XXX sermons lately preached at the parish church of Saint Mary Magdalen Milkstreet, London to which is annexed, A sermon preached at the funerall of George Whitmore, Knight, sometime Lord Mayor of the City / by Anthony Farindon.

[illustration] blazon or royal coat of arms of England and Wales

HONI •…•…T QVI MAL Y PENSE

A SERMON Preached on Easter-Day.

REV. 1.18.

I am he that liveth, and was dead, and behold I live for evermore, Amen, and have the keyes of Hell and of Death.

WE do not ask, of whom speaketh S. John this? or who is he that speaks it? for we have his character drawn out in lively colours in the verses going before my Text. The Divine calls him a voyce, ver. 12. when he meanes the man who spake it. I turned to see the voyce that spoke with me; and in the next verse tells us, he was like to the Son of man in the midst of the seven golden Candlesticks, governing his Church, setting his Tabernacle amongst men; not abhorring to walk amongst them, and to be their God, * 1.1 that they might be his people.

Will ye see his Robes and Attire? Clothed he was with a gar∣ment down to the foot, which was the Garment of the High Priest, and his was an unchangeable Priesthood, Heb. 7.24. and he had a golden Girdle, or Belt, as a King, v. 13. for he is a King for ever, and

of his kingdome there shall be no end: Righteousnesse shall be the girdle of his loynes, and Faithfulnesse he girdle of his reines, Es. 11.5. His head and his haires were white as wooll, v. 14. and as white as snow, his Judgement pure and uncorrupt, not byassed by outward respects, not tainted or corrupted by any turbulent affection, but smooth, & even as waters are, when no wind troubles them; His eys as a flame of fire, piercing the inward man, searching the secrets of the heart, nor is there any action, word, or thought, which is not manifest in his sight: His feet like unto fine brasse, sincere and constant, like unto himself in all his proceedings, in every part of his Oeconomy; his voyce as many waters, v. 15. declaring his fathers will, with power, and authority, sounding out the Gospel of peace to all the world: and last of all out of his mouth went a sharp two-edged sword, v. 16. not one∣ly dividing asunder the soul, and the spirit, but discerning the thoughts and intents of the heart, and taking vengeance on those who persecute his Church. His Majesty dazled every mortall eye; his Countenance was as the Sun shining in his strength; and now of him who walks in the midst of his Church, whose Mercy is a large Robe reaching down to the feet, who is girt with Power, who is clo∣thed with Justice, whose Wisdom pierceth even into darknesse it self, whose Word is heard from one end of the world to the other, whose Majesty displayes its beams through every corner of it, we can∣not but confesse with Peter, This is Christ, the Sonne of the living God.

And can the Saviour of the world, the desire of the Nations, the glory of his Father; can Beauty it self appeare in such a shape of Terrour? shall we draw out a mercifull Redeemer with a warriours Belt? with eyes of Fire? with feet of Brasse? with a voyce of Terrour? with a sharp two-edged Sword in his mouth? Yes: such a High Priest became us, who is not onely mercifull, but just; not onely meek, but powerfull; not onely fair, but terrible; not onely clothed with the darknesse of Humility, but with the shining robes of Majesty; who can dye, and can live again, and live for evermore; who suffered himself to be judged and condemned, and shall judge and condemne the world it self. S. John indeed was troubled at this sight, and fell down as dead, but Christ rouzeth him up, and bids him shake off this feare; for he is terrible to none, but those who make him so; to Hereticks, and Hypocrites, and Persecutors of his Church, to those who would have him neither wise, nor just, nor powerfull, non accepimus iratum, sed fecimus, he is not angry till we force him, & 'tis rather our sins that turn back again upon us as furies, than his wrath, that makes him clothe himself with vengeance, and draw his sword: To S. John, to those that bow before him, he is all Sweetnesse, all Grace, all Salvation, and upon these, as upon St. John, he layes his right hand, quickens and rouzeth them up: Feare

not, neither my girdle of Justice, nor my eyes of fire, nor my feet of brasse, nor my mighty voice, nor my two-edged sword; for my Wisdom shall guide you, my power shall defend you, my Majesty shall uphold you, and my Mercy shall crown you. Fear not, I am the first and the last; more humble than any, more powerfull than any, scorned, whipped, crucified, and now highly exalted, and Lord of all the world. I am he that liveth, and was dead, and behold I live for ever∣more, &c.

Which words I may call (as Tertullian doth the Lords Prayer) breviarium Evangelii, the breviary, or summe of the whole Gospel, or with Austin, symbolnm abbreviatum, the Epitome and abridge∣ment of our Creed, and such a short Creed we find in Tertullian, which he calls Regulam veram, immobilem & irreformabilem, the sole, immutable, unalterable rule of Faith, and then

The articles or parts will be these—

• 1. The Death of Christ, I was dead.
• 2. The Resurrection of Christ, with the effect and power of it, I am he that liveth.
• 3. The duration, and continuance of his life, which is to all eternity, I live for evermore.
• 4. Power of Christ, which he purcha∣sed by his death, the power of the keyes; I have the keyes of Hell, and of Death. And these,

• 1. Are ushered in with an Ecce, Behold, that we may consider it.
• 2. Sealed & ratified with an Amen, that we may believe it.

That there be not in any of us, as the Apostle speaks, an unbelie∣ving heart to depart from the living God: I am he that liveth, and was dead.

And of the death of Christ we spake the last day: * 1.2 we shall one∣ly now look upon it in reference to the Resurrection, consider it as past; for it is fui mortuus, I was dead; and in this we may see the method and proceeding of our Saviour, which he drew out in his blood, which must sprinkle those who are to be saved, and make them nigh unto him to follow in the same method, à morte ad vitam, * 1.3 from suffering to glory, from death to life. Tota ecclesia cum Christo computatur ut una persona, Christ and his Church are in computations but one person; he ought to suffer, and we ought to suffer; they suffer in him, and he in hem, to the end of the world; nor is any

other method, either answerable to his infinite Wisdome and Ju∣stice, which hath set it down in indelible characters, nor to our mor∣tall and frail condition, which must be bruised, before it can be hea∣led; must be levelled with the ground, before it can be raised up; quicquid Deo convenit, * 1.4 homini prodest, that which is convenient for Christ, is profitable for us; that which becometh him, we must wear as an ornament of grace unto our head; there is an oportet set upon both, he ought, and we ought first to suffer, and then to enter into glo∣ry; to die first, that we may rise again.

