Eschatos echthros, or, The death of death in the death of Christ being a narrative of the first death as the mistress of mortals and empress of the universe : conflicting of various sections and directions (as appears by the index) in order to a holy living and happy dying / by R. Mayhew ...

Chap. 1. To the Soul (out) of Christ.

ARt (out) of Christ? [ 1] Take heed (then) of put∣ing far away the day of Death. There is a wicked Proverb, I thought no more of it than I did of my dying day. As if a man should not concern himself with the Thoughts of Death. What became of that French King (when) he died, that would not think of Death (while) he lived? He prohibited (upon pain of Death) to speak of Death in the Court. There is Deaths day, and this is not to be put far away. This, is the Fools motto, I never thought of it. The Master, say to the Servant, Is this done? Is that done? The Servant, say to the Master, I never thought of it. Oh (say Christ to the Soul) why didst thou not believe, and repent? for He, or She, that believeth not, shall be damned; and except ye repent, ye shall all likewise perish: Oh (say the Soul to Christ) I never thought of it! Oh, say Christ, why didst not thou love me? for, If any man love me not, let him be Anathema Maran-atha; a curse to the coming of the Lord, to pass the definitive Sentence: Oh, say the Soul, I never thought of it! Oh, say Christ, why didst thou not Ark in me, and Anchor upon me, when I am the Way, the Truth, and the Life? Oh, say the Soul, I never thought of it! Oh, say Christ, why didst thou not get Oil in thy Vessel against a dying hour; and a wedding-garment against a judging hour? Oh, say the Soul, I never thought of it! Oh Soul! if thou hastary love to thy self, love to thy Soul, take heed that ••••ou dost not lay under that black Brand (as to Death) that they did as to Judgment) Y••, that put

far away the evil day, and cause the seat of violence to come near. Oh Soul! take heed thou speakest not of Death, as one did of Hell, who being asked what Hell was, profanely said, stay until I come there, and I will send thee word from thence. Hell, is not a place to be sported with. There are many, that have not (only) a name to live, but (also) the nature of life, that sometimes tremble at the Thoughts of shooting this Gulf. That saying, had too great a Tincture of Atheism, To morrow shall be as this day, and much more abundantly.

Art out of Christ? Take heed (also) of taking Gods work, out of Gods hand. God, who giveth life, may call for it when he pleaseth, but man must not. God imposed upon Abraham an Oblation of Isaac; it had been Murder for the Father to have killed the Son, had not God imposed it. God, is the Being of Beings, and doth all things well. Some Romish Parasites have flattered the Pope into this divine priviledge, which is peculiar (to) God, and the prerogative (of) God. God, is so high, that he cannot look above himself, but looks below himself, and hath none to whom he is to give an Account of his Actions. Behold, he taketh away, who shall turn him away? who may say unto him, what dost thou? yet the blind, and the bloody Papists, have slatter∣ed the Pope into this divine priviledge; no man must question him, do what he will; if he carry thou∣sands to Hell with him, no man must say unto him, what dost thou? I kill, and I make alive, I wound, and I heal, neither is there any that can deliver out of my hand, is a Dialect becoming a God, but unbe∣coming a man. Gods work, is not to be taken out of Gods hand. Might not the consent of Paul, to the Death of Stephen, lay near Pauls heart, so long as he lived? When the blood of thy Martyr Stephen was shed, I also was standing by consenting to his death, and kept the rayment of them that slew him. Oh Soul! take heed of breathing their Veins, and letting out their Vitals, unto whom Death is sting∣less. Take heed of having a hand in (their) Death, who (through grace) see the Death of Death, in the Death of Christ. If those (who are actually Christs)

die a natural Death, God takes notice of it: Mo∣ses my servant is dead: But, if they die a violent Death, God takes especial notice of it. Precious in the eyes of Jehovah is the death of his Saints. If a Christian (of Christs making) goes bleeding to Hea∣ven, or burning to Heaven; if he lays down his Blood on this side the Grave, this goes near the heart of God.

Art out of Christ? tremble (then) for in a mo∣ment thou mayest die, and be damned too. They spend their time in mirth, and in a momeut go down to the grave. Death (by the Philosopher) is called of all formidable things the most terrible. These were some of the last words of that great Philosopher; I have lived anxiously, I die doubtfully; Oh Being of Beings have mercy upon me! but, now, it is too late for me to call for mercy. Death, is called by Bildad, the King of Terrors. This, is a very strange Title. We have read of many Titles, which have been given the Kings of the Earth, as most Serene, most Christian, most Sacred, &c. but (if at all) rare∣ly of such a Title as this, King of Terrors. For a man to be brought to the King of Terrors, is for a man to be brought to death, or to his last end. The Philosopher (in this sense) called Death the King of Terrors, when he called it the most terrible of ter∣rible things. Death, is terrible upon a threefold consideration; Antecedents, Nature, Consequents.

Death, [ 1] is terrible, if we consider the Antecedents of it. The Forerunners, or Harbingers of Death, are Pains, Diseases, Sicknesses, and these are terrible. The Shunamites Son was taken sick when he was with the Reapers, crying to his Father, My Head, my Head; being carried home, he sate on his Mothers knees until noon, and then died.

