Immanuel, or, The mystery of the incarnation of the son of God unfolded by James Archbishop of Armagh.

THE MYSTERIE OF THE INCARNATION of the SON of GOD.

THe holy Prophet, in the Book of thea 1.1 Proverbs, poseth all such as have not learned wisedome, nor known the knowledge of the holy, with this question? Who hath as∣cended up into heaven, or descen∣ded? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? What is his Name, and what is his SONS name, if thou canst tell? To help us here∣in, the SON Himselfe did tell us, when he was

here upon earth, thatb 1.2 None hath ascended up to heaven, but he that descended from heaven, even the Son of man which is in heaven. And that we might not be ignorant of his name, the prophet Esay did not long before foretell, thatc 1.3 Vnto us a child is borne, and unto us a Son is given; whose name should be called, Wonderfull, Counsellour, The mighty God, The Everlasting Father, The Prince of peace.

Where if it be demanded, how these things can stand together? that the Son of man spea∣king upon earth, should yet at the same instant be in heaven? that the Father of Eternity should be born in time? and that the mighty God should become a Childe; which is the weakest state of Man himselfe? we must call to minde, that the first letter of this great Name, is WON∣DERFUL. When he appeared of old to Ma∣noah, his name was Wonderfull, and he did won∣derously, Judge 13. 18, 19. But that, and all the wonders that ever were, must give place to the great mystery of his Jncarnation, and in respect thereof cease to be wonderfull. For of this work, that may be verified, which is spo∣ken of those wonderfull judgements, that God

brought upon Egypt; when he wouldd 1.4 shew his power, and have his name declared throughout all the earth.e 1.5 Before them were no such; neither after them shall be the like.

Neither the creation of all things out of no∣thing, which was the beginning of the works of God (those six working dayes putting as it were an end to that long Sabbath that ne∣ver had beginning; wherein the Father, Sonne and Holy Ghost did infinitelyf 1.6 glorifie them∣selves andg 1.7 rejoyce in the fruition one of ano∣ther, without communicating the notice there∣of unto any creature) nor the resurrection from the dead, and the restauration of all things, the last workes that shall goe before that ever∣lasting Sabbath (which shall have a begin∣ning, but never shall have end:) neither that first, I say, nor these last, though most admi∣rable peeces of worke, may be compared with this; wherein the Lord was pleased to shew the highest pitch (if any thing may be said to bee highest in that which is infinite and ex∣empt from all measure and dimensions) of his Wisedome, Goodnesse, Power and glory.

The Heathen Chaldeans, to a question pro∣pounded

by the King of Babel, make answer; h 1.8 that it was a rare thing which hee required and that none other could shew it, except the Gods; whose dwelling is not with flesh. But the ra∣ritie of this lyeth in the contrary to that which they imagined to be so plaine: that heei 1.9 who is over all, God blessed for ever, should take our flesh and dwell, or* 1.10 pitch his Tabernacle, with us. That ask 1.11 the glory of God filled the Tabernacle (which wasl 1.12 a figure of the hu∣mane nature of the Lord) with such a kinde of fullnesse, that Moses himselfe was not able to aproach unto it; (therein comming short, m 1.13 as in all things, of the Lord of the house) and filled the Temple of Salomon (a Type likewise n 1.14 of the body of our Prince of Peace) ino 1.15 such sort that the Priests could not enter therein: so p 1.16 in him all the fulnesse of the Godhead should dwell bodily.

And therefore if of that temple, built with hands, Salomon could say with admiration; q 1.17 But will God in very deed dwell with men on the earth? Behold heaven and the heaven of heavens cannot containe thee; how much lesse this house, which I have built? of the true temple, that

is not of this building, we may with greater wonderment say with the Apostle,r 1.18 With∣out controversie, great is the mystery of Religion: God was manifested in the flesh. Yea, was made of a Woman, and borne of a Virgine. A thing sos 1.19 wonderfull, that it was given for a signe unto unbeleevers 740. yeeres before it was ac∣complished; even a signe of God's own chu∣sing, among all the wonders in the depth, or in the height above. Therefore the Lord himselfe shall give you a signe: Behold a Virgin shall conceive and beare a Son, and shall call his name Immanuel. Esai. 7. 14.

A notable wonder indeed, and great be∣yond all comparison, That the Son of God should bet 1.20 made of a Woman: even made of that Woman which wasu 1.21 made by himselfe. That her Wombe then, and thex 1.22 heavens now, should contain him, whomy 1.23 the Heaven of Hea∣vens cannot containe. Than he who had both Father and Mother, whose pedigree is upon record, even up unto Adam, who in the ful∣nesse of time was brought forth in Beth∣lehem, and when he had finished his course, was cut off out of the land of the living at Jerusa∣lem;

should yet notwithstanding be in truth, that which his shadow Melchisedek was onely in the conceit of the men of his time; z 1.24 without Father, without Mother, without Pedi∣gree, having neither beginning of dayes, nor end of life. That his Father should bea 1.25 greater than he, and yet he his Fathersb 1.26 equall. That hec 1.27 is, be∣fore Abraham was; and yet Abrahams birth preceded his, well nigh the space of two thou∣sand yeares. And finally, that he who was Davids Sonne, should yet be Davids Lord:d 1.28 a case which plunged the greatest Rabbies a∣mong the Pharesies; who had not yet lear∣ned this Wisedome, nor known this knowledge of the holy.

The untying of this knot dependeth upon the right understanding of the wonderfull conjunction of the Divine and humane Nature in the unity of the Person of our Redeemer. For by reason of the strictnesse of this Personall union, whatsoever may be verified of either of those Natures, the same may be truely spo∣ken of the Whole Person; from whether so∣ever of the Natures it be denominated. For the clearer conceiving whereof, we may call

to minde that which the Apostle hath taught us touching our Saviour:e 1.29 In him dwelleth all the fulnesse of the Godhead bodily, that is to say, by such a personall and reall union, as doth unse∣parably & everlastingly conjoyn that infinite Godhead with his finite Manhood in the u∣nity of the selfe-same individuall Person.

He in whom that fulnesse dwelleth, is the PERSON: that fulnesse which so doth dwell in him, is the NATURE. Now there dwelleth in him not onely the fulnesse of the Godhead, but the fulnesse of the Manhood also▪ for we be∣leeve him to be both perfect God, begotten of the substance of his Father before all worlds; and perfect Man, made of the substance of his Mother in the fullnesse of time. And therefore we must hold, that there are two distinct Na∣tures in him: and two so distinct, that they doe not make one compounded nature; but still remaine uncompounded and unconfounded together. But Hee in whom the fulnesse of the Manhood dwelleth, is not one, and hee in whom the fulnesse of the Godhead another: but he in whom the fulnesse of both those na∣tures dwelleth, is one and the same Immauel,

and consequently it must be beleeved as firm∣ly, that he is but one Person.

And here wee must consider, that the Di∣vine Nature did not assume an humane Per∣son, but the divine Person did assume an hu∣mane Nature: and that of the three Divine Persons, it was neither the first nor the third that did assume this Nature; but it was the middle Person, who was to bee the middle one, that must undertake this mediation be∣twixt God and us. which was otherwise also most requisite, aswell for the better preserva∣tion of the integrity of the blessed Trinity in the Godhead, as for the higher advancement of Mand-kinde by meanes of that relation which the second Person the Mediatour did beare unto his Father. For if the fulnesse of the Godhead should have thus dwelt in any hu∣mane person, there should then a fourth Per∣son necessarily have been added unto the God∣head. And if any of the three Persons, be∣side the second, had been borne of a Wo∣man; there should have been two Sonnes in the Trinity: whereas now the Sonne of God and the Sonne of the blessed Virgin, be∣ing

but one Person, is consequently but one Sonne; and so no alteration at all made in the relations of the Persons of the Trini∣tie.

Againe, in respect of us, the Apostle shew∣eth, that for this very endf 1.30 God sent his owne SON made of a woman; that WE might receive the Adoption of SONS: and thereupon maketh this inference. Wherefore thou art no more a ser∣vant, but a SON; and if a SON, then an HEIRE of God through Christ: intimating thereby, that what relation Christ hath unto God by Na∣ture, we being found in him have the same by Grace. By Nature hee isg 1.31 The only begot∣ten Sonne of the Father: but this is the high Grace he hath purchased for us; thath 1.32 as ma∣ny as received him, to them he gave power or pri∣viledge, to become the Sonnes of God, even to them that beleeve on his Name. For although he re∣serve to himselfe the preeminence, which is due unto him in a* 1.33 peculiar manner, of being i 1.34 the first borne among many brethren: yet in him, and for him, the rest likewise by the grace of adoption are all of them accounted as first-bornes.

So God biddeth Moses to say unto Phara∣oh; k 1.35 Israel is my Sonne, even my first-borne. And I say vnto thee; Let my sonne goe, that he may serve me: and if thou refuse to let him goe; behold I will slay thy sonne, even thy first borne. And the whole Israell of God, consisting of Jew and Gentile, is in the same sort described by the Apostle to bel 1.36 the generall assembly and Church of the first borne inrolled in Heaven. For the same reason that maketh them to be Sons, to wit, their incorporation into Christ, the selfe-same also maketh them to be first-bornes: so as (how ever it fall out by the grounds of our common Law) by the rule of the Gos∣pell this consequence will still hold true;m 1.37 If children, then heires, heires of God and joynt-heires with Christ. And so much for the SON, the Person assuming.

The Nature assumed, is the seed of Abra∣ham, Hebr. 2. 16. The seed of David, Rom. 1. 3. The seed of the Woman, Gen. 3. 15. The WORD, n 1.38 the second Person of the Trinity, beingo 1.39 made FLESH, that is to say,p 1.40 Gods own Sonne be∣ing made of a Woman, and so becomming tru∣ly and reallyq 1.41 The fruit of her wombe. Nei∣ther

did he take the substance of our nature only, but all the properties also and the qua∣lities thereof: so as it might be said of him, as it was ofr 1.42 Elias and thes 1.43 Apostles; that he was a man subject to like passions as we are. Yea, he subjected himselfet 1.44 in the dayes of his flesh to the sameu 1.45 weaknesse which we finde in our own fraile nature, and was compassed with like infirmities; and in a word, in all things was made like unto his brethren, sinne only excepted. Wherein yet we must consider, that as he took upon him not an humane Person, but an hu∣mane Nature: so it was not requisite he should take upon him any Personall infirmi∣ties, such as are, madnesse, blindnesse, lame∣nesse, and particular kinds of diseases which are incident to some only, and not to all men in generall; but those alone which do accom∣pany the whole Nature of mankinde, such as are hungring, thirsting, wearinesse, griefe, paine and mortality.