And first, it cannot consist with the wisdome of God, that Christ should suffer and die, and we live as we please, and the reign with him, and so pass à deliciis in delicias, from one paradise to another; that he should overcome the Divel for those who will be his vassals; that he should foile him in his proud temptations, for those who will not be humble; beat off his sullen temptation, for those who will distrust and murmure; that he should make his victorious death commeatum delinquendi, a licence and charter for all generations to fling away their weapons, and not strike a stroke: If he should have done this, we could not have taken him for our Captaine, and if we will not enter the lists, he will not take us for his Souldiers; non no∣vimus Christum si non credimus, we do not know Christ, if we be∣lieve him not to be such a one as he is, a Captaine that leads us, as Moses did the children of Israel through the Wildernesse full of fiery Serpents, into Canaan; through the valley of death into life.

Nor is it expedient for us who are not born, but made Christians, (and a Christian is not made with a thought) whose lifting up suppo∣ses some dungeon, or prison in which we formerly were; whose ri∣sing looks back into some grave. Tolle certamen, ne virtus quidem quicquam erit, take away his combat with our spiritual enemies, with afflictions and tentations, & Religion it self were but a bare name, and Christianity, as Leo the tenth is said to have called it, a fable. What were my Patience, if no misery did look towards it? what were my Faith, if there were no doubt to assoile it? what were my Hope, if there were no scruple to shake it? what were my Charity, if there were no misery to urge it, no malice to oppose it? what were my Day, if I had no Night? or what were my Resurrection, if I were never dead? Fui mortuus, I was dead, saith the Lord of life, and it is directed to us, who do but think we live, but are in our graves, entom∣bed in this world (which we so love) compassed about with enemies, covered with disgraces, raked up, as it were, in those evils, which are those locusts which come out of the smoke of the bottomlesse pit; & when we hear this voice, & by the vertue and power of it look upon these, and make a way through them, we rise with Christ, our

hope is lively, and our faith is that victory, which overcometh the world.

Nor need this Method seeme grievous unto us, for these very words, Fui mortuus I was dead, may put life and light into it, and commend it, not onely as the truest, but as a plaine and easie me∣thod: For by his Death we must understand all those fore-running miseries, all that he suffer'd before his death, which were as the Traine, and Ceremony, as the officers of the High priest to lead him to it; as poverty, scorne and contempt, the burden of our sinnes, his Agony and bloudy sweat, which we must look upon as the principles of this Heavenly science, by which our best master learned to succour us in our sufferings, to lift us up out of our graves, and to rayse us from the dead. There is life in his death, and comfort in his suffe∣rings; for we have not such an High priest, who will not help us, but which is one, and a chief end of his suffering and death who is touch'd with the feeling of our Infirmities, and is mercifull and faithfull, Heb. 2.17. hath not onely power, (for that he may have, and not shew it) but a will and propension, a desire, and diligent care to hold up them who are ready to fall, and to bring them back, who were even brought to the Gates of death. Indeed mercy without power can beget but a good wish, Saint James his complementall charity; Be ye warmed, and be ye filled, and be ye comforted, which leaves us cold, and empty, and comfortlesse: and Power without mercy, will nei∣ther strengthen a weak knee, nor heale a broken heart, may as well strike us dead, as revive us; but Mercy and Power, when they meet and kisse each other, will work a miracle, will uphold us when we fall, and rayse us from the dead, will give eyes to the blind, and strength to the weak, will make a fiery furnace a Bath, a Rack a Bed, and persecution a Blessing, will call those sorrowes that are, as if they were not; such a virtue, and force, such life there is in these three words, I was dead.

For though his compassion and mercy were coeternall with him as God, yet as man, didicit, he learnt it. He came into the world, as into a Schoole, and there learnt it by his sufferings and death, Heb. 5.8. For the way to be sensible of anothers misery, is first to feele it in our selves; it must be ours, or if it be not ours, we must make it ours, before our heart will melt; I must take my brother into my self, I must make my self as him, before I help him; I must be that Lazar that beggs of me, and then I give; I must be that wounded man by the way side, and then I powre my oyle and wine into his wounds, and take care of him; I must feele the Hell of sinne in my self, before I can snatch my Brother out of the fire. Compassion is first learnt at home, and then it walks abroad, and is eyes to the blind, and feet to the lame, and heales two at once, both the miserable, and

him that comforts him; for they were both under the same disease, one as sick as the other; I was dead, and I suffer'd, are the maine strength of our Salvation. For though Christ could no more forget to be mercifull, then he could leave off to be the sonne of God, yet before he emptyed himself, and took upon him the forme of a ser∣vant, sicut miseriam expertus non era, ita nec miscricordiam experi∣mento novit, saith Hilary, as he had no experience of sorrow, so had he no experimentall knowledge of mercy and compassion; his own hunger moved him to work that miracle of the loaves, for it is said in the Text, He had compassion on the multitude; his poverty made him an Crator for the poore, and he begs with them to the end of the world; He had not a hole to hide his head, and his compassion melted into tears at the sight of Jerusalem: When he became a man of sorrowes, he became also a man of compassion. And yet his experi∣ence of sorrow, in truth, added nothing to his knowledge, but ray∣seth up a confidence in us to approach neer unto him, who by his miserable experience is brought so neer unto us, and hath reconciled us in the Body of his flesh, * 1.5 for he that suffer'd for us, hath compassion on us, and suffers and is tempted with us, even to the end of the world; on the Crosse with Saint Peter, on the Block with S. Paul, in the fire with the Martyrs, destitute, afflicted, tormented: would you take a view of Christ looking towards us with a melting eye? you may see him in your own soules, take him in a groane, mark him in your sorrow, behold him walking in the clefts of a bro∣ken heart, bleeding in the gashes of a wounded spirit; or, to make him an object more sensible, you may see him every day begging in your streets; when he tells you, He was dead, he tells you as much; In as much as the children were partakers of flesh and Bloud, he also him∣self took part of the same, and in our flesh was a hungry, was spet upon, was whipt, was nayld to the Crosse, which were as so many parts of that discipline, which taught him to be mercifull; to be mercifull to them who were tempted by hunger, because he was hungry; to be mercifull to them who were tempted by poverty, because he was poore; to be mercifull to those who tremble at disgrace, because he was whipt; to be mercifull to them, who will not, yet will suffer for him; who refuse and yet chuse, tremble and yet venture; are afraid, and yet dye for him; because as man he found it a bitter Cup, and would have had it passe from him, who in the dayes of his flesh offer'd up prayers, and supplications with strong crying and teares for mortall men, for weak men, for sinners: pertinacissimè durant quae discimus experientiâ, * 1.6 This experimentall knowledge is so rooted and fix'd in him, that it cannot be removed now, no more then his naturall knowledge; he can as soon be ignorant of our actions as our suffe∣rings, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith the Philosopher, Experience is a collection of many particulars registred in our memory; and this ex∣perience he had, and our Apostle tells us didicit, he learnt it, and the

Prophet tells us, he was vir sciens infirmitatum, * 1.7 a man well read in sorrowes, acquainted with grief, and carryed it about with him from his Cradle to his crosse; and by his Fasting and Tentation, by his Agony; and bloudy sweat, by his precious Death and Buriall he remembers us in famine, in Tentation, in our Agony; he remembers us in the houre of death, in our grave (for he pitties even our dust) and will remember us in the day of judgement.

