious blood, the blood of the Cross!

O what an esteem should this raise!

Things (as the same ingenious Author adds) are prized ra∣ther as they come, than as they are. Far fetcht and dear bought makes all the price, and gives all the worth with us weak crea∣tures. Upon this ground the Scripture, when it speaks of our great fortune, tells the great price it cost, as eying our weakness, who look more at what things cost, than at what they are. And as knowing if any thing will take with us, this will. To him that loved us, and washed us from our sin, in his own blood. Rev. 1.5.

Man is a Legal creature, and looks much at what is given for a thing. What did this cost? Why, it cost Christs own blood. Colour is more than the cloth with us, and scarlet colour is a general taking colour: and therefore is Christs garments dipt in blood, and he admired in this habit. Who is this that comes from Edom? with garments dyed red from Bozra?

Beware then you abuse not not any of the mercies that Christ brought forth with so many bitter pangs, and throws. And let all this endear Christ more than ever to you, and make you in a deep sense of his grace and love, to say,

Thanks be to God for Iesus Christ.

Notes

• * 1.1

  Doct.
• * 1.2

  Joh. 2.19.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.4

  Continebat ••oe∣nas maximas, q••ia m••seriam illam totam aequabat, qua ••ominum pec••a ta mer••••antur. Ames. med.
• * 1.5

  Vide Ly fius de ••r••ce. Lib. 1. cap. 11.
• * 1.6

  In••enni ••ominis nulla est esti∣matio.
• * 1.7

  Merten hanc Homerus Od••s. X vocat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 impu∣ram. Et Eu∣si•• ••ius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 foedam.
• * 1.8

  No•• statuitu•• hoc p••o ho••or•• cadaveris se••e∣li adi, sed quod cadaver il••ud malidict••m citò a su••e ficiet••••. ae tollatur, & ter∣ra non qui••••tur. Sis Bonfierius.
• * 1.9

  Moriatur, ut sentiat se mori.
• * 1.10

  Vitam & vires quo••••{que} voluit Christus serva∣vit, & quando voluit depone∣bat. Ames.
• * 1.11

  Sozom. lib. 1. cap. 8.
• * 1.12

  Godwins An∣tiq. lib 3. Sect. 3. p. 192.
• * 1.13

  Herbs Con∣templa••••on of Christ Passion.
• * 1.14

  Potissima causa mal dictionis hujus est quia Christus i•• my∣sterio praesigna∣batur. Masius.
• * 1.15

  Infer. 1.
• * 1.16

  A demonstra∣tion of pardon for he great∣est of sinners.
• * 1.17

  Infer. 2.
• * 1.18

  Infer. 3. Omnes Christi∣anus est crucia∣nus.
• * 1.19

  If twenty crosses be written for you in Gods book, they will come at last to nineteen, and after that no∣thing. But your head betwixt Christs breasts for evermore, and his own soft hand to dry your face and wipe away your tears.
• * 1.20

  Infer. 4.
• * 1.21

  Lock. in Col.