We are further here also to observe in this ourx 1.46 Melchisedeck, that as he had no Mother, in regard of one of his natures, so he was to have no Father in regard of the other; but must be

borne of a pure and immaculate Virgin, with∣out the helpe of any man. And this also was most requisite, as for other respects, so for the exemption of the assumed nature from the imputation and pollution of Adams sinne. Fory 1.47 sinne having by that one man entred into the world; every Father becommeth an Adam unto his child, and conveyeth the corruption of his Nature unto all those whom hee doth beget. Therefore our Saviour as∣suming the substance of our Nature, but not by the ordinary way of naturall generation, is thereby freed from all the touch and taint of the corruption of our flesh; which by that meanes only is prop••gated from the first man unto his posterity. Whereupon, he be∣ing made of man, but not by man, and so becomming the immediate fruit of the wbome and not of the Loynes; must of necessity be acknowledged to bez 1.48 that HOLY THING, which so was borne of so blessed a Mother. who although shee were but the passive and materiall principle of which that precious flesh was made, and the holy Ghost the agent and efficient; yet cannot the man Christ Jesus

thereby be made the Son of hisa 1.49 owne Spirit. Because Fathers do beget their children out of their owne substance: the holy Ghost did not so, but framed the flesh of him, from whom himself proceeded, out of the creature of them both,b 1.50 the hand-maid of the Lord; whom from thence all generations shall call blessed.

That blessed wombe of hers was the bride-chamber, wherein the Holy Ghost did knit that indissoluble knot betwixt our hu∣mane nature and his Deity: the Son of God assuming into the unity of his Person that which before he was not; and yet without change (for so must God still be) remaining that which he was. Whereby it came to passe, thatc 1.51 this holy thing which was borne of her was indeed and in truth to be called the SONNE of GOD. Which wonderfull connexion of two so infinitely differing natures in the unity of one person, how it was there effected; is an inquisition fitter for an Angelical inteliigence, than for our shallow capacity to look after. To which purpose also we may observe, that in the fabrick of the Arke of the Covenant, d 1.52 the posture of the faces of the Cherubims to∣ward

the Mercy-seat (the type of our Saviour) was such, as would poynt unto us, that these are the things which the Angells desire to* 1.53 stoop and look into.

And therefore let that satisfaction, which the Angell gave unto the Mother Virgin (whom it did more specially concerne to move the question,e 1.54 How may this be?) con∣tent us,f 1.55 The power of the highest shall over-shadow thee. For as the former part of that speech may informe us, thatg 1.56 with God nothing is unpossible: so the latter may put us in minde, that the same God having over-shadowed this mystery with his own veile, we should not presume with the men ofh 1.57 Bethshemesh to looke into this Arke of his; least for our curio∣sity we be smitten, as they were. Only this we may safely say, and must firmly hold: that as the distinction of the Persons in the holy Trinity hindreth not the Unity of the Nature of the God-head, although every per∣son entirely holdeth his own incommunica∣ble property; so neither doth the distincti∣on of the two Natures in our Mediatour any way crosse the unity of his Person, although

each nature remaineth intire in it selfe, and retaineth the properties agreeing thereunto, * 1.58 without any conversion, composition, com∣mixtion or confusion.

Wheni 1.59 Moses beheld the bush burning with fire, and yet no whit consumed, he won∣dred at the sight, and said; I will now turne aside, and see this great sight, why the bush is not burnt. But when God thereupon called unto him out of the midst of the bush, and said, Draw not nigh hither, and told him who he was; Moses trembled, hid his face, and durst not behold God. Yet, although being thus warned, we dare not draw so nigh; what doth hinder but we may stand aloofe off, and wonder at this great sight?k 1.60 Our God is a consuming fire; saith the Apostle: and a question wee finde propounded in the prophet,l 1.61 Who a∣mong us shall dwell with the devouring fire? who amongst us shall dwell with the everlasting bur∣nings? Moses was not like other Prophets, butm 1.62 God spake unto him face to face, as a man speaketh unto his friend: and yet for all that, when hee besought the Lord that he would shew him his glory; he re∣ceived

this answer;n 1.63 Thou canst not see my face: for there shall no man see mee, and live. Abraham before him, though a speciallo 1.64 friend of God, and thep 1.65 Father of the faithfull, the Children of God; yet held it a great matter that he should take upon him so much as to q 1.66 speak unto God, being but dust and ashes. Yea the very Angells themselves (r 1.67 which are greater in power and might) are fain tos 1.68 cover their faces, when they stand before him; as not being able to behold the brightnesse of his glory.

With what astonishment then may we be∣hold our dust and ashes assumed into the un∣divided unitie of Gods owne person; and ad∣mitted to dwell here, as an inmate, under the same roofe? and yet in the midst of those e∣verlasting burnings, the bush to remain un∣consumed, and to continue fresh and green for evermore. Yea, how should not we with Abraham rejoyce to see this day, wherein not only our nature in the person of our Lord Jesus is found to dwell for ever in those everlasting burnings; but, in and by him, our owne per∣sons also are brought so nigh thereunto, that

t 1.69 God doth set his Sanctuarie and Tabernacle among us, and dwell with us, and (which is much more) maketh us our selves to be the u 1.70 house and thex 1.71 habitation, wherein he is plea∣sed to dwell by his Spirit. according to that of the Apostle,y 1.72 Yee are the Temple of the living God, as God hath said; I will dwell in them and walke in them, and I will be their God, and they shall be my people. and that most admirable Prayer, which our Saviour himselfe made un∣to his father in our behalfe.z 1.73 I pray not for these alone, but for them also which shall beleeve on me through their Word: that they all may be one, as thou Father art in mee and I in thee, that they also may be one in us; that the world may beleeve that thou hast sent me. I in them, and thou in me: that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them as thou hast loved me.

To compasse this conjunction betwixt God and us, he that was to bee oura 1.74 Jesus or Saviour, must of necessity also bee Im∣manuel, which being interpreted is, GOD with us;* 1.75 and therefore in his Person to bee Immanuel, that is, God dwelling with our

flesh; because he was by his Office to be Im∣manuel, that is, he who must make God to be at one with us. For this being his proper office, to beb 1.76 Mediatour between God and Men, he must partake with both: and being before all eter∣nity consubstantiall with his Father, he must at the appoynted time become likewise consub∣stantiall with his children.c 1.77 For asmuch then as the children are partakers of flesh and blood; he also himselfe likewise tooke part of the same: saith the Apostle. We read in the Romane history, that the Sabines and the Romans joyning bat∣tell together, upon such an occasion as is men∣tioned in the last Chapter of the booke of Iudges; of the children of Benjamin, catching every man a wife of the daughters of Shilo: the women, being daughters to the one side and Wives to the other, interposed themselves and tooke up the quarrell. so that by the me∣diation of these, who had a peculiar interest in either side, and by whose meanes this new alliance was contracted betwixt the two ad∣verse parties; they who before stood upon highest termes of hostility,* 1.78 did not only entertaine Peace, but also joyned them∣selves

together into one body and one state.

God and we wered 1.79 enemies; before wee were reconciled to him by his Sonne. He that is to bee 1.80 our Peace, and to reconcile us unto God, and to slay this enmity, must have an interest in both the parties that are at variance, and have such a reference unto either of them; that he may be able to send this comfortable message unto the sonnes of men.f 1.81 Goe to my brethren; and say unto them: I ascend unto my Father, and your Fa∣ther; and to my God, and your God. For as long asg 1.82 hee is not ashamed to call us brethren; h 1.83 GOD is not ashamed to be called our GOD. And his entring of our apparance, in his own name and ours, after this manner,i 1.84 Be∣hold, I, and the children which God hath given mee; is a motive strong enough to appease his Father, and to turne his favourable counte∣nance towards us. as on the other side, when we become unruly, and prove Rebellious children, no reproofe can be more forci∣ble, nor inducement so prevalent (if there re∣maine any sparke of grace in in us) to make us cast downe our weapons and yeeld, than

this;k 1.85 Doe ye thus requite the Lord, O foolish peo∣ple and unwise? Is not he thy Father that hath bought thee? and bought thee,l 1.86 not with corrupti∣ble things, as silver and gold, but with the precious bloud of his owne Son.

How dangerous a matter it is to be at ods with God, old Ely sheweth by this maine argument:m 1.87 If one man sinne against another, the Judge shall judge him: but if a man sin against the Lord, who shall plead or intreat for him? and Job, before him;n 1.88 He is not a man as I am, that I should answer him, and we should come together in judgement: neither is there any Dayes-man, or Vmpire betwixt us, that might lay his hand upon us both. If this generall should admit no manner of exception, then were we in a wofull case, and had cause to weep much more than Saint Iohn did in the Revelation; wheno 1.89 none was found in heaven, nor in earth, nor under the earth, that was able to open the booke which he saw in the right hand of him that sate upon the Throne, neither to look thereon. But as S. Iohn was wished there, to refraine his weeping; becausep 1.90 the Lion of the tribe of Iuda, the root of David, had prevailed to open the book, and to loose

the seven seales thereof: so he himself else where giveth the like comfort unto all of us in this particular.q 1.91 If any man sin, we have an Advocate with the Father, Iesus Christ the righteous: and he is a propitiation for our sins; and not for ours only, but also for the sins of the whole world.

For asr 1.92 there is one God, so is there one Me∣diatour between God and men, the man Christ Ie∣sus, who gave himselfe a ransom for all; and in discharge of this his office of Mediation, as the only fit Umpire to take up this controver∣sie, was to lay his hand as well upon GOD, the party so highly offended, as upon Man, the party so basely offending. In things concer∣ning God, the Priesthood of our Mediatour is exercised.s 1.93 For every high Priest is taken from among men, and ordained for men in things pertai∣ning to God. The parts of his Priestly Functi∣on are two; Satisfaction and Intercession: the former whereof giveth contentment to Gods Justice; the latter solliciteth his Mercy, for the application of this benefit to the children of God in particular. Whereby it commeth to passe, that God int 1.94 shewing mercy upon whom he will shew mercy, is yet for his ju∣stice

no looser: being bothu 1.95 just, and the justifier of him that beleeveth in Iesus.

