bee farre from thee O Lord was the saying of Abraham to God Gen. 18.25 But farther surely it is and alwayes hath been from the Judge of all the world who is the eternall living rule of justice it selfe to put the innocent and righteous to the lingring and cruell tortures of an ignominious death for redeeming wicked and cruell men from deserved death or to purchase not the impunity onely but the advancement of willfull rebelle by the severe punishment of his deare and onely obedient Sonne This objection as was in the former Treatise intimated would pierce deepe if wee were disarmed of those Christian principles which these moderne heretiques have cast aside to wit the plurality of persons in the Trinitie and the Onenesse of person in the Sonne of God CHRIST JESUS God and man even whilest he was invested with the forme of a servant We beleeve and confesse as they doe there is but one God and yet in this God wee acknowledge as they doe not unum alium one person of the Father another of the Sonne another of the holy Ghost such a distinction of capacities that the Father not the Sonne exacts satisfaction for mans violation of the eternall and indispensable rule of equity and justice that God the Sonne not God the Father did become mans surety and undertake to make full satisfaction for all his sinnes 4. Now he that will make satisfaction to another must have somewhat to give of his owne so his owne as it is not the others to whom it is given What then had the Sonne of God to give by way of satisfaction unto God the Father or to the holy Ghost which was so his owne as it was not theirs Onely that part of our nature which hee tooke from the substance of his mother into the unitie of his Divine person In all other parts of our nature over all other parts of this universe God the Father and God the Holy Ghost had the same interest or right of dominion with the Sonne Now this part or our nature being thus assumed into the unitie of the Second Person The Sonne of God and the Sonne of the blessed Virgin doe not differ as party and party There is unum aliud one nature of the Godhead another of the manhood non unus alius not one person of the Godhead another of the manhood The Divine nature in the person of the Sonne is the onely party which undertooke our redemption the humane nature assumed into the unity of his Person was but his qualification an appendance or appurtenance no true part of his Person And as heretofore hath been observed albeit the flesh of the man Christ Jesus was Caro humana non divina flesh of the same nature and substance with our flesh yet were his flesh and blood more truely the flesh and blood of the Sonne of God than of the man CHRIST JESUS the humane body more truely and properly his owne than our bodies are ours Now our flesh and bodily parts are said to bee our owne not so much because they are parts of our nature as because they are appurtenances of our persons or because wee have a peculiar personall right or power so to dispose of them as to make them no parts of our nature Wee accompt it no unnaturall part in wise men to cut off any rotten or putrified member rather than suffer the whole body besides utterly to perish In some certaine cases publicke Societies or Communities of men none of which have the like peculiar authority over the meanest free private member as every owner of a body naturall hath over his teeth his toes his fingers or other lesse principall part necessary for some uses onely not for the preservation of the whole have by publique consent designed sometimes some principall members of the Communitie sometimes members lesse principall not condemned of any crime as sacrifices for redeeming others from present danger or for securing posterity from servitude or oppression And when outrages have been committed by great Armies the Authors or principall Incentives of the mutinie being unknowne or not convicted by legall proofe the expiation hath usually been made by decimation Every tenth man hath by wholesome discipline of warre been punished according to the demerits of the crime committed But albeit every tenth man since Adam had been by him and his successors consent devoted to death or lingring torture farre worse than death their execution could have made no expiatiō no satisfaction unto God for the transgressions of the whole Community The attempt of the medicine would have increased the malignity of the universall disease Yea albeit the Son of God could have been by man intreated to practice this cure which is used by private wise men for preservation of their naturall bodies or by great Commanders for preuenting mutinies or losse of Armies all this had not been sufficient to have redeemed the world or the whole Community of men from utter ruine and destruction or which is worse then both from everlasting servitude unto Satan Men by art or rather Artists by the guidance of Gods providence have found out remedies against venemous diseases by medicinall confections of venemous ingredients The poysonous bitings of the Scorpion are usually cured by the oile of Scorpions and of the flesh of some Serpents Physicians make soveraigne antidotes for preventing poison or for curing venemous diseases But the venome which the old Serpent had diffused not through the veines onely but through the whole nature of man was not curable by this course of physick The old Serpent was to be destroyed but not to become any ingredient in this Catholique medicine whereby the humane nature was to be cured That by the wisdome of God was taken out of the nature and substance wounded not from the substance which did wound or sting But this part of the nature wounded which was to bee the