We have passed through the hardest part of this Method, and yet it is as necessary as the end; for there is no coming to it with∣out this; no peace without trouble, no life without death; Not that life is the proper effect of death; for this cleare streame flowes from a higher, and purer fountaine, even from the will of God, who is the fountaine of life, which meeting with our obedience (which is the conformity of our will to his) maketh its way with power through fire and water, as the Psalmist speaks, through poverty and contu∣milies, through every cloud and tempest, through darknesse, and death it self, and so carryes it on, to end and triumph in life: I was dead, that was his state of humility; but I am alive, that's his state of Glory; and is in the next place to be consider'd.

Vivo, I am alive; Christ hath spoken it, who is truth it self, and we may take his word for it, for if we will not believe him when he sayes it, neither should we believe, if we should see him rising from the dead. And this his life and resurrection is most conveniently pla∣ced in that, Non dabis, thou wilt not suffer thy holy one to see corruption; for what stronger reason can there be found out in matters of faith then the will & pleasure of that God, who brings mighty things to pass? & to this end Saint Paul cites the 2. Psalme, and S. Peter the 16. and in this the humble soule may rest, and behold the object in its glory, and so gather strength to rayse it self above the fading vani∣ties of this world, and so reach, and raise to immortality. What fai∣rer evidence then that of Scripture? what surer word then the word of Christ? He that cannot settle himself on this, is but as S. Judes cloud, carryed about with every wind, wheel'd and circled a∣bout from imagination to imagination; now raysed to a belief that it is true, and anon cast down into the midst of darknesse; now as∣senting, anon doubting, and at last pressed down by his own unsta∣blenesse into the pit of Infidelity. He that will not walk by that light which shines upon him, whilst he seeks for more, must needs stumble and fall at those stones of offence, which himself hath laid in his own way; why should it be thought a thing incredible, that God should raise the dead to life? If such a thought arise in a Christian, * 1.8 reason never set it up: I verily thought my self, saith Saint Paul in the next verse, but it was when he was under the Law, and he whose

thoughts are staggered here, is under a worse law, the law of his members, his lusts, by which his thoughts and actions are held up, as by a law; is such a one that studies to be an Atheist, is ambitious to be like the beasts that perish, and having nothing in himself, but that which is worse than nothing, is well content to be annihilated. For why should such a temptation take any Christian? why should he desire clearer evidence? why should they seek for demonstrati∣on? or that the Resurrection of Christ should be made manifest to the eye? That is not to seek to confirm and establish, but to destory their faith; for if these truths were as evident as it is that the sun doth shine when it is day, the apprehension of them were not an act of our faith, but of our knowledg; and therefore Christ, saith Ter∣tullian, shewed not himself openly to all the people at his Resurrecti∣on, ut fides non mediocri praemio destinata, * 1.9 non nisi difficultate consta∣ret, that faith, by which we are destined to a crown, might not con∣sist without some difficulty, but commend it self by our obedience, the perfection and beauty whereof is best seen in making its way through difficulties: and so Hilary, Habet non tam veniam quàm praemium, * 1.10 ignorare quod credis, not perfectly to know what thou cer∣tainly believest, doth so little stand in need of pardon, that it is that alone which drawes on the reward. For what obedience can it be for me to assent to this, that the whole is greater then the part? that the Sun doth shine? or any of those truths which are visible to the eye? what obedience is it to assent to that which I cannot deny? but when the object is in part hidden, in part seen; when the truth we as∣sent to, hath more probability to establish it, then can be brought to shake it, then our Saviour himself pronounceth, Blessed are they who have not seen, and yet have believed.

Besides, it were in vain he should afford us more light who hath given us enough; for to him that will not rest in that which is e∣nough, nothing is enough. When he rained down Manna upon the Israelites; when he divided the red sea, & wrought wonders amongst them, the Text sayes, For all this they sinned still, and believed not his wondrous works. The Pharisees saw his miracles, yet would have stoned him; they saw him raise Lazarus from the dead, and would have killed them both. The people said, He hath done all things well; yet these were they that crucified the Lord of life. Did any of the Pharisees believe in him? we might ask, Did any of his Di∣sciples believe in him? Christ himself calls them Fools and slow of heart to believe what the Prophets had foretold; their Feare had sullied the evidence, that they could not see it, the Text sayes they forsook him and fled. And the reason of this is plain; For though faith be an act of the understanding, yet it depends upon the will, and men are incredulous, not for want of those meanes which may raise a faith, but for want of will to follow that light which leads unto