By vertue of his Intercession, our Mediatour x 1.96 appeareth in the presence of God for us, andy 1.97 maketh request for us. To this purpose, the Apostle noteth in the fourth to the He∣brewes, 1. That we have a great high Priest, that is passed into the heavens, Iesus the Sonne of God. (vers. 14.) 2. that we have not an high Priest which cannot be touched with the feeling of our infirmities, but was in all things tempted as wee are; yet without sinne. (vers. 15.) Betwixt the ha∣ving of such, and the not having of such an In∣tercessor, betwixt the height of him in regard of the one, and the lowlinesse in regard of his other nature, standeth the comfort of the poore sinner. He must be such a suitour as ta∣keth our cause to heart: and thereforez 1.98 in all things it behoved him to be made like unto his brethren; that he might be a mercifull and faith∣full high Priest. In which respect as it was needfull hee should partake with our flesh and bloud, that he might be tenderly affe∣cted unto his brethren: so likewise for the obtaining of so great a suit, it behoved he

should be most deare to God the Father, and have so great an interest in him, as he might alwayes be sure to bea 1.99 heard in his requests▪ who therefore could be no other, but he of whom the Father testified from heaven,b 1.100 This is my beloved Sonne, in whom I am well pleased. It was fit our intercessor should be man, like unto our selves; that we mightc 1.101 boldly come to him, and finde grace to help in time of need: it was fit he should be God, that he might boldly goe to the Father, without any way di∣sparaging him; as being hisd 1.102 fellow, and e 1.103 equall.

But such was Gods love to justice, and ha∣tred to sinne; that he would not have his ju∣stice swallowed up with mercy, nor sinne pardoned without the making of fit reparati∣on. And therefore our Mediatour must not looke to procure for us a simple pardon with∣out more adoe; but must be af 1.104 propitiation for our sinnes, and redeem us by fine andg 1.105 ran∣some: and so not only be the master of our re∣quests, to intreat the Lord for us; but also take upon him the part of anh 1.106 Advocate, to plead full satisfaction made by himselfe, as our

i 1.107 suretie, unto all the debt wherewith we any way stood chargeable. Now the Satisfaction which our surety bound himselfe to performe in our behalfe, was of a double debt: the prin∣cipall, and the accessory. The principall debt is obedience to Gods most holy Law: which man was bound to pay as a perpetuall tribute to his Creator, although he had never sinned; but, being now by his owne default become bankrupt, is not able to discharge in the least measure. His surety therefore being to satisfie in his stead; none will be found fit to under∣take such a payment, but he who is both God and Man.

Man it is fit he should be: because Man was the party that by the Articles of the first Covenant was tied to this obedience; and it was requisite that,k 1.108 As by one mans disobedi∣ence many were made sinners, so by the obedience of one Man likewise, many should be made righ∣teous. Againe, if our Mediatour were only God, he could have performed no obedience (the Godhead being free from all manner of subjection:) and if he were a bare Man, although he had beene as perfect as Adam,

in his integrity, or the Angels themselves; yet being left unto himselfe amidst all the tempta∣tions of Satan & this wicked world, he should be subject to fall, as they were; or if he should hold out, asl 1.109 the elect Angels did; that must have been ascribed to the grace and favour of another: whereas the giving of strict satisfa∣ction to Gods justice was the thing required in this behalfe. But now being God, as well as Man, he by his ownem 1.110 eternall Spirit preser∣ved himselfe without spot: presenting a farre more satisfactory obedience unto God, than could have possibly been performed by Adam in his integrity.

For beside the infinite difference that was betwixt both their Persons, which maketh the actions of the one beyond all comparison to exceed the worth and value of the other: we know that Adam was not able to make him∣selfe holy; but what holinesse he had, he re∣ceived from him who created him according to his owne Image: so that whatsoever obe∣dience Adam had performed, God should haven 1.111 eaten but of the fruit of the Vineyard which himselfe had planted; ando 1.112 of his owne

would all that have been, which could be given unto him. But Christ did himselfe san∣ctifie that humane nature which he assumed, according to his owne saying, John 17. 19. For their sakes I sanctifie my selfe: and so out of his owne peculiar store did he bring forth those precious treasures of holy obedience, which for the satisfaction of our debt he was pleased to tender unto his Father. Again, if Adam hadp 1.113 done all things which were com∣manded him, he must for all that have said: I am an unprofitable servant; I have done that which was my duty to doe. Whereas in the vo∣luntary obedience, which Christ subjected himselfe unto, the case stood farre other∣wise.

True it is that if we respect him in his hu∣mane nature,q 1.114 his Father is greater than he; and he is his Fathersr 1.115 servant: yet in that he said, and most truly said, that God was his Father, s 1.116 the Jewes did rightly inferre from thence, that he thereby made himselfe equall with God; andt 1.117 the Lord of hosts himselfe hath proclai∣med him to be the man that is his fellow. Being such a man therefore, and so highly borne;

by the priviledge of his birth-right, he might have claimed an exemption from the ordina∣ry service whereunto all other men are tied: and by beingu 1.118 the Kings Sonne, have freed himselfe from the payment of that tribute which was to be exacted at the hands of Stran∣gers. Whenx 1.119 the Father brought this his first-begotten into the world, he said; Let all the Angells of God worship him: and at the very in∣stant wherein the Sonne advanced our nature into the highest pitch of dignity, by admitting it into the unity of his sacred person, that nature so assumed was worthy to be crown∣ed with all glory and honour: and he in that nature might then have set himselfe downe y 1.120 at the right hand of the throne of God; ty∣ed to no other subjection than now he is, or hereafter shall be, when after the end of this world he shall have delivered up the king∣dome to God the Father. For then also, in re∣gard of his assumed nature, hez 1.121 shall be sub∣ject unto him that put all other things under him.

Thus the Sonne of God, if he had min∣ded only his owne things, might at the

very first have attained unto the joy that was set before him: buta 1.122 looking on the things of others, he chose rather to come by a tedious way, and wearisome journey unto it; not chal∣lenging the priviledge of a Sonne, but taking upon him the forme of a meane servant. Where∣upon in the dayes of his flesh, he did not serve as an honourable Commander in the Lords host, but as an ordinary souldier: he made himselfe of no reputation, for the time as it were * 1.123 emptying himselfe of his high state and dig∣nity; he humbled himselfe, and became obedient untill his death▪ being content all his life long to beb 1.124 made under the Law: yea so farre, that as he was sentc 1.125 in the likenesse of sinfull flesh, so he disdained not to subject himselfe unto that Law, which properly did concerne sinfull flesh. And therefore howsoever Circumcision was by right appliable only unto such as were d 1.126 dead in their sinnes, and the uncircumcision of their flesh; yet he, in whom there was no body of the sinnes of the flesh to be put off, submitted himselfe notwithstanding thereunto: not only to testifie his communion with the Fathers of the old Testament; but also by this meanes

to tender unto his Father a bond, signed with his owne bloud, whereby he made himselfe in our behalfe a debtour unto the whole Law. For I testifie (saithe 1.127 the Apostle) to every man that is circumcised, that he is a debtour to the whole Law.

In like manner Baptisme appertained pro∣perly unto such as were defiled, and had need to have theirf 1.128 sinnes washed away: and therefore when all the land of Judea, and they of Jerusalem went out unto John, theyg 1.129 were all baptized of him in the river Jordan, confessing their sinnes. Among the rest came our Saviour also: but the Baptist considering that he had need to be baptized by Christ, and Christ no need at all to be baptized by him, refused to give way unto that action; as altogether un∣befitting the state of that immaculat Lamb of God, who was to take away the sinne of the World. Yet did our Mediatour submit him∣selfe to that ordinance of God also: not only to testifie his communion with the Christians of the new Testament; but especially (which is the reason yeelded by himselfe) because h 1.130 it became him thus to fulfill all righteousnesse.

And so having fulfilled all righteousnesse, whereunto the meanest man was tied, in the dayes of his pilgrimage (which was more than he needed to have undergone, if he had respe∣cted only himselfe:) the workes which he per∣formed were truly works of supererogation, which might be put upon the account of them whose debt he undertook to discharge; and being performed by the person of the Sonne of God, must in that respect not only be equiva∣lent, but infinitely overvalue the obedience of Adam and all his posterity, although they had remained in their integrity, & continued untill this houre instantly serving God day & night. And thus for our maine and principall debt of Obedience, hath our Mediator given satisfacti∣on unto the Iustice of his Father; withi 1.131 good mea∣sure, pressed down, shaken together, & running over.

But beside this, we were liable unto ano∣ther debt; which we have incurred by our default, and drawn upon our selves by way of forfeiture, and nomine poenae. For ask 1.132 Obedi∣ence is a due debt; and Gods servants in regard thereof are truly debters: so likewise is sinne al 1.133 debt, and sinnersm 1.134 debters, in regard of the

penalty due for the default. And as the pay∣ment of the debt which commeth nomine poe∣nae, dischargeth not the tenant afterwards from paying his yearly rent; which of it selfe would have been due, although no default had been committed: so the due payment of the yearly rent, after the default hath been made, is no suf∣ficient satisfaction for the penalty already in∣curred. Therefore our surety, who standeth chargeable with all our debts, as he maketh paiment for the one by his Active, so must he make amends for the other by his Passive obe∣dience: he must firstn 1.135 suffer, & thē enter into his glory.o 1.136 For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect (that is, a perfect accomplisher of the work w^ch he had under takē) through sufferings.