medicine for the rest was first to bee perfectly cured and throughly purified by personall unition to the Sonne of God And being thus purified and cleansed from all spot of sinne it was disfigured and mangled that the blood of it might bee as a balsamum and quintessence to heale the wounds and sores of our corruption If it were the will and pleasure of the Sonne of God to submit his most holy body unto the good will and pleasure of his most holy Father if with his consent and approbation it were bruised and mangled here was no wrong done to any man but on Gods part rather a document of his unspeakable love unto mankinde Love unexpressible on God the Fathers part that would suffer his onely Sonne to take upon him the true forme of a servant and undergoe such hard service for us Love unexpressible on God the Sonnes behalfe that did so willingly expose his humane body to paine and torture for our redemption Here was no wrong at all either to the Sonne of God from God the Father or
〈◊〉 in the forme of God the originall implyeth the very essence or nature of God As much as wee are taught to beleeve in the Nicene or Athanasius Creed where it is said Hee was of one substance with the Father c. He was so in the forme of God or so truely God that he thought it no robbery no usurpation of any dignity which was not his owne by right of nature to account himselfe equall with God It was no robbery so to account himselfe because hee knew himselfe so to be Yet saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did as it were empty himselfe or sequester this his greatnesse and became lesse or lower than the sons of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by taking upon him the essentiall state or condition of a servant being first made substantially man that hee might be for a time essentially and formally a servant For though every man be not a servant yet every servant must be a man Now the Son of God being thus found in the forme and garbe of a man and in the formall condition of a servant He humbled himselfe yet lower and became obedient unto death even the death of the Crosse And that was a kind of death unto which by the Roman Laws whereunto he yeelded obedience none but slaves or malefactors of servile condition were lyable And how ever many of this state or condition were put unto this ignominious death yet none besides the man Christ Iesus did ever suffer it out of obedience or willingly but for want of power to resist or eschew it Had it beene in the power of the most abject slaves that ever did suffer it to have called in but half so many Roman soldiers to their rescue as Christ Iesus could have commanded of celestiall Angels they would have sould their lives at a dearer rate than the Emperors did which were slain in battaile or mutiny 3. But the man CHRIST JESUS who was also the true Sonne of God and who in that hee was the wisedome of God did better know the horror or paines of a lingring death before he had experience of it as man than any creature man or Angell can doe when HE was afflicted and tormented yet he opened not his mouth but was brought unto his Crosse like a Lambe unto the slaughter and as a sheepe before his shearer is dumbe so opened he not his mouth Isa 53.7 This far exceeded all obedience of any man whether free borne or a slave His patience in all his sufferings did farre exceed the patience of dumb creatures of Lambs themselves of wormes or meaner sensible passives For none of them doth dye a violent death without striving or reluctance without endeavour to annoy such as afflict or torment them Whereas this Lamb of God to shew himselfe to be the mirrour of patience and obedience did pray for his persecutors after the pangs of death more then naturall had seized upon him after he had been buffetted spit upon scourged and every way most disgracefully abused whilst hee endured the lingring and cruell torments of the Crosse exasperated with bitter scoffes and revilings of his unrelenting persecutors uncessantly pouring vinegar in stead of oyle into his wounds gave not the least signification of discontent either by word or gesture towards God or man unlesse some haply will put a sinister interpretation upon that exclamation when he was ready to dye My God my God why hast thou forsaken me But of the purport of this exclamation by Gods assistance in its due time and place In the interim without prejudice to any mans person or authority I rest perswaded that this speech beareth no character of discontent much lesse of despaire To conclude this point As there never was any sorrow like to his sorrow in his sufferings so was there no obedience nor ever shall be any obedience like to his from the beginning to the end of his sufferings This did farther exceed all his sorrows than his sorrowes did the paines and sorrowes of other men CHAP. 2. That the dignity from which the Sonne of God had descended and unto which the Sonne of man was to be exalted were testifyed by many signs and documents during the time of his humiliation 1. VNto this admirable lowlinesse of obedience God awarded a correspondent degree of exaltation For so the Apostle inferreth in the words immediately following Philip. 