Death, [ 2] is terrible, if we consider the Nature of it. Death, is a Disunion. All Disunions are troublesom, but some are terrible. Death (according to the Poet) is the greatest Leveller in the world: Death levels Scepters, and Plow-shares; it makes all alike. The Disunion that Death makes between Husband and Wife, is terrible; but Death makes a Disunion between them that are nearer than Husband and

Wife, even between Soul and Body: Husband and Wife, are one flesh, but Soul and Body, are one per∣son. Then shall the Dust (the Body) return to the Earth as it was, and the Spirit (the Soul) unto God.

Death, is terrible, [ 3] if we reflect the consequents of it. I have said to corruption, thou art my Father, and to the Worm, thou art my Mother, and my Sister. Now, soul, art out of Christ? what is thy Death then like to be? It may be said of a person living, and dying out of Christ, that his Birth is bad; his Life is worse; his Death is worst of all. Some, are so sick, that they cannot live, and yet so sinful, that they cannot die; their Cry is, Oh Lord, we cannot die! Oh Lord, we must not die! O Lord, we dare not die! Oh Lord, we will not die! We read of some that shall seek death, but shall not find it, and shall desire to die, and death shall flee from them. Others there are that Death seek, but they would not be found; and that Death desire to have, but they flee from it. A great person, hearing the Ver∣dict which the Physicians brought in against him that he must die, cryed out, Let me live, though it be the Life of a Toad under a Threshold. Art out of Christ? tremble (then) and realize a state of Death. Do not (only) read of Death, but (also) realize Death. Do not look upon Death as a Phy∣sical Notion, and a Mathematical Conclusion; be much in the reflection of this Text and Truth; It came to pass that the Beggar died, and was carried by the Angels into Abrahams bosom; the Rich man also died, and was buried, and in Hell he lifted up his eyes, being in torment. Here is Death and Damnation too. Thou mayest die, and be damned too.

Art out of Christ? go (then) to Christ, in whose Death, is the Death of Death. To be Christless, is to be Godless, to be Graceless, to be Gloryless; go (then) to Christ. Art in a state of Sin? go (then) to Christ for Grace. Art in a state of Darkness? go (then) to Christ for Light. Art in a state of Death? go (then) to Christ for Life. Art in a state of Dam∣nation? go (then) to Christ for Salvation. Encline your ear, and come unto me; hear, and your souls

shall live. Paul, was a great Orator; a great part of his Oratory was to perswade men to come to Christ, and be saved. He that winneth souls is wise. Art Christless, and Godless; Graceless, and Spirit∣less? May not I say to thee with the Alteration of a word, as was said to the stock of Abraham? To thee is the word of this salvation sent.

But there is a Lion in the way; an Adder in the path.

But what is this comming to Christ? this going to Christ?

A comming, or going (to) Christ, is a believing (in) Christ. As Faith is the Souls Eye, He that seeth the Son, and believeth on him, hath eternal life: And, as Faith is the Souls mouth; Whoso eateth my flesh, and drinketh my blood, hath eternal life: And, as Faith is the Souls Ear; He that heareth my Word, and believeth on him that sent me: And, as Faith is the Souls Hand; To as many as received him, to them gave he priviledge to become the Sons of God, even to them that believe on his Name: So, Faith is the Souls Foot; He that cometh to me, shall never hun∣ger, and he that believeth on me, shall never thirst.

But, is there an indispensible Necessity of going to Christ for Salvation? Can Salvation be had no where else? Is he not only (a) Saviour, but also (the) Saviour?

That Christ is (a) Saviour, is evident. Ʋnto you is born this day in the City of David (a) Saviour, which is Christ the Lord. That Christ also is (the) Sa∣viour, is as evident. Now we believe, not because of thy words, for we have heard him our selves, and know that this is indeed (the) Christ (the) Saviour of the world. I remember the time when if I could have gone to Heaven by my Education, Civility, Forms of Prayer of mine own making; or by my Fathers Copy, I would not have made use of Christ; but (at last) I found that there was Salvation in no other; and (sailing by the gates of Hell in my apprehen∣sion) I also found that no Voice but the Voice of Christ, would still the Voice of Desperation. There is no Paradise without this Tree; no Light without this Sun; no God, no Glory, no Heaven, no Happi∣ness,

without this Christ, in this world.

But am I called to go to this Saviour for Salva∣tion?

Called thou art, therefore go. Look unto me, and be ye saved all the ends of the earth, for I am God, and there is none else. Here is not only looking, but looking for Salvation. and Salvation upon looking. Look unto me, and be ye saved.

But if going unto Christ be imposed, shall I be wel∣come if I go unto him for Salvation?

Come, and welcome. All that the Father giveth me, shall come unto me, and he that cometh unto me, I will in no wise cast out. All that the Father giveth me, shall come unto me; All that are chosen (in) me, shall be called (by) me; All that were given (unto) me, shall believe (in) me; All that were mine (before time) by eternal Donation, shall be mine (under time) by effectual Vocation: Is here all? No; And he that cometh unto me; that is, He, or She that believeth in me, I will in no wise cast out: or (according to the Greek) wherein there are two Negatives, I will not, not cast out of doors. Soul! Christ will not shut the doors upon thee when thou comest, nor cast thee out of doors when thou art come. Oh infinite mercy!