The Godhead is of that infinit perfection, that it cannot possibly be subject to any passi∣on. He therefore that had no other nature but the Godhead, could not pay such a debt as this; the discharge whereof consisted in suffering and dying. It was also fit, that Gods justice should have bin satisfied in that nature which

had transgressed; and that the same nature should suffer the punishment, that had com∣mitted the offence.p 1.137 For asmuch then as the chil∣dren were partakers of flesh and blood, he also him∣selfe likewise tooke part of the same: that through death he might destroy him that had the power of death, that is, the Devill; and deliver them who through feare of death were all their life time subject to bondage: Such and so great was the love of God the Father towards us, that q 1.138 Hee spared not his owne Sonne, but delivered him up for us all: and so transcendent was the love of the Sonne of God, towards the sonnes of men, that he desired not to be spared; but rather than they should lye under the power of death, was of himselfe most willing to suf∣fer death for them. which seeing in that infi∣nite nature, which by eternall generation he received from his Father, he could not doe; he resolved in the appoynted time to take unto himselfe a Mother, and out of her substance to have a body framed unto himselfe, wherein he mightr 1.139 become obedient unto death, even the death of the crosse, for our redemption. And therefores 1.140 when he commeth into the world,

he saith unto his Father, A body hast thou fit∣ted me; Lo, I come to doe thy will, O God. By the which will (saith thet 1.141 Apostle) we are sancti∣fied, through the offering of the body of Jesus Christ once for all.

Thus we see it was necessary for the satis∣faction of this debt, that our Mediator should be Man: but he that had no more in him than a Man, could never be able to goe thorow with so great a worke. For if there should be found a Man as righteous as Adam was at his first creation, who would be content to suffer for the offence of others: his suffering possi∣bly might serve for the redemption of one soule; it could be no sufficient ransome for thoseu 1.142 innumerable multitudes that were to bex 1.143 redeemed to GOD out of every kin∣dred, and tongue, and people, and nation. Nei∣ther could any Man or Angell be able to hold out, if a punishment equivalent to the end∣lesse sufferings of all the sinners in the world should at once be laid upon him. Yea the very powers of Christ himselfe, upon whom y 1.144 the Spirit of might did rest, were so sha∣ken in this sharp encounter; that he, who

was the most accomplisht patterne of all forti∣tude, stoodz 1.145 sore amazed anda 1.146 with strong cry∣ing and teares prayed that,b 1.147 if it were possible, the hour might passe from him.

c 1.148 This man therefore being to offer one sa∣crifice for sins for ever; to the burning of that sacrifice he must not only bring thed 1.149 coals of his love as strong as death, and as ardent as the fire which hath a most vehement flame, but he must adde thereunto those everlasting bur∣nings also,e 1.150 even the flames of his most glori∣ous Deity: and thereforef 1.151 through the eternall Spirit must he offer himselfe without spot unto God; that hereby he mightg 1.152 obtaine for us an eternall redemption. The bloud whereby the Church is purchased, must beh 1.153 Gods owne blood: and to that end musti 1.154 the Lord of glory be crucified;k 1.155 the Prince and author of life be killed; hel 1.156 whose eternall generation no man can declare, be cut off out of the land of the living; and the man that is Gods owne fellow be thus smitten; according to that which God him∣selfe foretold by his Prophet.m 1.157 Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the

shepherd, and the sheep shall be scattered. The peo∣ple of Israell, we reade, did so value the life of David their King, that they counted him to be worthn 1.158 ten thousand of themselves: how shall we then value the life ofo 1.159 Davids Lord;p 1.160 who is the blessed & only Potentate, the King of kings, and Lord of lords? It was indeed our nature that suffered; but he that suffered in that nature,q 1.161 is over all, God blessed for ever: and for such a per∣son to have suffered but one houre, was more than if all other persons had suffered ten thou∣sand millions of years.

But put case also, that the life of any other singular man might be equivalent to all the lives of whole mankinde: yet the laying down of that life would not be sufficient to doe the deed, unlesse he that had power to lay it down, had power likewise to take it up again. For to be detained alwayes in that prison,r 1.162 from whence there is no comming out, before the payment of the uttermost farthing; is to lie alwaies under execution, and so to disanull quite the plea of that full paymēt of the debt wherein our surety stood engaged for us. And therefore the Apostle upon that ground doth rightly conclude; that

s 1.163 if Christ be not raised, our faith is vaine, we are yet in our sinnes; and consequently, that as he must bet 1.164 delivered to death for our offences, so he must be raised again for our justification.

Yea, our Saviour himselfe, knowing full well what he was to undergoe for our sakes, told us before hand, that the Comforter whom he would send unto us, shouldu 1.165 convince the world, that is, fully satisfie the consciences of the sonnes of men, concerning thatx 1.166 everlasting righteousnesse which was to be brought in by him, upon this very ground: Because I goe to my Father, and ye see me no more. For if he had broken prison, and made an escape, the pay∣ment of the debt, which as our surety he took upon himselfe, being not yet satisfied, he should have been seene here againe: Heaven would not have held him, more then Para∣dise did Adam, after he had fallen into Gods debt and danger. But our Saviour raising himselfe from the dead, presenting himselfe in Heaven before him unto whom the debt was owing, and maintaining his standing there, hath hereby given good proofe, that he is now a free-man, and hath fully discharged

that debt of ours for which he stood com∣mitted. And this is the evidence we have to shew of that righteousnesse, whereby we stand justified in Gods sight: according to that of the Apostle.y 1.167 Who shall lay any thing to the charge of Gods elect? It is God that justifieth: who is he that condemneth? It is Christ that died, yea rather that is risen again; who is even at the right hand of God, who also maketh intercession for us.

Now although an ordinary man may easi∣ly part with his life; yet doth it not lye in his power to resume it againe at his own will and pleasure. But he that must doe the turne for us, must be able to say as our IESVS did. z 1.168 I lay down my life, that I may take it again. No man taketh it from me, but I lay it downe of my selfe: I have power to lay it down, and I have power to take it againe. and in another place:a 1.169 Destroy this Temple, and in three dayes I will raise it up; saith he unto the Jewes, speaking of the Temple of his body. An humane nature then he must have had, which might be subject to dissoluti∣on: but being once dissolved, he could not by his owne strength (which was the thing here

necessarily required) raise it up againe; unlesse he hadb 1.170 declared himselfe to be the Son of God with power, by the resurrection from the dead. The Manhood could suffer, but not overcome the sharpnesse of death: the Godhead could suffer nothing, but overcome any thing. He there∣fore that was both to suffer and to overcome death for us, must be partaker of both natures: thatc 1.171 being put to death in the flesh, he might be able also to quicken himselfe by his owne Spirit.

And now are wee come to that part of Christs mediation, which concerneth the con∣veiance ofd 1.172 the redemption of this purchased pos∣session unto the sons of men. A deare purchase indeed, which was to be redeemed with no lesse price then the bloud of the Sonne of God▪ but what should the purchase of a stranger have been to us? or what should we have beene the better for all this; if we could not derive our descent from the purchaser, or raise some good title whereby we might estate our selves in his purchase? Now this was the man∣ner in former time in Israell, concerning re∣demptions▪ that unto him who was the next

of kinne belonged the right of beinge 1.173 Goël, or the Redeemer. And Iob had before that left this glorious profession of his faith unto the perpetuall memory of all posterity.f 1.174 I know that my Goël or Redeemer liveth, and at the last shall arise upon the dust (or, stand upon the earth:) And after this my skinne is spent; yet in my flesh shall I see God. Whom I shall see for my selfe, and mine eyes shall behold, and not another for me. Whereby we may easily understand, that his and our Redeemer was to be the invisible God, and yet in his assumed flesh made visible even to the bodily eyes of those whom he re∣deemed. For if he had not thus assumed our flesh, how should we have been of his bloud, or claimed any kindred to him? and unlesse the Godhead had by a personall union beene unse∣parably conjoyned unto that flesh; how could he therein have beene accounted our next of kinne?

For the better clearing of which last rea∣son; we may call to mind that sentence of the Apostle.g 1.175 The first man is of the earth earthy: the second man is the Lord from heaven. Where, notwithstanding there were many millions

of men in the world betwixt these two; yet we see our Redeemer reckoned the second man. and why? but because these two were the only men who could be accounted the prime foun∣tains, from whence all the rest of mankinde did derive their existence and being. For as all men in the world by meane descents do draw their first originall from the first man: so in re∣spect of a more immediate influence of effici∣encie and operation do they owe their being unto the second man, as he is the Lord from hea∣ven. This is Gods own language unto Jeremy. h 1.176 Before I formed thee in the belly, I knew thee: and this is Davids acknowledgement, for his part.i 1.177 Thy hands have made me and fashioned me;k 1.178 thou hast covered me in my mothers wombe: l 1.179 thou art he that took me out of my mothers bowels. and Jobs, for his also.m 1.180 Thy hands have made me and fashioned me together round about: thou hast clothed me with skin and flesh, and hast fen∣ced me with bones and sinews. and then 1.181 Apostles, for us all: In him we live, and move, and have our being. who inferreth also thereupon, both that we are the off-spring or generation of God; and that he is not farre from every one of us. this

being to be admitted for a most certaine truth (notwithstanding the opposition of all gain∣sayers▪) that* 1.182 God doth more immediately concurre to the generation and all other mo∣tions of the creature, then any naturall agent doth or can doe. And therefore, ifo 1.183 by one mans offedce, death raigned by one; much more they which receive abundance of grace & of the gift of righteousnes, shall raign in life by one, Jesus Christ, considering that this second man is not only as universall a principle of all our beings, as was that first, and so may sustaine the common person of us all, as well as he▪ but is a far more immediate agent in the production thereof: not, as the first, so many generations removed from us, but more near unto us then our very next progenitours; and in that regard justly to be accounted our next of kinne, even before them also.

Yet is not this sufficient neither: but there is another kinde of generation required, for which we must be beholding unto the second man, the Lord from heaven; before we can have interest in this purchased Redemption. For as the guilt of the first mans transgression is deri∣ved

unto us by the meanes of carnall generati∣on▪ so must the benefit of the second mans obe∣dience be conveyed unto us by spirituall rege∣neration. And this must be layd downe as a most undoubted verity: that,p 1.184 except a man be born again, he cannot see the Kingdome of God; and that every such must beq 1.185 born, not of bloud, nor of the will of the flesh nor of the will of man, but of God. Now, as our Mediatour in respect of the Adoption of Sons, which he hath procured for us,r 1.186 is not ashamed to call us Brethren: so in respect of this new birth, whereby he be∣getteth us to a spirituall & everlasting life, he disdaineth not to owne us as his Children. s 1.187 When thou shalt make his soul an offering for sin, hee shall see his seed: saith the Prophet Esaias. t 1.188 A seed shall serve him; it shall be accounted to the Lord for a generation: saith his Father David likewise of him. and he himselfe, of himselfe▪ u 1.189 Behold I, and the children which God hath given me. VVhence the Apostle deduceth this con∣clusion: x 1.190 Forasmuch then as the children are partakers of flesh and bloud, he also himselfe like∣wise tooke part of the same. He himselfe, that is, he who was God equall to the Father, for

who else was able to make thisy 1.191 new creature, but the samez 1.192 God that is the Creator of all things? (no lesse power being requisite to the effecting of this, then was at the first to the producing of all things out of nothing:) and these newa 1.193 babes being to beb 1.194 borne of the Spi∣rit; who could have power to send the Spirit, thus to beget them, but the Father and the Sonne from whom he proceeded? the same blessed Spirit, who framed the naturall body of our Lord in the wombe of the Virgin, be∣ing to new mould and fashion every member of his mysticall body unto his similitude and likenesse.