2.9 c. Wherefore or for this cause God also hath highly exalted him and given him a name which is above every name that at the name of JESUS every knee should bow of things in Heaven and things in earth and things under the earth and that every tongue should confesse that Jesus Christ is Lord to the glory of God the Father The same Apostle Rom. 14.9 tells us To this end Christ both dyed rose and revived that he might be Lord both of the dead and living As man he was made Lord from his resurrection but as the Sonne of God and a distinct person from his Father he was Lord from eternity as to omit other places before cited our Apostles inference in the 14. of the Romanes ver 10.11 will make cleare to any Christian that can take it into due consideration We shall all stand before the judgement seat of Christ How is this proved or whence had our Apostle himself this revelation From the Prophet Isaiah Chap. 45. ver 10. For there it is written As I live saith the Lord every knee shall bow to me and every tongue shall confesse unto God Christ then not as man but as God was that Lord in whose name the Prophet speaketh this As I live saith the Lord every knee shall bow to me 2. Had this Lord the onely Sonne of God taken our nature upon him though adorned even from the first moment of its assumption with such majestie and glory as now it is yet the assumption of it would have beene an humiliation of the Sonne of God not physicall but rather as I said civill or ad modum civilis humiliationis an incomparable and unparalleld affabilitie an incomprehensible loving kindnesse But for this Lord to be incarnate for us of a Virgin to take our nature upon him charged with mortality and infirmities to surcharge our ordinary humane conditions with the extraordinary estate of a servant to burden this hard servitude with paine and torture with disgrace and ignominies more than servitude humane is capable of This was that unexpressible humiliation and incomprehensible loving kindnesse towards us miserable men which our Apostle so emphatically setteth forth for our patterne in submitting our wills to his most holy will as he did his unto his Fathers And our Lord himself requireth that we should be humble as he is humble not according to the measure of his humiliation for that is as impossible for us as to be as perfect as our heavenly Father is perfect or as holy as he is holy Yet must we be truely holy as our
heavenly Father is holy and sincerely humble as the Sonne of God our Lord and Saviour was humble Our humiliation or obedience to his will though it must be true not hypocriticall yet in this life at the best and in the best of men is imperfect in comparison of the obedience of heavenly Angels though theirs be but finite But the depth of the humiliation of the Sonne of God is as he is immensurable truely infinite Higher than God he could not be but so high he was in glory and dignity from eternity yet lower than man than the most abject of the Sons of men he vouchsafed for a time to be that we might be at least made equall to the Angels even Lords and Kings unto God of slaves by birth and condition unto infernall Tyrans 3. But could hee not have thus advanced us without any depression or humiliation of himself could not we sonnes of men be made happy without the misery and sorow of the Son of God The answer to this Quaere will finde place hereafter That which for the present deserveth our consideration is that in all the severall degrees of his humiliation God the Father was still pleased to exhibit some visible documents or sensible manifestations of that glory and dignity whereof his Sonne for a time had devested himselfe and of that glory unto which as man for his faithfull service done in our nature he was to be exalted His birth we know was meane in the eyes of men his entertainement at his first comming into the world for lodging especially more despicable than the lodging or entertainement of poenitentiary Pilgrimes Yet then welcomed into the world by an hoast of Angels sounding out gratulatory Hymnes unto God for the comfort of us miserable men for whose sakes he who was their supreme Lord did vouchsafe to descend thus low and while they congratulate us they doe truely adore him But seeing the ditties of their congratulatory hymnes were heard onely by some few and those men of meaner rank in Jury God would have his glory proclaymed by those wise and potent men which had seene his star in the East and from the glorious appearance or secret significations made to them of it came in person first to Ierusalem then to Bethleem to tender that homage and service to this Infant which they scorned to performe to Herod or Augustus Caesar of whose greatnesse no doubt they had heard but did not admire or esteeme it in comparison of this late borne King of the Jews These and other glimpses of that glory which was due unto him perpetually as man though publiquely manifested did not so much affect the stubborne hearted Jews as the meanness of his ordinary condition or state of life did offend them No question but that voice which came from heaven at his Baptisme This is my beloved Son in whom I am well pleased was heard by more than by Iohn Baptist and both testifyed and proclaimed by him to them that heard it not and yet forgotten by most within three yeares space so deepely forgotten that they did not call to memory at least not lay it to heart upon the second publication of his glory For some few daies before his sufferings the like encomiasme of that glory which was due unto him as he was the Son of God was proclaimed from heaven upon his prayers to this purpose when his soule was heavy and troubled with expectation of approaching sorrows Iohn 12 26. c. If any man serve me let him follow me and where I am there shall also my servant be If any man serve me him also will my Father honour Now is my soule troubled and what shall I say Father save me from this houre but for this cause came I unto this houre Father glorifie thy name Then came there a voice from heaven saying I have both glorifyed it and will glorify it againe This document of his glory was more publique than the former and the end and scope of it