Oh but I am a lost Soul, and in a lost state! Now, may a lost Soul in a lost state, go unto this Christ for Salvation?

A lost Soul, in a lost state, may go to Christ for Salvation. The Son of Man is come to seek, and to save, that which was lost. Christ came that he might seek; and sought that he might save that which was lost.

What, go to Christ! Is not an impossibility impo∣sed upon me? Can there be going without draw∣ing?

He that commands going, concerns himself with Sol∣drawing. No man cometh unto me, except the Father which hath sent me draw him.

But, if going (unto) Christ, be believing (in) Christ, can a man (without) Christ, believe (in) Christ? Faith, is (the) work; the work of works.

It is true, Faith, is (the) work of works. When

they called upon Spira to believe, he told them, it was as possible to drink up the Sea at a draught: You call upon me (said he) to believe, I tell you, I cannot; oh now I cannot! It is (as) possible, yea (more) possible, to keep the Moral Law, than to believe; for it is natural to work for life, but super∣natural to believe for life. Faith, is an out-landish Plant, and of a divine Extract; it is not a slip growing in our Gardens, but a heaven-born Grace. Faith, is not a Native, but a Donative; it is the Gift of God; it is the Work of God. Now, though there cannot be a believing in Christ (without) Christ, yet there may be a believing in Christ (through) Christ. I can do all things through Christ which strengtheneth me. Christ, is the disposer, and dispenser of all Grace; he that calls thee to go, can cause thee to go; that calls thee to believe, can cause thee to believe.

What, go to Christ for Salvation! what manner of Saviour (then) is Christ?

My Line will not sound this Depth; what is a Muscle-shell to empty an Ocean? Is it not much more easie to say what Christ is not, than to say, what Christ is? But, take a Tast.

Christ is a merciful Saviour. [ 1] Mercy, is the Ele∣ment of Christ; Duty, should be the Element of a Christian. Christ is a merciful and faithful High Priest in things pertaining to God, to make reconci∣liation for the sins of the people. Christ delights ra∣ther to write in Hony, than in Gall, and to draw lines of Love than of Wrath: His Grace is a larger Territory than mans Sin; and his Mercy, than mans Iniquity. The Law entred that the offence might abound, but where sin abounded, grace did much more abound. Man, is not so unworthy, as Christ is wor∣thy; not so sinful, as he is merciful.

Christ is a meek Saviour. [ 2] There is no forbidden passion running in his Veins. Meek Moses, had his passion: Hear now ye rebels; must we fetch you water out of this Rock? David, had his passion: I said in my haste, all men are lyars. Just Job, had his pettish humour: He wished the day to perish wherein he was born; though his passion was buried under his pa∣tience,

and his infirmity under his Grace. Ye have heard of the patience of Job. Jonah (a Dove, as the word fignifieth, and Doves (they say) are Gall∣less) was not without his passion: Jonah (saith God) dost thou well to be angry? And he said, I do well to be angry, even unto death. As if he had said, I am angry, and I do well to be angry, and I do well to be ever angry. Should Man (thus) speak to God? Though Blood ran in Christs Veins, yet passion did not run there. Learn of me, for I am meek, and lowly in heart, and ye shall find rest for your souls. Learn of me; what to do? Not (saith one) to create the World; not to walk on the Water; not to raise the dead: Learn of me, there is the precept; for I am meek, and lowly in heart; there is the president: The one requires our Obedience, the o∣ther our Conformity: And ye shall find rest for your souls; there is the promise. Ye shall have repose of mind, and peace of conscience, which is an Anticipa∣tion of Glory: Heaven here.

Christ is a free Saviour. [ 3] Though Christ cannot be valued to his worth, yet he may be had without money. What is freer than Gift? Christ, is a Gift. He is the Fathers Gift, and the Father in giving Him, gave like Himself. If thou knewest the gift of God. He is (also) his own Gift, and in giving Him∣self, he gave like Himself. Who gave himself for us. He gave his Soul, his Body, his Life, which shew the willingness of his Death. Though Christ be a pearl, yet he may be had without a penny. Though Christ be the pearl of great price; of greatest price; able to enrich a Beggar, that is worth nothing; yea a Bankrupt, that is worse than nothing, yet he may be had without money, and without price.

Christ, is a desirable Saviour. Desire, [ 4] is the motion of the Soul, after any apparent, or promised Good. The desires of man are vast as his thoughts; bound∣less as the Ocean, saith one. There is a threefold Desire; of Nature; of Grace; of Glory.

Of Nature. This will be content with a little. [ 1]

Of Grace. This will be content with less. [ 2]

Of Glory. This is insatiable. [ 3]

It is much the Moad, to be in the Optative Mood.