For the further opening of which mystery (which went beyond the apprehension of c 1.195 Nicodemus, though a master of Israel) we are to consider; that in every perfect generation, the creature produced receiveth two things from him that doth beget it: Life and Likenesse. A curious limmer draweth his own sonnes portraiture to the life (as we say) yet, be∣cause there is no true life in it, but a likenesse only; he cannot be said to be the begetter of his picture, as he is of his Son. And some crea∣tures

there be that are bred out of mudde or other putrid matter: which although they have life, yet because they have no correspon∣dence in likenesse unto the principle from whence they were derived, are therefore ac∣counted to have but an improper and equi∣vocall generation. whereas in the right and proper course of generation (others being esteemed but monstrous births that swarve from that rule) every creature begetteth his like:

—nec imbellem feroces Progener ant aquilae columbam.

Now touching our spirituall death & life, these sayings of the Apostle would be thought upon.d 1.196 Wee thus judge, that if one dyed for all, then were all dead: and that be dyed for all, that they which live, should not henceforth live unto themselves but unto him which dyed for them and rose againe.e 1.197 God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sin, hath quickened us together with Christ.f 1.198 And you being dead in your sins, and the uncircumcision of your flesh, hath hee quickened together with him, having forgiven you all trespas∣ses. g 1.199 I am crucified with Christ. Neverthelesse I

live, yet not I, but Christ liveth in mee: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved mee and gave him∣selfe for me. From all which we may easily ga∣ther, that if by the obedience and sufferings of a bare man, though never so perfect, the most soveraigne medicine that could be thought up∣on should have beene prepared for the curing of our wounds: yet all would be to no purpose, we being found dead, when the medicine did come to be applyed.

Our Physitian therefore must not only be able to restore us unto health, but un to life it selfe: which none can do but the Father, Son and holy Ghost; one God, blessed for ever▪ to which purpose, these passages of our Saviour also are to be considered.h 1.200 As the father hath life in himselfe: so hath he given to the Son to have life in himselfe.i 1.201 As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.k 1.202 I am the living bread, which came downe from heaven; if any man eat of this bread, he shall live for ever: and the bread that I will give; is my flesh, which I will give for the life of the world. the substance whereof is

briefly comprehended in this saying of the A∣postle: l 1.203 The last Adam was made a quickening spirit. An Adam therefore and perfect Man must he have been; that his flesh, given for us upon the Crosse, might be made the conduit to convey life unto the world: and a quicke∣ning spirit he could not have been, unlesse he were God, able to make that flesh an effectuall instrument of life by the operation of his bles∣sed spirit. For, as himselfe hath declared,m 1.204 It is the Spirit that quickeneth; without it, the flesh would profit nothing.

As for the poynt of similitude and likenesse: we reade of Adam, after his fall, that hen 1.205 beg at a son in his owne liknesse, after his image. and ge∣nerally, as well touching the carnall as the spirituall generation, our Saviour hath taught us this lesson.o 1.206 That which is borne of the flesh, is flesh; and that which is borne of the Spirit, is spirit. Whereupon the Apostle maketh this compari∣son betwixt those who are borne of that first man, who is of the earth earthy, and of the se∣cond man, who is the Lord from heaven.p 1.207 As is the earthy, such are they that are earthy; and as is the heavenly, such are they also that are heaven∣ly:

and as we have borne the image of the earthy, we shall also beare the image of the heavenly. We shall indeed hereafter bear it in full perfection: whenq 1.208 the Lord Jesus Christ shall change our base body, that it may be fashioned like unto his glo∣rious body; according to the working, whereby hee is able even to subdue all things unto himselfe. Yet in the mean time also, such a conformity is required in us unto that heavenly man, that r 1.209 our conversation must be in heaven, whence we look for this Saviour: and that we musts 1.210 put off, concerning the former conversation, that old man, which is corrupt according to the deceitfull lusts, and be renewed in the spirit of our mind, and put on the new man, which after God is created in righteousnesse and true holinesse. For as in one particular point of domesticall authority,t 1.211 the Man is said to be the image and glory of God, and the Woman the glory of the Man: so in a more universall maner is Christ said to beu 1.212 the image of God, evenx 1.213 the brightnesse of his glory, & the expresse image of his person; and wey 1.214 to be con∣formed to his image, that he might be the first-born among those many brethren, who in that respect are accountedz 1.215 the glory of Christ.

We read in the holy story, that Goda 1.216 tooke of the spirit which was upon Moses, and gave it un∣to the seventy Elders; that they might bear the burden of the People with him, and that he might not beare it, as before he had done, him∣selfe alone. It may be, his burden being thus lightened, the abilities that were left him for government were not altogether so great, as the necessity of his former employment requi∣red them to have beene: and in that regard, what was given to his assistants, might per∣haps be said to be taken from him. But we are sure the case was otherwise in him of whom now we speake: unto whomb 1.217 God did not thus give the spirit by measure. And there∣fore although so many millions of beleivers do continually receive thisc 1.218 supply of the Spi∣rit of Iesus Christ; yet neither is that fountaine any way exhausted, nor the plenitude of that well-spring of grace any whit empayred or diminished: it being Gods pleasure,d 1.219 that in him should all fullnesse dwell; and thate 1.220 of his ful∣nesse all we should receive grace for grace. that as in the naturall generation there is such a cor∣respondence in all parts betwixt the begetter

and the infant begotten, that there is no mem∣ber to be seen in the Father, but there is the like answerably to be found in the Child, al∣though in a far lesse proportion: so it falleth out in this spirituall, that for every grace which in a most eminent manner is found in Christ, a like grace will appeare in Gods childe, al∣though in a far inferiour degree; similitudes & likenesses being defined by the Logicians to be comparisons made in quality, and not in quantity.

VVe are yet further to take it into our con∣sideration, that by thus enliving and fashio∣ning us according to his owne Image, Christs purpose was not to raise a seed unto himselfe dispersedly and distractedly, but tof 1.221 gather together in one the children of God that were scat∣tered abroad: yea and tog 1.222 bring all unto one head by himselfe, both them which are in heaven and them which are on the earth. that as in the Ta∣bernacle, h 1.223 the vaile divided between the holy place and the most holy; but the curtains which covered them both were so coupled together with the taches, that it might stilli 1.224 be one Ta∣bernacle: so the Church militant and trium∣phant,

typified thereby, though distant as far the one from the other as Heaven is from Earth, yet is made but one Tabernacle in Jesus Christ;k 1.225 in whom all the building fitly framed to∣gether groweth unto an holy temple in the Lord, and in whom all of us are builded together for an habitation of God through the Spirit.

The bond of this mysticall union betwixt Christ and us (asl 1.226 elsewhere hath more fully been declared) is on his part thatm 1.227 quickening Spirit, which being in him as the Head, is from thence diffused to the spirituall anima∣tion of all his members: and on our part n 1.228 Faith, which is the prime act of life wrought in those who are capable of understanding by that same spirit. Both wherof must be ac∣knowledged to be of so high a nature: that none could possibly by such ligatures knit up so admirable a body, but he that was God Almighty. And therefore although we did sup∣pose such a man might be found who should perform the Law for us, suffer the death that was due to our offence and overcome it; yea and whose obedience and sufferings should be of such valve, that it were sufficiett for the

redemption of the whole world: yet could it not be efficient to make us live by faith, unlesse that Man had been able to send Gods spirit to apply the same unto us.

VVhich as no bare Man or any other Crea∣ture whatsoever can doe; so for Faith we are taught by S.o 1.229 Paul, that it is the operation of God, and a worke of his power, even of that same power, wherewith Christ himselfe was raised from the dead. VVhich is the ground of that prayer of his, that thep 1.230 eyes of our understan∣ding being enlightened, we might know what is the exceeding greatnesse of his power to ms-ward who beleeve, according to the working of his mighty power, which he wrought in Christ when be raised him from the dead, and set him at his own right hand in the heavenly places, farre above all principality, and power, and might, and every Name that is named not only in this world but also in that to come: and hath put all things under his feet, and gave him to be head over all things to the Church; which is his body, the fulnesse of him that filleth all in all.

Yet was it fit also, that the Head should be of the same nature with the Body which is

knit unto it▪ and therefore that he should so be God, as that he might partake of our Flesh likewise.q 1.231 For we are members of his body, saith the same Apostle; of his flesh, and of his bones. Andr 1.232 except ye eat the flesh of the Sonne of man, saith our Saviour himselfe, and drink his bloud; ye have no life in you.s 1.233 He that eateth my flesh, and drinketh my bloud, dwelleth in me, & I in him. declaring thereby, first, that by this mysticall and supernaturall union we are as truly con∣joyned with him, as the meat and drink we take is with us; when by the ordinary worke of nature it is converted into our owne sub∣stance. secondly, that this conjunction is imme∣diately made with his humane nature. thirdly, that thet 1.234 Lamb slaine, that is,u 1.235 Christ crucified, hath by that death of his made his flesh bro∣ken and his bloud poured out for us upon the crosse to be fit food for the spirituall nourish∣ment of our soules; and the very well-spring from whence, by the power of his God-head, all life and grace is derived unto us.