more solemnly avouched by himself ver 29.30 The people therefore that stood by and heard it said that it thundred Others said an Angel spake to him JESUS answered and said This voice came not because of me but for your sakes 4. Yet even this gleame of his glorious brightnesse wherewith the peoples eyes were for the present dazeled was shortly after so overclouded with the ignominies and indignities done unto him at his attachment arrainment and execution that his very Disciples had almost quite forgotten it For so two of them give this and other glorious documents of his dignities for lost after they had heard the news of his resurrection We trusted say they that it had beene he which should have redeemed Israel Luke 24.21 And what reason or pretence had they not to trust so still Onely because the chiefe Priests and Rulers had delivered him to be condemned to death and had crucified him ver 20. A strange drowsinesse had fallen upon them in that they could not foresee that the day of his glorious Raigne over Israel thus foretokened by these and the like scattered rayes or dawnings was to be ushered by a troublesome night of sorrows and sufferings and with this stupidity himselfe upbraids them Then he said unto them O fooles and slow of heart to beleeve all that the Prophets have spoken Ought not Christ to have suffered these things and to have entred into his glory Luke 24.25 26. Now all the sufferings and other Eclipses of this Sunne of righteousnesse were as clearely foretold as his future glory both by expresse testimony and typicall matter of fact By expresse testimony Isaiah 53.1 2 3. Who hath beleeved our report and to whom is the arme of the Lord revealed For he shall grow up before him as a tender plant and as a roote out of a dry ground He hath no forme nor comelinesse and when we shal see him there is no beauty that we should desire him He is despised and rejected a man of sorrows and acquainted with griefe and we hid as it were our faces from him He was despised and wee esteemed him not 5. But were those other interposed flashes of this day starrs brightnesse exhibited at his birth or first arising at his Baptisme and at his passion as clearely foretold as the Eclipse of it in his sufferings That the Angelicall song or service of Angels at his nativity were foretold by the Psalmist Psal 97.7 I ever tooke it following the paths of the ancient as a plaine case void of scruple untill Ribera stumbled me in my course with a criticisme upon the Apostles allegation of this passage Heb. 1.6 And againe when he bringeth in the first begotten into the world he saith And let all the Angels of God worship him So our English so Erasmus and some of the most accurate Greek Interpreters according to the sense and meaning of our English But this learned Commentator renders it thus I must confesse verbatim according to
to him if his case or condition were the same But if of a private master he should become a publike Judge and shew the same favour to him that had been his servant being arraigned for the like offence committed against another hee should hereby grievously transgresse both the Law of God and man The true reason whereof is not because the former rule Of doing as hee would bee done unto doth hold as one of late out of the spirit of contradiction rather than judgement hath taught not universally or alwayes but ad plurimum for the most part or now and then or more certainly in private men than publike Magistrates For they especially are most strictly tied to that fundamentall rule of justice and equity of doing as they would bee done unto But seeing as the great Casuist Gerson somewhere observes Every Judge sustaines a double person one of his owne as he is subject to the like infirmities with other men another of the Publike Weale or Community wherein hee liveth Hence it is or should bee that how mercifull or gracious soever he be by naturall disposition or grace yet when he ascends the seat of Justice hee must lay aside his private person all private considerations and arme himselfe with the publike Now the object of the observance of the former rule of doing as hee would bee done unto is not the person or party accused or arraigned but the persons whom hee wronged or may hereafter wrong The greatest Judge in this case must do to the Commō Weale whereof he himselfe is a member as he desires is should be done to himselfe in like case that is to right them when they are wronged and to protect them from further danger by putting wholesome lawes in execution for cutting off noisome members of publike Society 4. But what of all this God is no member of any Community being in himselfe farre greater and better than the whole Universe of things visible and invisible and for this reason not bound to conforme himselfe to any of the former rules which greatest Princes are by his Law bound to observe However hee is immutable goodnesse it selfe more than the rule of all those rules of mercy justice and goodnesse which hee enjoines us to follow It is most true he can doe whatsoever he will yet cannot any thing be willed by him that is contrary to goodnesse justice or mercy Though his mercies exceed the mercies of the best of men yet some sinnes there are which exempt men from participation of his mercies sinnes unpardonable to mercy it selfe So saith our Saviour Mar. 3.28 29. Verily I say unto you all sinnes shall be forgiven unto the sonnes of men and blasphemies wherewith soever they shall blaspheme But hee that shall blaspheme against the holy Ghost hath never forgivenesse but is in danger of eternall damnation And S. Matthew more fully Chap. 12. ver 31 Wherefore I say unto you All manner of sinne and blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men And whosoever speaketh a word against the Sonne of man it shall bee forgiven him but whosoever speaketh against the holy Ghost it shall not bee forgiven him neither in this world neither in the world to come It is not the sole infinitie of that Majestie against which wee sinne that makes the sinne so unpardonable For the Father is of infinite Majesty the Sonne is of infinite Majesty and the holy Ghost can bee no more their Majesty and glory is coeternall and coequall The sinne here meant then cannot bee any speciall sinne more offensive against the person of the holy Ghost then against the person of the Father or the Sonne Nor is it whatsoever else it be any one sinne specifically distinct from other sinnes as murther is from lust or lust from pride and envie but rather a confluence of many grievous sinnes It alwayes presupposeth a great measure of long continued contempt of Gods speciall favour gifts or goodnesse Those whom our Saviour in the forecited places forewarnes as being at the pit brink of this infernall bottomlesse sinne were as S. Marke tells us Scribes that came downe from Ierusalem Mark 3.22 and as S. Matthew addes Pharisees too Matth. 12.24 Both of them had seene or heard our Saviours miracles which were so pregnant that they could not deny the truth of them The particular miracle which occasioned this discourse was the healing of one possessed of a Devill insomuch that being blind and dumbe before he both spake and saw and all the people were amazed and said Is this the sonne of David And when the Pharisees heard it or as S. Marke addes the Scribes which came downe from Jerusalem they said this fellow doth not cast out Devils but by Beelzebub the Prince of Devils Matt. 12.22 Mark 3.24 And S. Marke giving the reason why our Saviour after hee had called the Scribes and Pharisees to him and debated this controversie with them did forewarne them in speciall of this dangerous sinne addeth Because they said he hath an uncleane spirit Mark 3.30 5. Into this fearefull sinne or rather high measure of sinne of whose danger our Saviour so graciously forewarnes these Scribes and Pharisees those convert Hebrews to whom S. Paul wrote that excellent Epistle were ready without his like admonitions to fall It is impossible saith he for those men who were once enlightned and have tasted of the heavenly gift and were made partakers of the holy Ghost and have tasted the good word of God and the power of the world to come If they shall fall away to renew them againe unto repentance seeing they crucifie unto themselves the Sonne of God afresh and put him to an open shame For the earth which drinketh in the raine that commeth oft upon it and bringeth forth herbes meet for them by whom it is dressed receiveth blessing from God But that which bringeth forth thornes and briers is rejected and is nigh unto cursing whose end is to bee burned Heb. 6.4 5 c. Others perhaps in those times had either incurred this sentence here denounced or stood in greater danger than these Hebrews did of whom our Apostle at this time had good hope But beloved wee are perswaded better things of you and things that accompany salvation though we thus speake For God is not unrighteous to forget your worke and labour of love which yee have shewed towards his Name in that ye have ministred towards his Saints and doe minister Heb. 6.9.10 Of our Apostles punctuall meaning or sense in these two verses last cited as of all the rest unto the end of the Chapter I shall have occasion hereafter to treat Of the former verses I have no more for this present or hereafter for ought I know to say then this That their meaning if any be disposed to scan them more exactly may I take it bee best illustrated by the type or parallel exhibited in the dayes of
Moses in those men which were excluded by oath from the land of Canaan Num. 14.20 21 22 23. And the Lord said I have pardoned according to thy word But as truely as I live all the earth shall bee filled with the glory of the Lord. Because all those men which have seene my glory and my miracles which I did in Egypt and in the wildernesse and have tempted mee now these ten times and have not hearkened to my voice Surely they shall not see the land which I sware unto their fathers neither shall any of them that provoked me see it All these which were all the Males of Israel above twenty yeares of age save Caleb Ioshua and Moses who was in part involved in this sentence did beare a true type or shadow of those who offending in like manner against Christ and his Gospel we call Reprobates yet not so true types of such a sinne against the holy Ghost as those which went to search the land of Canaan And the men which Moses sent to search the land who returned and made all the Congregation to murmure against him by bringing up a slander upon she land Even those men that did bring up the evill report upon the land after they had seene the goodlinesse and tasted the pleasant fruits of it died of the plague before the Lord. But Joshua the sonne of Nun and Caleb the sonne of Jephunneh which were of the men that went to search the land lived still and many happy dayes after that time Numb 14.36 37 38. 