The most of men are for wishings, and wouldings. He, that is nothing but Desires, shall have nothing that he desires; but he that addeth good Endeavours un∣to his good Desires, can desire nothing that is good (if for his good) but he may have it. It is a Maxim in Philosophy, All things desire good. Christ, is the Desire of Nations. I will shake all Nations, and the Desire of all Nations shall come. The desire of the Righteous (as Righteous) is only good, and alway good; for, as they desire Christ (above) all, so they desire Christ (in) all, in whom is all good, and nothing but good. Ask a convinced Soul; a Soul convinced of the exceeding sinfulness of sin; and ask a deserted Soul; a Soul tossed with tempest, and not comforted, what they desire above all things in the world, and they will tell you a Christ above all; a Christ in all; a Christ under all; a Christ after all. Whom have I in Heaven but thee? and there is none upon Earth that I desire besides thee. A Child, or I die, said the woman; a Christ, or I die, say the Soul, and am damned too.

Christ is a delectable Saviour. [ 5] An Hypocrite de∣lights not in God, nor the things of God. It is an Axiome in Nature, that things are so much delight∣ful, as they are seasonable: This is confirmed by more than (humane) Authority. A word fitly spoken (spoken upon his wheels) is like Apples of gold in pictures of silver. Jonathan delighted much in Da∣vid. A Christian (of Christs making) delights much in Christ, the Son of David; the Lord of David. To delight in Christ is a Christians Duty. Delight thy self also in the Lord, and he shall give thee the desires of thine heart. To delight in Christ, is a Christians Mercy. In the multitude of my thoughts within me, thy comforts delight my soul. If we delight notin Christ only, we delight not in Christ at all. As it is true, it is the spirit of sinfulness to delight in sin; it is as true, it is the spirit of godliness to delight in God. As Christ is the Object of the Fathers delight: Behold my servant whom I uphold, mine elect, in whom my soul delighteth; so, Christ is the Object of their delight who are the Fathers. As the Apple-tree a∣mong the trees of the wood; so is my Beloved among

the Sons; I delighted and sate down under his shadow, and his fruit was sweet unto my taste, or palat. What was said of Titus Vespatian to be the delight of Man∣kind, is infinitely more true of Christ; he is a de∣lectable Saviour, and the Object of their delight, who are actually his.

Christ is a faithful Saviour. [ 6] Christ Jesus the Lord is (the) faithful witness. One man will be faithful to another, so long as the Sun of Peace, and Plenty; the Sun of Profit and Prosperity, shines upon him; but when the cold and nipping Frosts of Affliction and Adversity come; of Exigency and Indigency come, then look to thy self. But it is not thus with Christ, for he is most near, when the Christian hath most need. Oh my Friends (saith one) I have not a Friend. A Friend (saith another) is a mutable creature. Summer-Friends are not worth the own∣ing; but Winter-Friends are worth their weight in gold. Husband and Wife are one flesh; Soul and Body are one person; but Friend and Friend are (as it were) one Soul. The soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul. No flatterer can be a true Friend. A faithful friend who can find? was the complaint of Israels Sage. He was (never) a Friend, that is not (ever) a Friend. A friend loveth at all times, and a Brother is born for Adversity. Such a Friend, and such a Brother, Christ is; if (once) a Friend (ever) a Friend. This was the Motto of Valentinian; An old Friend, is the best Friend. Such a Friend Christ is; he was (thy) Friend, when thou wast (his) Foe. If Soloman may be credited, There is a Friend that sticketh closer than a Brother. Such a Friend Christ is. Christ, was in the Ship, when the winds did rise, and the waves did roar; charming the winds which were prodigious, and calming the waves which were impetuous. That Bottom is not like to sink, where Christ is. When the three Children were in the fiery Furnace, Christ gave a meeting, and made up that blessed Mess. Christ, and the Christian, in the Ship together; in the Shop toge∣ther; Christ, and the Christian, in the Field toge∣ther, in the Fire together. Oh immence mercy!

Christ is a fruitful Saviour. [ 7] The Cedar tree, hath fruit on it at all times of the year. A Heathen could say, I had rather be dead, than live dead. Christians, are to be fruitful, and (by their bringing forth much fruit) God is glorified. Herein is my Father glorified, that ye bear much fruit, so shall ye be my Disciples. There is no plant in Gods Vineyard, but he will have glory (from) it by its bearing, or glory (upon) it by its burning. The tree planted by the Ri∣vers of waters, bringeth forth fruit in season. I have read of an Isle in the Carthaginian Sea, scituated be∣tween Syria and Cilicia, so fruitful, that it was called the happy Isle. Certainly, that Soul is the happy Soul, which is fruitful; for, if the fruit be un∣to holiness, the end is everlasting life. To be fruit∣less, is to be useless; and to be useless, is (in a sense) to be essenceless. We are as if we had no being, while we reach not, at least while we reach not af∣ter the Ends of our Being. Job's Rhetorick goes a degree farther, and denies that he hath been, for he is as if he had never been, a meer nothing. For now ye are nothing. The Christians fruit is from Christ. From me is thy fruit found. A Christians growing, depend upon Christs watering. All my springs are in Thee. A Christians running, depend upon Christs drawing. Draw me, and we will run af∣ter Thee. A Christians bearing, depend upon Christs blessing. As the branch cannot bear fruit of it self, except it abide in the Vine, no more can ye, except ye abide in me.