Upon this ground it is, that the Apostle telleth us, that wex 1.236 have boldnesse to enter into the Holiest by the bloud of Jesus; by a new and li∣ving

way which he hath consecrated for us, through the vaile, that is to say, his flesh. That as in the Tabernacle, there was no passing from the Holy to the most Holy place, but by the vaile: so now there is no passage to be looked for from the Church Militant to the Church Tri∣umphant, but by the flesh of him, who hath said of himselfe;y 1.237 I am the way, the truth, and the life, no man commeth unto the father but by me. Jacob in his dreame beheldz 1.238 a ladder set upon the earth, the top whereof reached to heaven, and the Angels of God ascending and descending on it, the Lord himself standing above it. Of which vision none can give a better interpretation then he, who was prefigured therein, gave unto Nathanael.a 1.239 Hereafter you shall see heaven opened, and the Angels of God ascending and de∣scending upon the Son of man. Whence we may well collect, that the only meanes whereby God standing above, and his Israel lying here below are conjoyned together, and the only ladder whereby Heaven may be scaled by us, is the Son of man. The type of whose flesh, the vaile, was therefore commanded to beb 1.240 made with Cherubims; to shew that we come

c 1.241 to an innumerable company of Angels, when we come to Iesus the Mediatour of the New Testa∣ment: who as the Head of the Church hath power tod 1.242 send forth all those ministring spirits, to minister for them who shall be heirs of salvation.

Lastly, we are to take into our considera∣tion, that as in things concerning God, the maine execution of our Sauiours Priesthood doth consist; so in things concerning Man he exerciseth both his Propheticall office, whereby he openeth the will of his Father unto us, and his Kingly, whereby he ruleth and protecteth us. It was indeed a part ofe 1.243 the Priests office in the old Testament to instruct the people in the Law of God, and yet weref 1.244 they distin∣guished from Prophets: like as in the new Te∣stament also,g 1.245 Prophets as well as Apostles are made a different degree from ordinary Pa∣stours and Teachers who received not their doctrine by immediate inspiration from hea∣ven; as those otherh 1.246 holy men of God did, who spake as they were moved by the holy Ghost. Whence Saint Paul putteth the Hebrewes in mind, that God whoi 1.247 in sundry parts, and in sun∣dry manners spake in time past unto the fathers by

the Prophets, hath in these last dayes spoken unto us by his Son Christ Jesus: whom therefore he stylethk 1.248 the Apostle, as well as the high Priest of our profession; who was faithfull to him that appoin∣ted him, even as Moses was in all his house.

Now Moses, we know, had a singular preeminence above all the rest of the Pro∣phets: according to that ample testimony which God himself giveth of him.l 1.249 If there be a Prophet among you, I the Lord will make my self knowne unto him in a vision, and will speake unto him in a dream. My servant Moses is not so, who is faithfull in all mine house: with him well I speake mouth to mouth, even apparently, and not in dark speeches, and the similitude of the Lord shall be behold. And therefore we finde, that our Medi∣atour in the execution of his Propheticall of∣fice is in a more peculiar manner likened unto Moses: which he himself also did thus foretell. m 1.250 The Lord thy God will raise up unto thee a Pro∣phet from the midst of thee, of thy brethren, like unto me, umto him ye shall hearken. According to all that thou desiredst of the Lord thy God in Ho∣reb, in the day of the assembly, saying, Let me not heare againe the voyce of the Lord my God, neither

let me see this great fire any more, that I dye not. And the Lord said unto me, They have well spoken, that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words into his mouth, and he shall speak unto them all that I shall command him. And it shall come to passe, that whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him.

Our Prophet therefore must be a man raised from among his brethren the Israelites (n 1.251 of whom, as concerning the flesh, he came) who was to performe unto us that which the fathers re∣quested of Moses:o 1.252 Speak thou to us, and we will hear; but let not God speak with us, lest we dye. And yet (that in this also we may see, how our Mediatour had the preeminence)p 1.253 when Aaron and all the children of Israel were to re∣ceive from the mouth of Moses all that the Lord had spoken with him in mount Sinai, they were afraid to come nigh him, by reason of the glory of his shining countenance: so that he was faine to put a vaile over his face, while he spake unto them that which he was com∣manded. But that which for a time was thus

q 1.254 made glorious, had no glory in respect of the glory that excelleth; and both the glory thereof, and the vaile which covered it, are now abolished in Christ: the vaile of whose flesh doth so over∣shadow r 1.255 the brightnesse of his glory, that yet un∣der it we mays 1.256 behold his glory, as the glory of the only begotten of the Father; yea andt 1.257 we all with open face, beholding as in a glasse the glory of the Lord, are changed into the same image from glory to glory, even as by the spirit of the Lord.

And this is daily effected by the power of the ministery of the Gospell, instituted by the authority, and seconded by the power, of this our great Prophet: whose transcendent excel∣lency beyond Moses (unto whom, in the exe∣cution of that function, he was otherwise likened is thus set forth by the Apostle.u 1.258 He is counted worthy of more glory then Moses, in as much as he who hath builded the house hath more honour then the house. For every house is builded by some one: but he that built all things is God. And Moses verily was faithfull in all his house, as a ser∣vant, for a testimony of those things which were to be spoken after: but Christ as the Son, over his owne house.x 1.259 This house of God is no other then

the Church of the living God: whereof as he is the only Lord, so is he properly the only Builder. Christ therefore being both the Lord and they 1.260 Builder of his Church, must be God as well as Man: which is the cause, why we finde all the severall mansions of thisz 1.261 great house to carry the title indifferently ofa 1.262 the Churches of God andb 1.263 the Churches of Christ.

True it is, that there are other ministeriall builders, whom Christ employed in that ser∣vice: this being not the least of those gifts which he bestowed upon men at his trium∣phant Ascension into heaven, thatc 1.264 he gave not only ordinary Pastours and Teachers, but Apostles likewise, and Prophets, & Evangelists; for the perfecting of the Saints, for the worke of the ministery, for the edifying of the body of Christ. Which what great power it required, he him∣self doth fully expresse in passing the grant of this high Commission unto his Apostles.d 1.265 All power is given unto me in heaven and in earth. Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, & of the holy Ghost; teaching them to observe all things whatsoever I have commanded you: and lo, I am

with you alway, even unto the end of the world, Amen.

S. Paul professeth of himself, that hee 1.266 labou∣red more abundantly then all the rest of the Apo∣stles: yet not I, saith he, but the grace of God which was with me. And therefore althoughf 1.267 ac∣cording to that grace of God which was given unto him, he denieth not but that, as a wise master∣builder, he had laid the foundation; yet he ac∣knowledgeth that they upon whom he had wrought, were Gods building as well as Gods husbandry. For who, saithg 1.268 he, is Paul, and who is Apollo, but ministers by whom you beleeved, even as the Lord gave to every man? I have planted, Apollo watered▪ but God gave the increase. So then neither is he that planteth anything, neither he that watereth: but God that giveth the increase.

Two things therefore we finde in our great Prophet, which do far exceed the ability of any bare Man; and so do difference him from all theh 1.269 holy Prophets, which have beene since the world began. For first we are taught; thati 1.270 no man knoweth the Father, save the Son, and hee to whomsoever the Son will reveale him: and that k 1.271 no man hath seen God at anytime; but the only

begotten Son, which is in the bosome of the Father, he hath declared him. Being in his bosome, he is become conscious of his secrets, and so out of his own immediate knowledge enabled to discover the whole will of his Father unto us. whereas all other Prophets and Apostles re∣ceive their revelations at the second hand, and according to the grace given unto them by the Spirit of Christ. Witnesse that place of S. Peter for the Prophets:l 1.272 Of which salvation the Prophets have enquired and searched diligent∣ly, who prophesied of the grace that should come unto you; searching what or what manner of time THE SPIRIT OF CHRIST WHICH WAS IN THEM did signifie, when it testi∣fied before hand the sufferings of Christ and the glory that should follow. and for the Apostles, those heavenly words which our Saviour himselfe uttered unto them, whilst he was a∣mong them.m 1.273 When the Spirit of truth is come, he will guide you into all truth: for he shall not speak of himselfe, but whatsoever he shall heare, that shall he speake; and he will shew you things to come. He shall glorifie me: for he shall receive of mine, & shew it unto you. All things that the Father hath, are

mine: therefore said I, that he shall take of mine, and shall shew it unto you.

Secondly, all other Prophets and Apostles can do more (as hath been said) but plant and water; only God can give the increase▪ they may teach indeed and baptize; but unlesse Christ were with them by the powerfull pre∣sence of his Spirit, they would not be able to save one soule by that ministery of theirs. We, n 1.274 as lively stones, are built up a spirituall house: but,o 1.275 except the Lord doe build this house, they la∣bour in vaine that build it. For who is able to breath the spirit of life into those dead stones, but he, of whom it is written?p 1.276 The hour is comming, and now is, when the dead shall heare the voyce of the Son of God; and they that hear it, shall live. and again:q 1.277 Awake thou that sleepest, and a∣rise from the dead, and Christ shall give thee light. Who can awake us out of this dead sleep, and give light unto these blinde eyes of ours; but the Lord our God, unto whom we pray, that he wouldr 1.278 lighten our eyes, least we sleep the sleep of death?

And as a blinde man is not able to conceive the distinction of colours, although the skil∣fullest

man alive should use all the art he had to teach him; because he wanteth the sense whereby that object is discernable: sos 1.279 the na∣turall man perceiveth not the things of the Spirit of God (for they are foolishnesse unto him;) neither can he know them, because they are spiritually dis∣cerned. VVhereupon the Apostle concludeth, concerning himselfe and all his fellow-labou∣rers; thatt 1.280 God who commanded the light to shine out of darknesse, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Iesus Christ: but we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. Our Mediatour therefore (who mustu 1.281 be able to save them to the uttermost that come unto God by him) may not want the excellency of the power, whereby he may make us capable of this high know∣ledge of the things of God, propounded unto us by the ministery of his servants: and conse∣quently, in this respect also, must be God, as well as Man.

There remaineth the Kingdome of our Re∣deemer: described thus by the Prophet Esay. x 1.282 Of the increase of his government and peace

there shall be no end, upon the throne of David and upon his kingdome; to order it, and to establish it with judgement and with justice, from hence∣forth even for ever. and by Daniel.y 1.283 Behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of daies; and they brought him near before him. And there was given him dominion and glory and a kingdome, that all people, nations, & languages should serve him his dominion is an everlasting dominion, which shall not passe away, and his kingdome that which shall not be destroyed. and by the angel Gabriel, in his ambassage to the blessed Virgin.z 1.284 Behold thou shalt conceive in thy womb, and bring forth a Son, and shalt call his name Iesus. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give him the throne of his father David And he shall reigne over the house of Iacob for ever; and of his kingdome there shall be no end.