it; do not believe because they will not, and so bear themselves strongly upon opinion preconceived, beyond the strength of all evi∣dence whatsoever; when our affections and lusts are high and stand out against it, the evidence is put by and forgot, and the object, which calls for our eye and faith, begins to disappear and vanish, and at last is nothing; quot voluntates, tot fides, so many wills, * 1.11 so many Creeds; for there is no man that believes more than he will. To make this good, we may appeale to men of the slendrest observation, least experience; we may appeale to our very eye, which cannot but see those uncertain and uneven motions, in which men are carried on in the course of their life. For what else is that that turnes us a∣bout like the hand of a Diall, from one point to another? from one perswasion to a contrary? How comes it to pass that I now embrace what anon I tremble at? what is the reason that our Belief shifts so many Scenes, and presents it self in so many severall shapes? now in the indifferency of a Laodicaean, anon in the violence of a Zelot? now in the gaudiness of Superstition, anon in the proud & scornful slovenry of factious Profaneness? that they make so painfull a peregrination through so many modes and forms of Religion, and at last end in Atheist? what reason is there? there can be none but this, the pre∣valency and victory of our sensitive part over our reason, and the mu∣tability, yea, and stubbornesse of our will, which cleaves to that which it will soon forsake, but is strongly set against the truth, which brings with it the fairest evidence, but not so pleasing to the sense. This is it which makes so many impressions in the mind: Self-love, and the love of the world, these frame our Creeds, these plant and build, these root and pull down, build up a Faith, and then beat it to the ground, and then set up another in its place. A double-minded man, saith S. James, is unstable in all his wayes. Remember, * 1.12 saith S. Paul, that Jesus Christ of the seed of David was raised up from the dead, according to my Gospel; that is a sure foundation for our faith to build on, and there we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fair and certain pledges of it, which are as a Commentary upon ego vivo, I live, or as so many beams of light to make it open and manifest to every eye; which give up so fair an evidence, that the malice of the Jew cannot avoid it. Let them say his Disciples stole him away, whilest their stout watchmen slept; what, stole him away? and whilest they slept? it is a dream, and yet it is not a dream, it is a studied lye, and doth so little shake, that it confirmes our faith; so transparent, that through it we may behold more clearly the face of truth, which never shines brighter, than when a lye is drawn before it, to vaile and shadow it. He is not here, he is risen, if an Angel had not spo∣ken it, yet the Earthquake, the Clothes, the clothes so diligently wrapt up, the Grave it self did speak it; and where such strange impossibili∣ties are brought in to colour and promote a lye, they help to con∣fute it; id negant quod ostendunt, they deny what they affirm, and

malice it self is made an argument for the truth. For it we have a better verdict given by Cephas, and the twelve: 1 Cor. 12.15. We have a cloud of witnesses, five hundred brethren at once, who would not make themselves the Fathers of a lye, to propagate that Gospel, which either makes our yea, yea, and nay, nay, or damnes us; nor did they publish it to raise themselves in wealth and honour; for that teacheth them to contemn them, and makes poverty a beati∣tude, and shewes them a sword, and persecution, which they were sure to meet with, and did afterwards in the prosecution of their of∣fice, and publication of that faith; nor could they take any delight in such a lye, which would gather so many clouds over their heads, and would at last dissolve in that bitternesse, which would make life it self a punishment, and at last take it away; and how could they hope that men would ever believe that, which themselves knew to be a lie? These witnesses then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are many and beyond exception. We have the blood too, the testimony of the Martyrs, who took their death on't, and when they could not live to publish it, laid down their life, and sealed it with their blood. And there∣fore we, on whom the ends of the world are come, have no reason to complain of distance, or that we are removed so many ages from the time wherein it was done; for now Christ risen is become a more obvious object than before; the diversity of mediums have increased & multiplied it; we see him in his word, we see him through the blood of Martyrs, & we see him with the eye of faith; Christ is risen & alive, secundum scripturas, saith S. Paul, and he repeats it twice in the same chapter. Offenderunt Judaei in Christum lapidem (it is S. Austins, & let it passe for his sake) when the Jew stumbled at him he presented but the bignesse of a stone, but our infidelity will find no excuse, if we see him not now, when he appears as visible as a mountain.

Vivo, * 1.13 saith Christ, I am alive; there is more in this vivo than a bare rising to life, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he liveth, is as much as he giveth life; there is virtue and power in his Resurrection, a power to abolish Death, * 1.14 and to bring life and immortality to light, a power to raise our vile bodies, and a power to raise our viler souls; shall raise them? nay, he hath done it already conresuscitati, we are risen together with him, and we live with him; for we cannot think that he that made such haste out of his own Grave, can be willing to see us rotting in ours. From this vivo it is, that though we dye, yet we shall live again, Christs living breathes life into us, and in his Resurrection he cast the modell of ours; Idea est eorum quae fiunt exemplar aeternum, saith Seneca; and this is such a one, an eternall pattern for ours; Pla∣to's Idea, or common form, by which he thought all things have their existence, is but a dream to this, this is a true and reall, an efficaci∣ous, working pattern. For as an Artificer hath not lost his art, when he hath finished one piece, no more did Christ his power, when he

had raised himself, which as he is, is everlasting, and it worketh still to the end of the world; perfectum est exemplar minùs perfecti, that which he wrought upon himself is most exact and perfect, a fit pat∣tern of that which he means to work on us, which will be like to his indeed, but not so glorious.

And now ego vivo, I live, is as loud to raise our hope, as the last trump will be to raise our bodies; and how shall they be able to hear the sound of the trump, who will not hear the voice of their Saviour? ego vivo, Christ life derives its vertue and influence on both; on the Body, with that power which is requisite to raise a bo∣dy now putrified, and incinerated, and well near annihilated; and on the Soul, with such a power which is fitted to a soul, which hath both understanding and will, though drawn and carried away from their proper operations for which they were made: we do not read of any precept to bind us, or any counsel to perswade us to contribute any thing, or put a hand to the resurrection of our bodies, nor can there be, for it will to be done whether we will or no; but to awake from the pleasant sleep of sin, to be renewed and raised in the inward man, to die to sin, and be alive to righteousness, we have line upon line, and precept upon precept; and though this life of Christ work in us both the will and the deed, yet a necessary and a law lies upon us, and wo will be unto us, if we work not out our salvation. By his power we are raised in both, but not working after the same manner; there will be a change in both: as the flesh at the second, so the soul at this first resurrection must be reformata & Angelificata, must be spi∣ritualized, refined, and angelified, or rather Christificata, if I may so speak, Christified, drawing in no breath but his, having the same mind which was in Christ Jesus. Whilst our bed is in the darkness, whilst cor∣ruption is our Father, and the worm our Mother and Sister, we cannot be said to be risen; and whilest all the alliance we have is with the world, whilest it is both Father, and Mother, and Sister to us; whilest we mind earthly things, we are still in our graves, nay in hell it selfe, Death hath dominion over us; for let us call the world what we please, our Habitation, our Delight, our Kingdome, where we would dwell for ever, yet indeed it is but our Grave: If we receive any influ∣ence from Christs life, we shall rise fairly; not with a Mouth, which is a Sepulchre, but with a Tongue, which is our Glory; not with a wi∣thered hand, but with a hand stretched out to the needy; not with a gadding Eye, but an eye shut up by covenant not with an itching but with an obedient eare; not with a heart of stone, but with a heart after Gods own heart. Our life, saith the Apostle, * 1.15 is hid with Christ in God, and whilest we leave it there, by a continuall meditation of his meritorious suffering, by a serious and practicall application of his glorious Resurrection, we hide it in the bosome of Majesty, and no dart of Satan can reach it. When we hide it in the mineralls of the

earth, in the love of the world, he is the Prince of the world, and is there to seize on it; when we hide it in malicious and wanton thoughts, they are his baits to catch it; when we hide it in sloth and idlenesse, we hide it in a grave which he digged for us, we en∣tomb our selves alive, and as much as in us lies bury the Resurrecti∣on it self; but when we hide it in Christ, we hide it in him who car∣rieth healing and life in his wings; when we do per Christum Deum colere, worship God through Jesus Christ our Lord, and put our life in his hands, then the life of Christ is made manifest in our mortall flesh, 2 Cor. 2.4. then we have put off the old man, and in a manner put off our mortality, we are candidati aeternitatis, as Tertul. speaks, candidates for eternity, and stand for a place with Abraham and Isaac, for we have the same God, and he is not the God of the dead, but of the living.