Christ is an incomparable Saviour. [ 8] Christ, is a Saviour without compare; yea, a Saviour without a Competitor. Caesar would not have a Superiour, nor Pompey an Equal. Christ hath no Competitor, and will endure no Corrival. Christ, will be All, or nothing at all. To whom will ye liken God? or what likeness will ye compare unto him? To whom will ye compare Christ? He is a Beauty without a spot. He is white and red, the Armour-bearer a∣mong ten thousand. White and red, as they are the best Temperature of Man, so they are the (na∣tural) and the (native) Badges of Beauty. I will give thee for a Light to the Gentiles, that thou mayest be

my salvation to the ends of the Earth. Christ, hath no Competitor in Salvation. There is no Saviour besides me.

Christ, is an invincible Saviour. [ 9] Oh (say the soul) I am weak! weak as water! But, Soul, Christ is strong; strength it self. The strength of Israel will not lie, nor repent. The strength of Israel; the Eter∣nity, or Victory of Israel. Oh (say the Soul) I am not a match for those Temptations without, nor for these Corruptions within! But, Soul, Christ is a match for both. Thou art Peter, and upon this Rock will I build my Church, and the gates of Hell shall not prevail against it.

Thou art Peter; thou art but a Fisherman; at best but a Fisher of Men: Not upon this Peter, but upon this Rock: It is not called a Rock of Peter, but he is called Peter of a Rock; as we call Christians from Christ. The Church is not built upon Pe∣ter, but upon Christ, the Rock of Ages. They all drank of that Spiritual Rock that followed them, and that Rock was Christ. Upon this Rock will I build my Church, and the gates of Hell shall not prevail against it: All the Power, and Policy of Hell, shall not prevail against it. Christ, is not (only) the Power of God, but (also) the God of Power. All Power in Heaven and Earth is devolved upon him. But, take a Tast of the Power of Christ.

Christ hath engaged the world, and overcome. [ 1] Be of good cheer, I have overcome the world.

Christ hath engaged the Heart, and overcome. [ 2] The Lord opened Lydia's heart, that she attended unto the things which were spoken by Paul. Paul was the Preacher, but Christ was the Opener; Paul, preached to the Ear, but Christ opened the Heart.

Christ hath engaged Hell, and overcome. [ 3] I am he that was dead, and am alive, and behold I live for evermore, and have the Keys of Hell, and of Death. The Keys are an Emblem of Power; a metaphor ei∣ther taken from Stewards, who have the Keys of the House, to let in, or keep out whom they please; or from Conquerours, who (having entred a City) have the Keys delivered up to them in token of Conquest.

Christ hath engaged Heaven, [ 4] and overcome. Christ, hath cancelled the Bond; hath crossed the Book; hath discharged the Debt; hath given a plenary and perfect Satisfaction to Divine Justice, by his active and passive Obedience. Christ, was Man, that he might suffer, and God, that he might satisfie; God being offended with Man, He, who was God and Man, satisfied God for Man. And to wait for his Son from Heaven, whom he raised from the dead, even Jesus, who delivered us from the wrath to come. Now, did Alexander the Great say (when his Army was low) for how many do ye reckon Me? May not Christ then say (when Zion is reduced unto an astonishing Ebb) for how many do you reckon Me? Christ is so Many, that he may well stand for All. No Arithmetick upon Earth will reach Christ; he is a match for the Ʋniverse; he is invincible.

Christ is a full Saviour. [ 10] Christ is a Fountain, and that is full; alwaies full. In him dwelleth all the fulness of the Godhead personally; really; substantially. Though the stream should be cut off, yet the Foun∣tain is full; though the Chanel should be empty, yet the Ocean is full. There is (in) Christ, for those that (are) Christs, a fulness of Grace. Christ is full of Grace and Truth. Grace, is such a pearl, that the Ʋniverse is not able to weigh against, and yet Christ is full of Grace. Grace differs nothing from Glory but in name, and in degree; it is the same state in another stature. Grace, is Glory mi∣litant, and Glory is Grace triumphant. That there is a fulness of Grace in Christ, is evident, and that this fulness of grace in Christ is for those who (are) Christs, is as evident. Of his fulness have all we received, and grace for grace. There is in Christ not (only) a fulness of Abundance, but (also) of Redundance; there is an overflowing fulness in Christ Jesus. Grace for Grace: A cumulation of grace; grace upon grace: As the Paper from the Press receiveth Letter for Letter; or as the Wax from the Seal receiveth Print for Print; or, as the Glass from the Image receiveth Face for Face; so Christians receive from Christ Grace for Grace. There is in Christians in some measure and propor∣tion,

a grace answerable and agreeable to the same in Christ. Thus generally: but now particularly.