6. Very probable it is though I will not determine pro or con that the irremissible sinne whereof our Saviour and S. Paul speake for which there remaineth no satisfaction was if dot peculiar yet Epidemicall unto those primitive times wherein the kingdom of heaven was first planted here on earth by our Saviour and the holy Catholike Church was in erection by the ministery of the Apostles or in times wherein the extraordinary gifts of the holy Spirit were most plentifull and most conspicuous Even in those times into this wofull estate none could fall which had not tasted of the heavenly gift of the good word of God and of the powers of the world to come and had not beene partakers of the holy Ghost Nor did such men fall away by ordinary sinnes but by relaps into Iewish blasphemy or heathenish Idolatry and malicious slander of the kingdom of heaven of whose power they had tasted God was good to all his creatures in their creation and better to men in their redemption by Christ of this later goodnesse all men werein some degree partakers The contempt or neglect of this goodnesse was not irremissible the parties thus farre offending and no further were not excluded from the benefit of Christs satisfaction or from renewing by repentance but of the gifts of the Spirit which was plentifully poured out after our Saviours ascension all were not partakers This was a speciall favour or peculiar goodnesse whose continued contempt or solemne abrenuntiation by relapse either into heathenisme or Jewish blasphemy was unpardonable not in that it was a sinne peculiarly committed against the person of the holy Ghost but because it did include an extraordinary opposition unto the indispensable law of justice or goodnesse which God the Father Sonne and holy Ghost are 7. Some sinnes then there be or some measure of them which being made up no satisfaction will be accepted for them It is impossible according to the sacred phrase that the parties thus delinquent should bee renewed by repentance But whether according to this dialect of the holy Ghost that grand sinne whereof our Saviour and the Apostle speakes be absolutely irremissible untill death hath determined their impenitency which committed it or onely exceeding dangerous in comparison of other sinnes I will not here dispute much lesse dare I take upon me to determine either branch of the maine question proposed As whether satisfaction were absolutely necessary for remitting the sinnes of our first Parents or their seed Or whether the Son of God could have brought us sinners unto glory by any other way or meanes than that which is revealed unto us in his Gospel It shall suffice me and so I request the Reader it may doe him to shew that this revealed way is the most admirable for the sweet concurrence of Wisdome Justice Mercy and whatsoever other branches of goodnesse else bee which the heart of man can conceive more admirable by much than wisdome finite could have contrived or our miserable condition desired unlesse it had been revealed unto us by God himselfe 8. For demonstration of this conclusion and for deterring all which pretend unto the priviledge or dignity of being the Sonnes of God from continuance in sinne no principle of faith or passage in the sacred Canon can bee of better use then that 1. Ioh. 3.8 He that committeth sinne is of the Devill for the Devill sinneth from the beginning For this purpose the Sonne of God was manifested that hee might destroy the works of the Devill However the words which severall translations doe render one and the same word in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee of different signification in point of Grammar yet is there no contradiction betwixt them upon the matter Our later English which I alledged readeth that he might destroy the former that hee might dissolve the works of the Devill Neither of them much amisse and both of them put together or mutually helping one another exceeding well Some works of the Devill the Sonne of God is said more properly to dissolve others more properly to destroy Sinne it selfe as the Apostle tells us is the proper worke of the Devill his perpetuall worke for he sinneth from the beginning And for this cause the man that committeth sinne is of the Devill the Devills workman or day labourer so long as hee continues in knowne sinnes Sinne the best of men dayly doe But it is one thing to sinne and doe a sinfull Act another to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the phrase used by our Apostle a worker or doer of evill operarius iniquitatis Such workmen the sonnes of God or servants of Christ cannot be at lest so long as they continue sonnes or servants The points most questionable in those forecited words of S. Iohn now to bee discussed in this preamble to the manner how the Son of God did dissolve or destroy the works of the Devill are two The first from what beginning the Devill is said to sinne or to continue in sinne The second what speciall workes of the Devill they were which the Sonne of God did or doth undoe or for whose dissolution or destruction hee was manifested in our flesh CHAP. IV. From what beginning the Divell is said by S. John to sinne Whether sinne consist in meere privation or have a positive entity or a cause truely efficient not deficient onely 1 THe word Beginning is some times taken universally and absolutely