We see now what vertue and power there is in this vivo, * 1.16 in the life of Christ: But we must rise yet higher, even as high as eternity it self; for as he lives, so behold he lives for evermore; a Priest for e∣ver, and a King for ever, * 1.17 being made not after the law of a carnall Commandement, after that law which was given to men, that one should succeed another, but after the power of an endlesse life, the A∣postle calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a life that cannot be dissolved, that cannot part from the body. And thus, as he lives for evermore, so whatso∣ever issues from him is like himself, everlasting; the beams as lasting as the light, his Word endureth for ever; his Law is eternall, his Intercession eternall, his Punishments eternall, and his Reward eter∣nall. Not a word which can fall to the ground, like ours who fall after it, and within a while breath out our souls as we do our words, and speak no more: Not lawes which are framed and set to the times, and alter and change as they do, and at last end with them; but which shall stand fast for ever, aeterae ab aeterno, eternall as he is eternall; he hath spoken this once, and he will speak no more: not an Intercession which may be silenced with power, but imprinted in him, and inseparable from him, and so never ceasing; an Interces∣sion which omnipotency it self cannot withstand; and his punishment not transitory, which time may mitigate or take away, but an ever∣lasting worm; not a Reward which may be snatched out of our hands, but lasting as the Heavens, nay as Christ himself; and they who would contract and shrink it up in the one, and so make a tem∣porary, perishing everlastingness, (which shall last as long as it lasts) do stretch beyond their line, which may reach the right hand, as well as the left, and put an end of the Reward, as they would do to the Pu∣nishment, for of the one, as well as of the other it is said, that it shall be everlasting; all that flowes from him is like himself, yesterday, and to day, and the same for ever.

And such an High Priest it became us to have, who was to live for ever; for what should we do with a mortall Saviour? or what can a mortall Saviour do for us? what could an arm of flesh, a withering, dying arm avail us? shadow us to day, and leave us to morrow, raise us up now, and within a while let us fall into the dust, and at last fall down and perish with us. Man is weak and dieth, man given up the ghost, and where is he? where is (I will not say Alexander or Caesar) but where is Moses, that led his people through the red sea? where are his lawes? where is David? S. Peter speaks it freely, that he was both dead and buried, and that his Sepulchre was with them unto that day; but the son of David is ascended into Heaven, is our Priest for ever, and lives for evermore.

And this title of eternity is wrought in his Girdle and Garment, may be seen in his Head and Eyes of fire, adorns his burning feet, is en∣graven on his sword, may be read in his countenance, and platted in his crown, and doth well become his power, his wisdome, his justice, his goodnesse; for that which is not eternall is next to nothing; what power it that which sinks? what wisdome is that which failes? what riches are they that erish? what mercy is that which is as the mor∣ning dew, which soon falls, and is as soon exhaled and dryed up a∣gain? Vertue were nothing, Religion were nothing, Faith it self were nothing, but in reference to eternity; Heaven were nothing, if it were not eternall; Eternity is that which makes every thing something, which makes every thing better than it is, and addes lu∣stre to light it self; I live evermore, gives life unto all things. Eter∣nity is a fathomlesse ocean, and it carries with it pow••r, and wisdome, and goodnesse, and an efficacious activity, a gracious and benevolent power, a wise and provident goodness; for if he live for evermore, then is he independent; if he be independent, then is he most power∣full; and if he be most powerfull, then is he blessed; and if be blessed, then is good: He is powerfull, but good: good, but wise; and these, Goodnesse, and Care, and Wisdome, and a diligent care for us meet in him, who lives for evermore, and works on us for our eter∣nall salvation.

And first, as he lives for evermore, so he intercedes for us for evermore, and he can no more leave to intercede for us, than he can to be Christ; for his Priesthood must faile before his Intercession; because this power of helping us is everlastingly and inseparably in∣herent in him. St. Paul joyns them together, his sitting at the right hand of God, and his interceding of us, Rom. 8.34. so that to leave interceding were to leave the right hand of God, where he looks down upon us, is present with us, and prepares a place for us; his Wounds are still open, his Merits are still vocall, his Sufferings are still importunate, his everlasting presenting of himself before his Fa∣ther,

is an everlasting prayer, Jesus at the right hand of the father, more powerfull than the full vials, the incense, the prayers, the grones, the sighs, the roarings of all the Saints that have been, or shall be to the end of the world; and if he sate not there, if he inter∣ceded not, they were but noise, nay, they were sins; but his inter∣cession sanctifies them, and offers them up, and by him they are powerfull; and by this power, the sighs, the breathing, the desires of mortall, fading men, ascend the highest heavens, and draw down eternity.

And this is a part of his Priestly office, which he began here on earth, and continues for us, makes it compleat, holds it up to the end of the world.