This is that newa 1.285 David our King, whom God hath raised up unto hisb 1.286 owne Israel▪ who was in truth, that which he was called▪ the Son of Man, and the Sonne of the Highest that in the one respect,c 1.287 we may say unto him, as the Israelites of old did unto their

David;d 1.288 Behold, we are thy bone and thy flesh: and in the other, sing of him as David himself did;e 1.289 The Lord said unto my Lord, Sit thou at my right hand untill I make thine enemies thy foot∣stoole. So that the promise made unto our first parents, thatf 1.290 the seed of the Woman should bruise the Serpents head, may well stand with that other saying of S. Paul; thatg 1.291 the God of peace shal bruise Satan under our feet: seeingh 1.292 for this very purpose the Son of God was manifested i 1.293 in the flesh, that he might destroy the works of the Divel. and still that foundation of God will remaine unshaken:k 1.294 I, even I am the Lord, and beside mee there is no Saviour.l 1.295 Thou shalt know no God but me: for there is no Saviour beside me.

Two speciall branches there bee of this Kingdome of our Lord and Saviour: the one of Grace, whereby that part of the Church is governed which is militant upon earth; the other of Glory, belonging to that part which is triumphant in Heaven. Here upon earth, as by his Propheticall office he worketh upon our Mind and Understanding, so by his Kingly he ruleth our Will and Affections;m 1.296 casting

down imaginations and every high thing that ex∣alteth it selfe against the knowledge of God, and bringing into captivity every thought to the obedi∣ence of Christ. Where, as we must needs ac∣knowledge, thatn 1.297 it is GOD which worketh in us both to will and to doe, and that it iso 1.298 hee which sanctifieth us wholly▪ so are wee taught likewise to believe, thatp 1.299 both he who sanctifieth, and they who are sanctified, are all of one, namely of one and the selfe same nature; that the san∣ctifier might not be ashamed to call those; who are sanctified by him, his brethren▪ that as their nature was corrupted and their bloud tainted in the first Adam, so it might be restored again in the second Adam; and that as from the one a corrupt, so from the other a pure and undefi∣led nature might be transmitted unto the heirs of salvation.

The sameq 1.300 God that giveth grace, is he also that giveth glory▪ yet so, that the streams of both of them must runne to us through the golden pipe of our Saviours humanity▪r 1.301 For since by man came death; it was fit that by man also should come the resurrection of the dead. even by that man, who hath said,s 1.302 Who so

eateth my flesh▪ and drinketh my bloud, hath eter∣nall life; and I will raise him up at the last day. Who, thent 1.303 shall come to bee glorified in his Saints, and to be made marvellous in all them that beleeve: and* 1.304 shall change this base body of ours, that it may be fashioned like unto his own glorious body, according to the working whereby he is able even to subdue all things unto himselfe Unto him therefore that hath thus* 1.305 loved us, and washed us from our sinnes in his own bloud, and hath made us Kings and Priests unto God and his Father; to him be glory and dominion for ever and ever. AMEN.

PHILIP. 3, 8.

I COUNT ALL THINGS BUT LOSSE FOR THE EXCELLEN∣CY OF THE KNOWLEDGE OF CHRIST IESUS MY LORD.

FINIS.

Notes

• a 1.1

  Pro. 30. 3, 4.
• b 1.2

  Ioh. 3. 13.
• c 1.3

  Esai, 9. 6.
• d 1.4

  Exod. 9. 16.
• e 1.5

  Ibid. chap. 10 14. & 11. 6.
• f 1.6

  Iohn 17. 5.
• g 1.7

  Prov. 8. 30.
• h 1.8

  Dan. 2. 11.
• i 1.9

  Rom. 9. 5.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iohn 1. 14.
• k 1.11

  Exod. 40. 34, 35.
• l 1.12

  Heb. 9. 9. 11.
• m 1.13

  Heb. 3. 3. 6.
• n 1.14

  Ioh. 2. 19. 21.
• o 1.15

  2 Chron. 9. 1, 2.
• p 1.16

  Colos. 2. 9.
• q 1.17

  2 Chro. 6. 18.
• r 1.18

  1. Tim. 3. 16.
• s 1.19

  Esai. 7. 11. 4.
• t 1.20

  Gal. 4. 4.
• u 1.21

  Ioh. 1. 3. Coloss. 1. 16.
• x 1.22

  Act. 3. 11.
• y 1.23

  1. King. 8. 27.
• z 1.24

  Heb. 7. 3. with Esai 53. 8. & Mica. 5. 2.
• a 1.25

  John 14. 28.
• b 1.26

  Ioh. 5. 18. Phil. 1. 6.
• c 1.27

  Ioh. 8. 58.
• d 1.28

  Matth 22. 42, 43, &c.
• e 1.29

  Col. 2. 9.
• f 1.30

  Gal. 4. 4, 5, 7.
• g 1.31

  Ioh. 1. 14. & 3. 16.
• h 1.32

  Ioh. 1. 12.
• * 1.33

  Propter quod unumquod{que} est tale, illud ipsum est ma∣gis tale.
• i 1.34

  Rom. 8. 29.
• k 1.35

  Exod. 4. 22, 23. See Ierem. 31. 9.
• l 1.36

  Heb. 12. 23.
• m 1.37

  Rom. 8. 17. Gal. 4. 7.
• n 1.38

  1. Iohn 5. 7.
• o 1.39

  Iohn 1. 14.
• p 1.40

  Gal. 4. 4.
• q 1.41

  Luke 1. 42.
• r 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iam. 5. 17.
• s 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. 14 15
• t 1.44

  Heb. 5 7.
• u 1.45

  2 Cor. 13. 4. Heb. 2. 17, 18. & 4. 15.
• x 1.46

  Heb. 7. 3.
• y 1.47

  Rom. 5. 12.
• z 1.48

  Luk. 1. 35.
• a 1.49

  Gal. 4. 6. Rom. 8. 9.
• b 1.50

  Luk. 1. 38, 48.
• c 1.51

  Luk. 1. 35.
• d 1.52

  Exod. 37. 〈◊〉〈◊〉.
• * 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1. Pet. 1. 12.
• e 1.54

  Luk. 1. 34.
• f 1.55

  Ibid. ver. 35.
• g 1.56

  Ibid. ver. 37.
• h 1.57

  1. Sam. 6. 19.
• * 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.59

  Exod. 3. 2, 3, 5, 6. Act. 7. 31, 32.
• k 1.60

  Heb. 12. 19.
• l 1.61

  Esay 33. 14.
• m 1.62

  Num. 12. 6, 7, 8. Exod. 33. 12.
• n 1.63

  Exod. 33. 18, 20.
• o 1.64

  Esay 41. 8. 2 Chro. 20. 7. Iames 2. 23.
• p 1.65

  Rom. 4. 15, 16. Gal. 3. 7.
• q 1.66

  Gen. 18. 27.
• r 1.67

  2. Pet. 2. 11.
• s 1.68

  Esay 6. 2.
• t 1.69

  Levit. 26. 11, 1••. Ezech. 37. 26, 27. Revel. 21. 3.
• u 1.70

  Heb 3. 6.
• x 1.71

  Ephes. 2. 2〈◊〉〈◊〉.
• y 1.72

  2 Cor. 6. 16.
• z 1.73

  Iohn 17. 20, 21, 22, 23.
• a 1.74

  Matth. 1. 21. 23.
• * 1.75

  See Anselms Cur Deus Homo.
• b 1.76

  1 Tim. 2. 5.
• c 1.77

  Heb. 2 14.
• * 1.78

  Sic pax fa∣cta, foedusque percussum: secutaque res mira dectu, ut relictis sedibus suis novam in Vrbem hostes demigrorent, & cum gene∣ris suis avitas opes pro dote sociarent. L. Flor. histor. Rom. lib. 1. cap. 1.
• d 1.79

  Rom. 5. 10.
• e 1.80

  Ephes. 2. 14, 16.
• f 1.81

  Ioh. 20. 17.
• g 1.82

  Heb. 2, 11.
• h 1.83

  Heb. 11. 16.
• i 1.84

  Heb. 2. 13.
• k 1.85

  Deut. 32. 6.
• l 1.86

  1 Pet. 1. 17, 18, 19.
• m 1.87

  1 Sam 2, 25.
• n 1.88

  Iob 9. 32, 33.
• o 1.89

  Revel. 5. 3, 4.
• p 1.90

  Ibid. vers. 5.
• q 1.91

  Ioh. 2, 1, 2.
• r 1.92

  1 Tim. 2. 5, 6.
• s 1.93

  Heb. 5. 1. & 2. 17.
• t 1.94

  Rom. 9. 15, 16.
• u 1.95

  Rom. 3. 26.
• x 1.96

  Heb. 9. 24.
• y 1.97

  Rom. 8. 34. Hebr. 7. 25.
• z 1.98

  Heb. 2. 17.
• a 1.99

  Iohn 11. 42.
• b 1.100

  Matth. 3. 17.
• c 1.101

  Heb. 4. 16.
• d 1.102

  Zach. 13. 7.
• e 1.103

  Phil. 2. 6.
• f 1.104

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rom. 3. 25. 1 Iohn 2. 2. & 4. 10.
• g 1.105

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Matt. 20. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Tim. 2. 6. See Iob 33. 24
• h 1.106

  1 Iohn 2. 1.
• i 1.107

  Heb. 7. 12.
• k 1.108

  Rom. 5. 19.
• l 1.109

  1 Tim. 5. 21.
• m 1.110

  Heb. 9. 14.
• n 1.111

  1 Cor. 9. 7.
• o 1.112

  1 Chron. 29. 14, 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• p 1.113

  Luke 17. 10.
• q 1.114

  Ioh. 14. 28.
• r 1.115

  Esay 53. 11. Mar. 12. 18.
• s 1.116

  Iohn 5. 18.
• t 1.117

  Zach. 13. 7.
• u 1.118

  Matth. 17. 25, 26.
• x 1.119

  Heb. 1. 6.
• y 1.120

  Heb. 12. 2.
• z 1.121

  1 Cor. 15. 27.
• a 1.122

  Philip. 2. v. 4, 5, 7, 8.
• * 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Phil. 2. 7.
• b 1.124