to the humane nature of Christ from the Godhead or Divine person of the Sonne rather all indignities and harmes which were done unto the man CHRIST JESUS by Satan and his instruments did redound unto the Sonne of God The humane nature was the onely subject of the wound and paine The Sonne of God was the onely subject if wee may so speake of the wrong the onely party or person wronged by Satan and his instruments but no way wronged by the Father much lesse by himselfe as having free power to put that part of our nature which he assumed unto what service soever his Father would require Concerning this last qualification of the Sonne of God I have nothing more to say in this Treatise save onely how it was foretold or foreshadowed The predictions that the Sonne of God or the Messias should become a servant are frequent in the old Testament and will here and there interpose themselves in some ensuing discussions of his undertakings for dissolving the works of Satan The next inquirie is how it was foreshadowed or typically foretold CHAP. IX Gods servant Job the most illustrious Type of the Sonne of God as hee was invested with the forme of a servant 1 THe forme of a servant which the Sonne of God did take upon him was foreshadowed by all those holy men Prophets or other which are by sacred Writers instiled the Servants of God A title not usually given to many Kings or Priests not once I take it by God himselfe unto Abraham though he were the greatest of holy men which were but men the father of the faithfull whether Kings Priests or Prophets the onely Prophet Priest or other which to my remembrance was instiled the friend of God Moses Aaron and David are sometimes instiled the servants of God by God himselfe Yet were these three respectively more illustrious types of the Sonne of God as he was to bee made King Priest and Prophet than of him as hee tooke the forme of a servant upon him Of CHRIST JESUS as hee was in a peculiar sort the servant of God Iob the most remarkable paterne of patience before this Son of God was manifested in the flesh is the most exact type or shadow not for his qualifications onely but in his undertakings Iobs conflicts with Satan and wrestlings with temptations are more expresly recorded and more emphatically exprest than any mans besides before the onely Sonne of God became the Sonne of man and servant to his heavenly Father Satan by speciall leave obtained from God but so obtained by God as challenger did combat or play his prizes with this servant of God at two the most prevalent weapons which his cunning and long experience upon all aduantages which the weaknesse of men from the fall of Adam did afford him could make choise of And these two weapons were hope of good things and feare of evills temporall which this great usurper did presume were at his disposall either by right of that conquest which hee had gotten over the first man or could obtaine by Gods permission to ensnare the first mans posterity The direct and full scope of all our hopes is felicitie and so is misery the period of all our feares Unto felicity three sorts of good things are required Bona animae bona fortunae bona corporis The endowments and contentments of the reasonable soule health with ability and lawfull contentments of the body competency of meanes or worldly substance which are subservient to both the former endowments and contentments of soule and body No misery can befall man but either from the want of some one or more of these three good things which are required to happinesse as the Philosophers conceived it or from their contraries All the evills which men naturally feare are either evills incident to the body as sicknesse paine torments death want or losse of goods or worldly substance losse of good name disgrace or ignominy imputation of folly which are no lesse grievous to the rationall part of man than paine or griefe are to the part sensitive more grievous by much to ingenuous men than losse of goods than want or penury For as an heathen Satyrist well observed Nil habet infoelix paupertas durius in se Quam quòd ridiculos homines facit The shrewdest turne that poverty can doe to any mortall creature is to expose him unto contempt or scorne By feare of all these three evills Satan driveth most men into his snare of servitude as many if not more as hee drawes into the same snare by hope of good things By every one of these three evills by the very least of them if we take them single hee had caught so many as hee thought sufficient to make up this generall induction That none could escape his snares or springes so hee might be permitted by God to take his opportunities for setting them 2. Iob was a man as happy as any man before him had been according to that scale of happinesse which Philosophers could hope for in this life or could make any probable ground of better hopes for the life to come There was a man saith the Text in the land of Vz whose name was Iob and that man was perfect and upright and one that feared God and eschewed evill This is a fuller expression than any Philosopher could make of the principall part of happinesse that is of a minde richly endowed with all kinde of vertues moral and more than so with spirituall graces And there were borne unto him seven sons and three daughters these were more than bona corporis more than parts of his personall constitution which besides these was exceeding good His substance also was seven thousand sheepe and three thousand Camels and five hundred yoke of Oxen and five hundred shee Asses and a very great houshold or husbandry great store no doubt of servants which were part of his worldly substance so that this man was the greatest of all the men of the East Here was a great measure of those things which Philosophers call bona fortunae goods of fortune or as we now say goodly meanes faire revenues Iob was a richer man for those times in respect of others than any man this day living is in respect of our times Yet this goodly Cedar in his full height was sound within and straight without unshaken by any blasts of former temptations untill the Lord himself appointed him to bee a Dueller with Satan The challenge made by Satan is very remarkable There was a day when the sonnes of God came to present themselves before the Lord and Satan came also among them And the Lord said unto Satan whence commest thou Then Satan answered the Lord and said From going to and fro in the earth and from walking up and downe in it And the Lord said unto Satan Hast thou considered my servant Iob that there is none like him in the earth a perfect and upright man one that feareth God and