Again, this title of eternity is annexed to his Regality, and is a flower of his Crown, not set in any but his; Thou art a King for e∣ver, cannot be said to any mortall. Did he not live for evermore, he could not threaten eternall death nor promise everlasting life; for no mortall power can rage for ever, but passeth, as lands do from one Lord to another, lyes heavy on them, and at last sinks to the ground with them all; nor can the hand that must wither and fall off, reach forth a never-failing reward; Infinitude cannot be the issue and product of that which is finite, and bounded within a determined period. And this might open a wide and effectuall door unto sin, and but leave a sad and disconsolate entrance for Vertue and Piety, which is so unsatisfying to flesh and blood, that the perseverance in it requires no lesse a power, than that which Eternity brings along with it, to draw it on. How bold and daring would men be before the Sun and the People? what joy and delight would fill them, did not the thought of a future and endless estate pierce sometimes through them, and so make some vent to let it out? when the evill that hangs over them is but a cloud, which will soon vanish, few men are so serious as to look about and seek for shelter. Post mortem nihil est, Ipsa{que} mors nihil, there is nothing after death, and death it self is no∣thing; sets up a chair for the Atheist to sit at ease in, from whence he looks down upon those, who are such fools, as to be vertuous, and smiles to see them toil and sweat in such rugged and unpleasing wayes, carried on with a fear on the one side, and a hope on the other, of that which will never be. And indeed, how weary, and how soon weary would men be of doing good, if there were not a lasting re∣compence, if they were not half perswaded (for a ful perswasion is but rare) that there were something laid up in everlasting habitations? Honour, Repute, and Advantage, these may bring forth a Hypo∣crite, these may bind on the phylacteries on a Pharisee; but nothing can raise up a Saint, but eternity; nor can that which fleeteth and passeth away build us up in a holy faith: and then there would be no

such ship as Faith, which might feare a wreck, 2 Tim. 1.19. no such anchor as Hope; our faith were vain, our hope were also vain, and we were left to be tossed up and down on the waves of uncertainty, ha∣ving no haven to thrust into, but that which is as turbulent & uncer∣tain as the sea it self, and with it ebbs and flowes, and at last will ebb into nothing.

But vivo in aeternum, I live for evermore, derives an eternity to that which in it self is fading, makes our actions which end in the do∣ing of them, and are gone and past, eternall; our words, which are but wind, eternall; and our thoughts which perish with us, eter∣nall; for we shall meet them again, and feel the effect of them to all eternity: It makes Hell eternall, that we may flie from it; and Heaven eternall, that we may presse towards it, and take it by vio∣lence. Christs living for ever, eternizeth his threatnings, and makes them terrible; his promises, and makes them perswasive and elo∣quent; eternizeth our faith and hope, eternizeth all that is praise∣worthy, that they may be as a passe, or letters commendatory to prevaile and procure us admittance into his presence, who onely hath immortality, and can give eternall life. This is the vertue and ope∣ration of this vivo in aeternum, I live for evermore; for though a time will come when he shall not govern, and a time when he shall not in∣tercede, yet the power of his Scepter, the vertue of his Intercession is carried on along with the joy and happiness of the Saints, as the cause with the effect, even to all eternity, and shall have its operati∣on in the midst of all our glorious ravishments, and shall tune our Halellujahs, our songs of Thanksgiving to this our Priest and King that lives for evermore. We pass now from the duration and conti∣nuance of his life, to his power. He hath the keyes of Hell and of Death.

Habeo claves, I have the keyes, is a metaphoricall speech; Et me∣taphorae feracissimae controversiarum, saith Martin Luther, Metaphors are a soyl wherein controversies will grow up thick, and twine, and plat themselves one within the other, whilest every man manures them, and sowes upon them what seed he please, even that which may bring forth such fruit, which may be most agreeable to his taste and humour. Lord what a noyse have these keyes made in the world? you would think they were not keyes, but bells, sounding terrour to some, and making others more bold and merry than they should be: Some have gilded them over, others have even worn and filed them quite away, put them into so many hands, that they have left none at all. For though they know not well what they are, yet eve∣ry man takes courage enough to handle them, and let in, and let out whom they please; one faction turns them against another, the Lutheran against the Calvinist, and diabolifies him; and the Calvinist

against the Lutheran, and superdiabolifies him. The Church of Rome made it a piece of wisdome to shut us out, and all that will not bow unto her, as subordinate and dependent on that Church; which was but idle physick, which did neither hurt nor good, but was as a dart sent after those who wee gone out of reach; a curse denounced a∣gainst those who heard it, and blest themselves in it; indeed a point of ridiculously affected gravity, such as that Church hath many: for what prejudice could come to us by her shutting us out, who had al∣ready put our selves out of her Communion? unlesse you will think the valour of that Souldier fit for Chronicle, who cut off the head of a man who was dead before. I have the keyes, saith Christ, and it is most necessary he should keep them in his hands; for we see how dangerous it may prove to put them into the hand of a mortall man, subject to passions, and too often guided and commanded by them; and we know what Tragedies the mistaking of the keyes have raised in the world.

And yet he that hath these keyes, this power, hath delegated al∣so a power to his Apostles, not onely to preach the Gospel, but to correct those who disobey it. I would not attribute too much to the Pastors of the Church, in this dull and iron, or rather in this wanton age, where any thing, where nothing is thought too much for them, where all hath been preaching till all are Preachers; yet I cannot but think they have more than to speak in publick, which, 'tis thought, every Christian may do. They are the Ambassadours of Christ, set a∣part on purpose in Christs stead, to minister to his Church; nay, but to rule and govern his Church (it is S. Pauls phrase) and they carry about with them his commission, a power delegated from him to se∣ver the Goats from the Sheep, even in this life, that they may be∣come sheep (to segregate them, * 1.18 to abstein, or withhold them, to ex∣auctorate them, to throw them out, to strike them with the pastorall rod, to anathematize them, &c. this was the language of the first and pu∣rest times) which by degrees fell in its esteem by some abuse of it, by being drawn down from that most profitable and necessary end for which it was given, which at last brought all Religion into dis∣grace: nor indeed could it be otherwise; for if upon the abuse of a thing we must straight call for the beesome to sweep it away, what can stand long in its place? the Temple is prophaned, that must down to the ground, Liberalty is abused, shut up your purse and your bowels together; Prayer is abused, and turned into babling, tack up your tongues to the roof of your mouth; nay, every thing in the world is abused; if this argument be good, the world it self should long since have had its end. But such a power Christ did leave unto his Church, and the neglect of it on the one side, and the contempt of it on the other, hath brought in that lukewarmness, that indifferency amongst the professors of Christianity, which, if God

prevent not, will at last shake and throw down the profession it self, and fill the world with Atheists, which will learn by no Masters but such as instruct fools, nor acknowledge any keyes but those which may break their head.