  Gal. 4. 4.
• c 1.125

  Rom. 8. 3.
• d 1.126

  Coloss. 2. 11, 13.
• e 1.127

  Gal. 5. 3.
• f 1.128

  Act. 22. 16.
• g 1.129

  Matth. 3. 6. Mark 1. 5.
• h 1.130

  Matth. 3. 15.
• i 1.131

  Luk. 6. 38.
• k 1.132

  Luk. 17. 10. Rom. 8. 12. Gal. 5. 3.
• l 1.133

  Matth. 6. 12. compared with Luk. 11. 4.
• m 1.134

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Luk. 14. 4. Matth. 13. 16.
• n 1.135

  Luk. 24. 26.
• o 1.136

  Heb. 2. 10.
• p 1.137

  Heb. 2. 14, 15.
• q 1.138

  Rom. 8. 12.
• r 1.139

  Phil. 2. 8.
• s 1.140

  Heb, 10. 5, 7
• t 1.141

  Ibid. vers. 9, 10.
• u 1.142

  Revel. 7. 9.
• x 1.143

  Revel. 5. 9.
• y 1.144

  Esay 11. 2▪
• z 1.145

  Mark 14. 33. Luk. 22. 44.
• a 1.146

  Heb. 5. 7.
• b 1.147

  Mar. 14. 35, 36.
• c 1.148

  Heb. 10. 12.
• d 1.149

  Cantic. 8. 6.
• e 1.150

  Esay 33. 14.
• f 1.151

  Heb. 9. 14.
• g 1.152

  Ibid ver. 12.
• h 1.153

  Act. 20. 28.
• i 1.154

  1 Cor. 2. 8.
• k 1.155

  Act. 3. 15.
• l 1.156

  Esay 53. 8.
• m 1.157

  Zach. 13. 7. with Matth. 26. 31.
• n 1.158

  2 Sam. 18. 3.
• o 1.159

  Matth. 22. 43, 44.
• p 1.160

  1 Tim. 6. 15. Revel. 19. 16.
• q 1.161

  Rom. 9 5.
• r 1.162

  Matth. 5. 26.
• s 1.163

  1 Cor. 13. 17.
• t 1.164

  Rom. 4. 25.
• u 1.165

  Ioh. 16. 10.
• x 1.166

  Dan. 9. 24.
• y 1.167

  Rom. 8. 33, 34.
• z 1.168

  Ioh. 10. 17, 18.
• a 1.169

  Ioh. 2. 19, 21.
• b 1.170

  Rom. 1. 4.
• c 1.171

  Pet. 3. 18.
• d 1.172

  Ephes. 1. 14.
• e 1.173

  Ruth 3. 12. & 4. vers. 1, 3, 4, 7.
• f 1.174

  Iob. 19. 25, 26, 27.
• g 1.175

  1 Cor. 15. 47.
• h 1.176

  Jerem. 1. 5.
• i 1.177

  Psal. 119. 73.
• k 1.178

  Psa. 139. 13.
• l 1.179

  Psal. 71. 6.
• m 1.180

  Job. 10. 8, 11.
• n 1.181

  Act. 17. 27, 28, 29.
• * 1.182

  See Brad∣wardin de causâ Dei, lib. 1. cap. 3, & 4.
• o 1.183

  Rom. 5. 17.
• p 1.184

  Iohn 3. 3.
• q 1.185

  Iohn 1. 13.
• r 1.186

  Heb. 2. 11.
• s 1.187

  Esay 53. 10.
• t 1.188

  Psal. 21. 30.
• u 1.189

  Heb. 2. 13.
• x 1.190

  Ibid. ver. 14▪
• y 1.191

  2 Cor. 5. 17. Ephes. 2. 10. Gal. 6. 15.
• z 1.192

  Iohn. 1. 13. Iam. 1. 18. 1 Pet. 1. 3. 1 Iohn 5. 1.
• a 1.193

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Pet. 2. 2. with 1. 23.
• b 1.194

  Iohn 3. vers. 5, 6, 8.
• c 1.195

  Ibid. vers. 4, 9, 10.
• d 1.196

  2 Cor. 5. 14, 15.
• e 1.197

  Ephes. 2. 4, 5
• f 1.198

  Colos. 2. 13.
• g 1.199

  Gal. 2. 20.
• h 1.200

  Iohn 5. 26.
• i 1.201

  Iohn 6. 57.
• k 1.202

  Ibid. ver. 51.
• l 1.203

  1 Cor. 15. 45.
• m 1.204

  Iohn 6. 63.
• n 1.205

  Gen. 5. 3.
• o 1.206

  Iohn 3. 6.
• p 1.207

  1 Cor. 15, 48, 49.
• q 1.208

  Phil. 3. 11.
• r 1.209

  Ibid. ver. 20.
• s 1.210

  Eph. 4. 22, 23, 24.
• t 1.211

  1. Cor. 11. 7.
• u 1.212

  2. Cor. 4. 4.
• x 1.213

  Heb. 1. 3.
• y 1.214

  Rom. 8. 29.
• z 1.215

  2. Cor. 8. 23. So where the Hebrew hath Gods image, Num. 12. 8. & Psal. 17. 15. the Greek rendreth it, his glory.
• a 1.216

  Num. 11. 7, 25.
• b 1.217

  Iohn 3. 34.
• c 1.218

  Philip. 1. 19.
• d 1.219

  Colos. 1. 19.
• e 1.220

  Iohn. 1. 16.
• f 1.221

  Iohn 11. 58.
• g 1.222

  Ephes. 1. 10.
• h 1.223

  Exod. 26. 33.
• i 1.224

  Ibid. vers. 6. & 〈◊〉〈◊〉.
• k 1.225

  Ephes. 2. 21. 22.
• l 1.226

  Sermon to the commons house of Par∣liament, ann. 1620.
• m 1.227

  Iohn 6. 63. 1. Cor. 6. 17. & 15. 45. Phil. 2. 1. Rom. 8. 9. 1. Ioh. 3. 24. & 4. 13.
• n 1.228

  Gal. 2. 30. &. 5. 5. & 3. 11. Ephes. 3. 17.
• o 1.229

  Colos. 2. 12. 2. Thes 1. 11.
• p 1.230

  Ephes. 1. 19, 20, &c.
• q 1.231

  Ephes. 5. 30.
• r 1.232

  Iohn 6. 35.
• s 1.233

  Ibid. vers. 56.
• t 1.234

  Revel. 5 12. & 13. 18.
• u 1.235

  1. Cor. 1. 23. & 2, 2▪
• x 1.236

  Heb. 10. 19, 20.
• y 1.237

  Iohn 14. 6.
• z 1.238

  Gen. 28. 12, 13.
• a 1.239

  John 1. 51.
• b 1.240

  Exod. 26. 31. & 36. 35.
• c 1.241

  Heb. 12. 22. 24.
• d 1.242

  Heb. 1. 14.
• e 1.243

  Deut. 33. 10. Hagg. 2. 11. Mal. 2. 7.
• f 1.244

  Esai. 28. 7. Ier. 6. 13. & 8. 10. & 14. 18. & 23. 11, 33, 34. Lam. 2. 20.
• g 1.245

  Eph. 4. 11.
• h 1.246

  2. Pet. 1. 21.
• i 1.247

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb 1. 1.
• k 1.248

  Heb. 3. 1, 2.
• l 1.249

  Num. 12. 6, 7, 8.
• m 1.250

  Deut. 18. 15, 16. &c. Act. 3. 22, 23.
• n 1.251

  Rom. 9. 5.
• o 1.252

  Exod. 20. 19 Deut. 5. 25, 27.
• p 1.253

  Exod. 34. 30, 32, 33.
• q 1.254

  2. Cor. 3. 7, 10, 11, 13.
• r 1.255

  Heb. 1. 3.
• s 1.256

  Iohn 1. 14.
• t 1.257

  2. Cor. 3. 18.
• u 1.258

  Heb. 3. 3, 4, 5, 6.
• x 1.259

  1▪ Tim. 3. 15.
• y 1.260

  Mat. 16. 18.
• z 1.261

  2 Tim. 2. 20.
• a 1.262

  1. Cor. 11. 16.
• b 1.263

  Rom. 16. 16.
• c 1.264

  Eph. 4. 11, 12.
• d 1.265

  Mat. 28. 18, 19, 20.
• e 1.266

  1. Cor. 15. 10.
• f 1.267

  1. Cor. 3. 9, 10.
• g 1.268

  Ibid. vers. 5, 6, 7.
• h 1.269

  Luk. 1. 70.
• i 1.270

  Matt. 11. 27.
• k 1.271

  Iohn 1. 18.
• l 1.272

  1. Pet. 1. 10, 11.
• m 1.273

  Iohn. 16. 13, 14, 15.
• n 1.274

  1. Pet. 2. 5.
• o 1.275

  Psal. 127. 1.
• p 1.276

  Iohn 5. 25.
• q 1.277

  Ephes. 5. 14.
• r 1.278

  Psal. 13. 3.
• s 1.279

  1. Cor. 2. 14.
• t 1.280

  2. Cor. 4. 6, 7.
• u 1.281

  Heb. 7. 25.
• x 1.282

  Esay. 9. 7.
• y 1.283

  Dan. 7. 13▪ 14.
• z 1.284

  Luk. 1. 31, 32, 33.
• a 1.285

  Ier. 30. 9. Hos. 3. 5. Ezech. 34. 23. & 37. 24.
• b 1.286

  Gal. 6. 16.
• c 1.287

  Eph. 5. 39.
• d 1.288

  2. Sam. 5. 1.
• e 1.289

  Psal. 110. 1. Matth. 22 43, 44. Act. 2. 34, 35.
• f 1.290

  Gen. 3. 15.
• g 1.291

  Rom. 16. 20.
• h 1.292

  1. Iohn 3. 8.
• i 1.293

  1. Tim. 3. 16
• k 1.294

  Esai 43. 11.
• l 1.295

  Hos. 13. 4.
• m 1.296

  1. Cor. 10. 5.
• n 1.297

  Phil. 2▪ 13.
• o 1.298

  2. Thes. 5. 23.
• p 1.299

  Heb. 2. 11.
• q 1.300

  Psal. 84. 11.
• r 1.301

  1. Cor. 15. 21.
• s 1.302

  Iohn 6. 54.
• t 1.303

  2. Thes. 1. 10.
• * 1.304

  Phil. 3. 21.
• * 1.305

  Revel. 1. 5, 6.