[ 1] There is in Christ (for those who are Christs) a fulness of Power. All power in Heaven, is given unto Christ. He is the Object of the Angels adora∣tion. He hath the Angels at his Command, and can send them forth as an heavenly Host, to assist his people. Peter (saith Christ) thinkest thou not that I can now pray to my Father, and he shall give me more than twelve Legions of Angels? The Roman Army consisted (ordinarily) of twelve Legions; such an Army of Angels could Christ have had, and this had been a vast Army. A Legion (they say) is six thou∣sand armed Souldiers; but here are more than twelve Legions; it may be a definite number put for an indefinite; more than twelve Legions of An∣gels seem to import an infinite number of Angels. But, as Christ hath power in Heaven, so on Earth: As he is the Object of the Angels adoration, so of the Saints admiration. Christ hath power over the Princes and Potentates of the Earth, how magnifi∣cent and mighty soever they be in their own eyes, or in the eyes of others: He is (therefore) stiled King of Kings, and Lord of Lords. Christ (also) hath power over Hell. That at the name of Jesus every knee should bow, both things which are in Hea∣ven, (Angels, and the spirits of just men made perfect) and on Earth (Saints and Sinners) and under the Earth (infernal spirits.) As Christ is the Object of the Angels Adoration, and of the Saints Admi∣ration, so of the Devils Consternation.

[ 2] There is in Christ (for those that are Christs) a fulness of pardon. Sin is evil; all evil; alway evil; the pardon (therefore) of sin must needs be a singu∣lar, and a signal mercy; a precious, and a plural mercy. It was Christ that said to the Palsical man, Thy sins are forginen thee. The Popes pardon is not worth a penny, whatsoever that John thought, who bringing Indulgences into Germany to be sold, said, that he had so large a Commission from the Pope, that though a man had deflowred the blessed Virgin, yet (for money) he could pardon his sin. The par∣don of sin, is a great thing; what would not a

condemned Malefactor give for a pardon! No voice but the voice of Christ, will still the voice of Despe∣ration. It was Christ that said to the City-Sinner, Thy sins are forgiven. The barbarous and murde∣rous Papists say, that a doubting of the pardon of sin, is not an Infirmity, but a Vertue: But, hath not doubting cost the soul dear? Now Christ (in a four∣fold respect) pardons sin.

Christ pardons sin in respect of his Deity. [ 1] Christ is God, and therefore pardoneth. Who can forgive sins but God only?

Christ pardons sin in respect of his Dignity. [ 2] Christ is exalted, and therefore pardoneth. Him hath God exalted with his right hand, to be a Prince and a Sa∣viour, to give repentance unto Israel, and forgiveness of sins. There have been many Princes (besides) Christ, but never was there a Saviour (besides) Christ, that could give repentance, and remission of sin.

Christ pardons sin in respect of his Mercy. [ 3] Men are doubting and drooping; desponding and despairing; therefore Christ pardoneth. A wounded spirit is an intollerable burden. A wounded spirit who can bear? Suffer Spira to speak; The hand of God is out against me, not for Correction, but for Condem∣nation. Let Bilney and Glover (also) speak, if De∣sertion be not a Hell within.

Christ pardons sin in respect of his Merit. [ 4] He did; yea died, therefore pardoneth. Make no mixtures of the blood of Hales, and Becket, with the blood of Christ, though they (by Italy) were canonized for Saints. Every forgiven soul may say, my Merit is the Mercy of my God. The Apostle (speaking of Christ) saith, In that he died, he died unto sin once, but in that he liveth, he liveth unto God: Likewise reckon ye your selves to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord. The payment of popish Merits is not current, but copper Coin, which will not go in Heaven, but will cer∣tainly be turned back to Hell again. The Sacerdo∣tal Absolution (saith one) among the Papists, is the most hideous, the most dangerous, and the most perfidious Cheat of Rome, that ever she could

light on, in order to the damning of poor (credu∣lous) souls, that thus superstitiously depend upon the vain Breath of their Priests, for the security of their salvation.

[ 3] There is in Christ (for those that are Christs) a fulness of Light. A dark state, is a dismal state; a dungeon state, is a dreadfull state. If Christ (the Sun of Righteousness) do not shine in our Horizon, we are in the dark; yea, we are darkness 〈◊〉〈◊〉 self in the very Abstract. For ye sometimes were darkness, but now are ye light in the Lord; walk as children of light. There was darkness upon the face of the whole earth, until God said, Let there be light. Now, that the Habit should come out of the Priva∣tion, Light out of Darkness; Life out of Death; Joy out of Sorrow; Peace out of Trouble, these are the wonderful works of God. Christ calls himself the Light of Life. He that followeth me shall not walk in darkness, but shall have the light of life. As the firmamental Sun is the worlds light, so Christ is the Churches light: As the Eye, is the light of the Bo∣dy, so Christ is the light of the Soul. Oh Soul! un∣der all thy doubts, and darkness; when there is the greatest Film upon thine eye; when thou art in darkness and hast no light, then thou hast a Christ to go unto, in whom there is a fulness of light for His. Did a Job say, I was eyes to the blind, feet was I also to the lame? What may a Jesus then say?