But indeed we have had these keyes too long in our hands, for though they concern us, yet are they not the keyes in the Text, nor had we lookt upon them, but that those of the Romishparty, where∣soever they find the keyes mentioned, take them up and hang them on their Church; But we must observe a difference betwixt the keyes of the kingdome of Heaven, which were given to Peter, and the keyes of Hell and of Death; although with them, when the keyes are seen, Heaven and Hell are all one. For the keyes of David, which o∣pens and no man shuts, and shuts and no man opens, were not given to the Apostles, but are a regality and prerogative of Christ, who onely hath power of life and death, over Hell and the Grave; who therefore calls himself the first and the last, because although when he first publisht his Gospel, he died and was buried, yet he rose again to live for ever, so to perfect the great work of our salvation, and by his power to bind those in everlasting chains who stood out against him, and to bring those that bow to his Scepter out of prison into liberty, and everlasting life. The power is his alone, and he made it his by his sufferings (He was obedient to death, therefore God did highly exalt him) became a Lord by putting on the form of a servant; but he hath delegated a power to his Apostles, and those that succeed them, to make us capable, sit subjects for his power to work upon, which neverthelesse will have its operation and effect; either let us out, ot shut us up for ever under the power of Hell and of Death: were not he alive and to live for evermore, we had been shut up in darknesse and oblivion for ever; but Christ living infuseth life into us, that the bonds of Hell and of Death can no more hold us than they can him. There is such a place as Hell, but to the living mem∣bers of Christ there is no such place; for it is impossible it should hold them, and you may as well place Lucifer at the right hand of God, as a true Christian in Hell: for how can light dewll in darknesse? how can purity mix with stench? how can beauty stay with horrour? If Nature could forget her course, and suffer contradictories to be drawn together, and to be both true, yet this is such a contradiction, which unless Christ could die again (which is impossible) can never be reconciled. Heaven and earth may passe away, but Christ lives for evermore, and the power and vertue of his life is as everlasting as everlastingnesse it self.

And againe, There was a pale Horse, * 1.19 and his name that sate on him was death, and he had power to kill with the sword, with hunger, and with the beasts of the Earth; but now he doth not kill us, he doth but

stagger, and sling us down, to rise again and tread him under our feet, and by the power of an everliving Saviour to be the Death of death it self. Death was a king of terrors, and the Feare of death made us slaves, * 1.20 brought us into servility, and bondage all our life long, made our pleasures lesse delightfull, and our virtues more tedious then they are, made us tremble, and shrink from those Heroique undertakings for the truth of God; but now they in whom Christ lives, and moves, and hath his Being, as in his own, dare look upon him in all his hor∣ror, expeditum morti genus, saith Tertull: and are ready to meet him, in his most dreadfull march, with all his Army of Diseases, racks, and Tortures; and as man before he sinned knew not what Death meant, and Eve familiarly conversed with the Serpent, so doe they with death, and having that Image restored in them are secure and feare it not; for what can this Tyrant take from them? Their life? that is hid with Christ in God: It cannot cut them off from pleasure, for their delight is in the Lord: It cannot rob them of their trea∣sure, for that is laid up in heaven: It can take nothing from them, but what themselves have already crucified, their Flesh: It cannot cut off one hope, one thought, one purpose; for all their thoughts, purposes and hopes were leveld not on this, but on another life. And now Christ hath his keys in his hand, Death is but a name, it is no∣thing, or if it be something, it is such a thing, that troubled S. Austin to define what it is: we call it a punishment, but indeed it is a bene∣fit; a favour, even such a favour, that Christ who is as Omnipotent, as he is everlasting, who can work all in all, though he abolished the Law of Moses, the law of Ceremonies, yet would not abrogate this law, by which we are bound over unto death, because it is soprofi∣table and advantageous to us; it was threatned, it is now a pro∣mise, or the way unto it; for death it is, that lets us in that which was promis'd; it was an end of all, it is now the beginning of all; it was that, which cut off life, it is now that, through which, as through a gate, we enter into it; we may say, it is the first point and moment of our After-eternity, for tis so neer unto it, that we can hardly sever them; for we live, or rather labour, and fight, and strive with the world, and with life it self (which is it self a tempta∣tion) and whilst by the power of our everliving Christ, we hold up and make good this glorious contention, and fight and conquer, and presse forward towards the mark, either nature faileth, or is prest down with violence, and we dye, that is our language; but the spirit speaketh after another manner, we sleep, we are dissolved, we fall in pieces, our bodies from our soules, and we from our miseries and Temp•…•…tions; and this living, everliving Christ gathers us together again, breaths life and eternity unto us, that we may live and reign with him for evermore. And so I have viewed all the parts of the Text, being the maine Articles of our faith, 1. Christs death, 2. his life, 3. his eternall life; and last of all, his power of the keys; his

Dominion over hell and death; we will but in a word fit the Ecce, the behold in the Text, to every part of it, and set the seale to it, Amen, and so conclude.

And first, we place the Ecce the behold, on his death; he suffer'd and dyed, that he might learne to have compassion on thy miseries and on thy dust, and rayse thee from both, and wilt thou learne no∣thing from his compassion? wilt thou not by him, and by thy own sinnes and miseries, which drew from him teares of Bloud, learne to pitty thy self? wilt thou still rejoyce in that iniquity which troubled his spirit, which shed his bloud, which he was willing should gush out of his heart, so it might melt thine, and work but this in thee to pitty thy self? we talk of a first Conversion, and a second, and I know not what Cycles and Epicycles we have found out to salve our irregular motion in our wayes to blisse; if we could once have compassion on our selves, the work were done; and when were you converted? or how were you converted? were no such hard questions to be answer'd; for I may be sure I am converted, if I be sure that I truly pitty my self; shall Christ onely have compassion on thy soule? But then again, shall; he shed his bloud for his Church, that it may be one with him and at unity in it self, and canst thou not drop a teare when thou seest this his body thus rent in pieces, as it is at this day? when thou seest the world, the love of the world break in and make such ha∣vock in the Church, (oh 'tis a sad contemplation) will none but Christ weep over Jerusalem?

Secondly, let us look upon him living, and not take our eye from off him, to fill and feed, and delight it with the vanities of this world; with that which hath neither life nor spirit; with that, which is so neer to nothing; with that which is but an Idol? Behold he liveth, that which thou so dotest on, hath no life, nor can it prolong thy life a moment: who would not cease from man whose, breath is in his nostrills? and then what madnesse is it to trust in that which hath no breath at all? shall Christ present himself alive to us, and for us, and shall we lay hold of corruption & rottennesse? and when heaven opens it self to receive us, run from it into a charnell-house, and so into hell it self?