[ 4] There is in Christ (for those that are Christs) a fulness of Love. The Love of Christ, that is a sweet Monosyllable indeed; that is a sweet morsel indeed. Love, that is a sweet Dish indeed: Did I say a Dish indeed? I may say a Feast indeed. Did ever one live, as Christ lived? for he lived and sinned not: Did ever any one love, as Christ loved? for he loved, and washed from sin in the blood of himself. Christ loved His, as he loved Himself; yea, he seemed to love His above Himself, for he loved them, and out of love gave himself to death for them. Who loved me, and gave himself for me. Christs feet were washed with Marys tears, such was (her) love to Him; but Marys heart was washed with Christs blood, such was (his) love to Her. Who loved us, and washed

us from our sins in the blood of himself. There have been great Lovers in the world; what a love had Jacob for Benjamin! Kill the Son, and the same grave may serve for the Father. What a love had David for Absalom! The Father would have a pil∣low of Lust, that the Son might have a pillow of Down. What a love had Jonathan for David! Thy love to me was wonderful, passing the love of women. But, what 〈◊〉〈◊〉 a Feather to a Mountain? what is a Spark to the Furnace? what is a Drop to the Ocean? such is the love of Man, to the love of God-man. Christ (infinitely) out-bids all; out-vies all. In his favour is life; yea lifes; so the Hebrew. Because thy loving-kindness is better than life; than lifes; so the Hebrew. Christs Looks, were Loves; his Life, was a life of Love. Was he not born into the world rather to love, than to live?

[ 5] There is in Christ (for those that are Christs) a fulness of Wisdom. Satan, is subtle; The children of this world are wiser in their generation, than the children of light; but Christ is ••iser than all; wisest of all: He, can turn their wisdom into folly, and out∣shoot them in their own Bow. The Wisdom that man hath, is a poor pittance; a poor moity; but in Christ are hid all the treasures of wisdom and know∣ledge. Soloman was a Sage in his day; He was wi∣s••r than all men. David (according to the womans judgment) was wise as an Angel of God: But, Chr••st, is wise as God; yea, he is the Wisdom of God; yea, he is the God of Wisdom. Wisdom (Wisdoms, so the Hebrew) hath builded her house. Christ, the su∣pream Wisdom; the Wisdom of God; yea, the God of Wisdom, hath builded her house (prepared him a Church;) he hath hewn out his seven pillars; (Patriarchs, Prophets, Seers, Apostles, Evangelists, Pastors and Tea••hers;) or (by seven) may be un∣derstood the manifold gifts of the Spirit; for it is ordinary in Scripture, to take seven for a perfect number; for a number of perfection. Is not that a (lofty) as well as a (lovely) strain, when Christ thus speaks of himself? Counsel is mine, and sound Wisdom; I am Ʋnderstanding, I have strength. Oh Soul! though the best, and wisest of men, have too

little of that wisdom from above, which is first pure, and then peaceable, yet there is in Christ (for those that are Christs) a fulness of Wisdom.

[ 6] There is in Christ (for those that are Christs) a fulness of Righteousness. He is stiled Jesus Christ the righteous. Little children, I write unto you that ye sin not: Whatsoever ye do, or suffer, do not sin; ye had better be sick than sinning; better be suf∣fering than sinning; better be dying than sinning; better be dying (for) a Christ, or dying (in) a Christ, than sinning against (a) Christ: Little children, I write unto you that ye sin not; but if any one sin (so the Greek) whether Jew, or Gentile; whether man, or woman; We have an Advocate with the Fa∣ther, Jesus Christ the righteous. Christ is not (only) righteous, but (also) Righteousness: In his days Judah shall be saved, and Israel shall dwell safely; and this is the name whereby he shall be called, Jehovah our righteousness.

There is in Christ a twofold Righteousness, im∣puted, and imparted; an imputed righteousness, in order to Justification; an imparted righteousness, in order to Sanctification. Both these are together legible; Who is made of God unto us wisdom, righ∣teousness, sanctification and redemption. That there is a fulness of righteousness in Christ, is evident, be∣cause he fully answèred what the Law could chal∣lenge of those that are His; now the Law required of these a threefold righteousness; habitual, practi∣cal, passive.

Habitual; that is, [ 1] a Conformity of our Natures to the Holiness of the Law. Now this was found in Christ, in whom there is a fulness for his. He was a Lamb without blemish, and without spot. Christ, was free from all sin; without blemish, and spot; without original, and actual sin; he was sound with∣in, and without.

Practical; [ 2] a Conformity of our Wills to the Edicts of the Law. This (also) was found in Christ. There was not the least Aberration in his works, words, or thoughts. The Prince of this world cometh, and hath nothing in me. Christ had no Corruption, that might be sewel to his Temptation; though tempted (unto)

sin, yet was he not tempted (into) sin.

Passive; [ 3] a Conformity of our sufferings to the Threats and Curses of the Law. This (also) was found in Christ, in whom there is a fulness for His.

But what did the Law threaten?

The Law threatned a privation of Comfort, and an instiction of Torment.

A privation of Comfort. [ 1] This answers to our omission of good. Time was when Christ was de∣prived of that Comfort and Influence, which (at other times) he had from the Deity, so far as to cry out, My God, my God, why hast thou forsaken me?

An infliction of Torment. [ 2] This answers to our commission of evil. This (also) was found in Christ, in whom there is a sulness for His. Time was when Christ lay under torment, and sense of wrath, which caused him to sweat water and blood. Thus, is the Law (exactly) answered by the fulness of Christs righteousness.

Notes

• Directions
• Lewis the 11th.
• Non puta∣ram.
• Mark 16.16. Luk. 13.3.
• 1 Cor. 16.22.
• Joh. 14.6.
• Amos 6.3
• Demonax.
• Isa. 56.12.
• Direct. 2.
• Gen. 22.2.
• Job 9.12.
• Act. 22.20.
• Josh. 1.2. Psal. 116.15.
• Direct. 3.
• Job 21.13. Anxius vixi, du∣bius mo∣rior; Oh ens entium miserere mihi! Sed, &c. Arist. Job 18.14. Caryl, in loc.
• 2 King. 4.18, 19, 20.
• Mors Sceptra Ligonibus aequa.
• Eccl. 12.7
• Job 17.14. Nativitas mala; Vita pejor; mors pessima.
• Rev. 9.6.
• Luk. 16.22, 23.
• Direct. 4.
• Isa. 53.3.
• Acts 13.36.
• Quest. 1.
• Sol. Joh. 6.40.
• Joh. 6.54.
• Joh. 5.24.
• Joh. 1.12.
• Joh. 6.35.
• Quest. 2.
• Sol. Luk. 2.11
• Joh. 4.42.
• Act. 4.12. Isa. 51.12.
• Quest. 3.
• Sol. Isa. 45.22
• Quest. 4.
• Sol. Joh. 6.37. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Quest. 5.
• Sol. Luk. 19.10.
• Quest. 6.
• Sol. Joh. 6.44.
• Quest. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Sol.
• Hic labor; Hoc opus.
• Eph. 2.8.
• Col. 2.12.
• Phil. 4.13. Heb. 12.2.
• Quest. 8.
• Sol.
• Heb. 2.17.
• Rom. 5.20
• Num. 20.10. Psal. 116.11. Job 3.3.
• Jam. 5.11
• Jon. 4.9.
• Mat. 11.29
• Aug.
• Praelu∣dium Coeli.
• Joh. 4.10.
• Tit. 2.14.
• Bloyse, Modern Policies.
• Hag. 2.7.
• Bonum, in quo omnia sunt bona.
• Psa. 73.25 Gen. 30.1.
• Marg. Prov. 25.11.
• Psal. 37.4.
• Psal. 94.19.
• Isa. 42.1.
• Cant. 2.3.
• Rev. 1.5.
• Socrates. Plato.
• 1 Sam. 18.1. Prov. 20.6
• Prov. 17:17.
• Amicus veterimus optimus. Prov. 18.24. Matth. 8.24, 25, 26.
• Dan. 3.24, 25.
• Seneca.
• Joh. 15.8.
• Psal. 1.3.
• Rom. 6.22
• Job 6.21.
• Hos. 14.8. Psal. 87.7.
• Cant. 1.4.
• Joh. 15.4.
• Aut Cae∣sar aut Nihil.
• Isa. 40.18.
• Cant. 5.10
• Isa. 49.6. Hos. 13.4.
• 1 Sam. 15.29. Margent.
• Mat. 16.18.
• Super hanc Petram, not super hunc Pe∣trum. 1 Cor. 10.4.
• 1 Cor. 1.24.
• Jo. 16.33.
• Acts 16.14.
• Rev. 1.18.
• 1 Thes. 1.10.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Col. 2.9.
• Joh. 1.14. Non Spe∣cie, sed Gradu.
• Joh. 1.16. Plenitudo Abundan∣tiae & Re∣dundan∣tiae.
• Mat. 26.53.
• Rev. 17.14.
• Phil. 2.10.
• Luk. 5.20. John Te∣celius; the first part of Clark's Eccl. Hist. p. 227.
• Luk. 7.48.
• Mark 2.7.
• Act. 5.31.
• Prov. 18.14.
• Rom. 6.10, 11. D. Mocr, upon the 7 Epist. to the 7 Churches; p. 129.
• Mal. 4.2.
• Eph. 5.8.
• Gen. 1.3.
• Joh. 8.12.
• Isa. 50.10.
• 2 Cor. 5.21.
• Rev. 1.5.
• Gal. 2.20.
• Gen 44.30. 2 Sam. 18.33. 2 Sam. 1.26.
• Psal. 30.5. Chajim, Psal. 63.3.
• Luk. 16.8. 2 Sam. 15.31.
• Col. 2.3. 1 King. 4.31. 2 Sam. 14.20. 1 Cor. 1.24. Ch••chmot, Prov. 9.1.
• Pro. 8.14.
• Jam. 3.17
• 1 Joh. 2.1
• Tis.
• Jer. 23.6.
• 1 Cor. 1.30.
• 1 Pet. 1.19.
• Joh. 14.30
• Quest. Sol.
• Mark 15.34.
• Luke 22.44.