But then, in the third place, Behold he lives for evermore, and let not us bound and imprison our thoughts within a span, and when immortality is offer'd, affect no other life but that which is a vapour: Let us not rayse that swarme of thoughts, which must perish, * 1.21 but build up those works upon our everliving Saviour which may follow us, follow us through the huge and unconceivable tract of eternity. Doth our Saviour live for evermore? and shall we have no spirit in us, but that which delights to walk about the earth, and is content

to vanish with it? Eternity is a powerfull motive to those who ne∣ver have such pensive thoughts, as when they remember their frailty, and are sick even of health it self, and in a manner dead with life, when they consider it as that blessing which shall have an end. Eter∣nity is in our desire, though it be beyond our apprehension; what he said of time, is truer of eternity, if you doe not ask what it is, we know, but if you ask, we are not able to answer, and resolve you, or tell you what it is; when we call it an infinite duration, we doe but give it another name, two words for one (a short Paraphrase) but we doe not define what it is. And indeed our first conceptions of it are the fairest; for when they are doubled, and redoubled, they are lost in themselves, and the further they extend themselves, the more weary they are, and at greater losse in every proffer, and must end, and rest at last in this poore, unsatisfying thought, that we can∣not think what it is. Yet there is in us a wild presage, an unhandsome acknowledgment of it, for we fancy it in those objects, which vanish out of sight, whilst we look upon them; we set it up in every desire, for our desires never have an end. Every purpose of ours, every action we doe is Aeternitati sacrum, and we doe it to eternity, we look upon riches as if they had no wings, and think our habitations shall endure for ever; we look upon honour, as if it were not Aire, but some Angel confirm'd, a thing bound up in eternity; we look upon beauty, and it is our heaven, and we are fixt and dwell on it, as if it would never shrivel, nor be gathered together as a scroule; and so in a manner make mortality it self eternall. And therefore since our desires doe so far enlarge themselves, and our thoughts doe so mul∣tiply, that they never have an end, since we look after that which we cannot see, and reach after that, which we cannot graspe, God hath set up that for an object to look on, which is eternall indeed, in the highest Heavens; and as he hath made us in his own image, so in Christ, who came to renew it in us, he hath shewed us a more excel∣lent way unto it, & taught us to work out eternity even in this world, in this common shop of change; to work it out of that in which it is not, which is neer to nothing, which shall be nothing; to work it out of riches, by not trusting them; out of honour by contemning it; out of the pleasures of this world by loathing them; out of the flesh, by crucifying it; out of the world by overcoming it; and out of the Divell himself by treading him under our feet. For this is to be in Christ, and to be in Christ, is to be for evermore. Christ is the eternall Sonne of God, and he was dead, and lives, and lives for evermore, that we may dye and live for evermore, and not onely attaine to the Resurrection of the dead, but to eternity.

Last of all, let us look upon the keys in his hand, and knock hard, that he may open to us, and deliver our soule from hell, and make our grave not a prison, but a Bed to rise from to eternall life; or if we be still shut in, we our selves have turn'd the key against our selves; for

Christ is ready with his keyes to open to us; and we have our keys too; our key of knowledge to discerne between Life and Death, and our key of Repentance, and when we use these, Christ is ready to put his, even into our hands, and will derive a power unto us mortalls, unto us sinners, over hell and death.

And then in the last place, we shall be able to set on the Seal, the Amen, & be confirmed in the certainty of his Resurrection and power; by which we may raise those thoughts, and promote those actions, which may look beyond our threescore yeares and ten, through all suc∣cessive generations, to immortality, and that glory which shall never have an end. This is to shew and publish our faith by our works, as S. James speaks, this is from the heart to believe it, as S. Paul; for he that thus believes it from the heart, cannot but be obedient to the Gospel, unless we can imagine there could be any man that should so hate himself, as thus deliberately to cast himself into, and to run from happinesse, when it appeares in so much glory: He cannot say Amen to life, who kills himself, for that which leaves as soul in the grave is not faith, but fancy; when we are told that honour cometh towards us, that some golden shower is ready to fall into our laps, that content and pleasure will ever be neer, and wait upon us, how loud and hearty is our Amen? how do we set up an Assurance-office to our selves? and yet that which seemes to make its approch to∣wards us, is as uncertain as uncertainty it self; and when we have it, passeth from us, and (as the ruder people say of the Devil) leaves a noysome and unsavoury scent behind it, and we look after it, and can see it no more: but when we are told that Christ liveth for evermore, and is coming, is certainly coming with reward and punishment, vox fancibus haeret, we can scarce say Amen, so be it. To the world, and pomp thereof we can say Amen, but to Heaven and Hell, to eterni∣ty we cannot say Amen, or if we do, we do but say it.

For conclusion then: The best way is to draw the Ecce and the Amen, the Behold, and our assurance together, so to study the death and life, the eternall life and the power of our Saviour, that we may be such proficients as to be able with S. Paul 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to meet the Resurrection, * 1.22 to look for and hasten the coming of the Lord, when his Life, and Eternity, and Power, shall shine gloriously, to the terrour of those who persecute his Church, and to the com∣fort of those who suffer for Righteousnesse sake; when that Head which was a forge of mischief and cruelty, that Hand which touched the Lords Anointed, and did his Prophets harm, shall burn in hell for ever; when that Eye which would not look on vanity, shall be fil∣led with glory; that Eare which hearkned to his voice, shall heare nothing but Hallebujahs, and the musick of Angels; and that Head which was ready to be laid down for this living, everliving, powerfull Lord, shall be lifted up, and crowned with glory and honour for ever∣more. Which God grant, &c.

Notes

• * 1.1

  Le••. 26.11,12.
• * 1.2

  Par: 1.
• * 1.3

  Luke 24.25 Heb. 2.20
• * 1.4

  Tetuil.
• * 1.5

  Coloss. 1.21.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ari•…•…. An•…•…. post. l 2. c. xix.
• * 1.7

  Es. 53.
• * 1.8

  Acts 26.8.
• * 1.9

  Tert. Apol.
• * 1.10

  Hil. l. 8. de Trin.
• * 1.11

  Hilary.
• * 1.12

  2 Tim. 2.8.
• * 1.13

  Vivo, that is, vivifico, I give life.
• * 1.14

  2 Tim. 1.10.
• * 1.15

  Colos. 3.3.
• * 1.16

  Vivo in aeter∣num. I live for evermore.
• * 1.17

  Heb. 7.16.
• * 1.18

  Abstin••r••. Cyp. Segregare, ex∣auctorare, virgâ Pastorali serire. Hier. &c.
• * 1.19

  Rev. 6.8.
• * 1.20

  Heb. 2.15.
• * 1.21

  Colos. 3.3.
• * 1.22

  Phil. 3.11.