eares were filled with these and the like acclamations Hosanna to the Sonne of David He began to be troubled in spirit whilest the forme or nature of man did suggest one thing and the forme of a servant correct what the forme of man did suggest and sway him another way What shall I say Father save me from this houre So the reasonable soule of man could not but wish it could not but apprehend this houre as an houre of evill and evill as evill cannot bee desired by the will of man Reason cannot but desire or wish the prevention or removall of it But though he were the Sonne of God yet as the Apostle speakes Hee learned obedience by the things which he suffered Hee resolves not to doe according to his owne liking but as his Father should appoint him And hence hee instantly overballanced the former naturall desire or inclination of the forme of man with the serious consideration of his office or present calling as he had taken upon him the forme of a servant For as it were recalling himselfe he addeth but therefore came I unto this houre to wit that hee might suffer all the evills incident to man in this world 5. Afterwards when his agony came upon him his wonted naturall inclination of the forme of man or sway of the reasonable soule became more strong and hence he puts his former wish or intimation Father what shall I say save me from this houre into the forme of a prayer Father if it be possible let this cup passe from mee and yet overswaies this naturall inclination or desire as hee was man with a stronger desire or delight to doe the office of a servant and counterchecks that prayer which hee had conceived as man with a prayer which hee had conceived ex officio with a prayer of consecration neverthelesse not as I will but as thou willest as if hee had said Though it bee just and reasonable which I desire so just as thou wouldest not deny the like to any other man in my case yet seeing I am thy servant and the Sonne of thy handmaid in such a manner as no other man hath beene I wholly submit my selfe unto thy will and consecrate my selfe unto thy service how hard soever it shall prove Abraham wee know waxed bold with God by often reiterating and renewing the forme of his petition for Sodom First hee prayed that God would spare the Citie for fifty righteous men then for forty then for thirty and lastly descends to ten His boldnesse was grounded upon a dictate of nature or common principle of faith that it was farre from him who was to doe justice to all the world to slay the righteous with the wicked Suppose God had said to Abraham at his first petition thus Abraham at thy request I will for this time spare the men of Sodom upon condition that thou and such as supplicate for them will become their baile and stand between them and that storme of fire and brimstone which must shortly goe out against them from my fiery presence would this hard condition have been accepted by Abraham or accepted with patience Would hee not have opposed this former principle with greater vehemencie and passion To slay the righteous for the wicked that be farre from thee O Lord shall the Judge of all the world thus farre transgresse the rule of justice Yet may we not think that righteous Abraham though instiled the friend of God was so much lesse sinfull than the most sinfull man in Sodom as the man CHRIST JESUS was more righteous than Abraham And what then could restraine this just and holy One for making the same plea for himselfe which Abraham for himselfe might have made which without offence unto his Lord hee did often make on the behalfe of so many righteous men not as were but as he supposed possibly might be in Sodom Onely this the Sonne of God who is equall with God to the end and purpose that hee might dissolve the works which the Devill had wrought in our nature had taken our nature upon him had made his humane flesh and humane blood the flesh and blood of God himselfe though not as parts of the Divine nature yet as appurtenances of the Divine person and was not onely found in the fashion of man but was invested with the essentiall forme of a servant And it is the perfection of a servant not to doe his owne will but the will of his Lord. Now the body or humane nature of the Sonne of God was not a servant to his Divine person but to the person of his Father whose will hee was in the humane nature to performe whatsoever the performance of it should cost him For unto this purpose onely and no other did hee take both the nature of man and forme of a servant upon him that hee might in them and by them accomplish the will of his Father As for his body that during the time of his humiliation was in bonis patris the goods and possession of the Father as every servant properly so called is the goods and inheritance of his Master His sufferings in this nature were to be extended untill the full price of our redemption was paid The just measure of these his sufferings and full price of our redemption he did as he was man learne by experience CHAP. XII Of Christs full satisfaction for the sinnes of men and whether to this satisfaction the suffering of Hell paines were necessarily required And of the Circumstances of his Agony 1 THe undertakings of the Sonne of God for mans Redemption did for the most part consist in his sufferings Though he were a Sonne saith the Apostle Heb. 5.8 yet learned he obedience by the things which hee suffered Though he were alwayes a Sonne the onely Son of God yet suffer hee did not any longer than whilest he was in the forme of a servant Of all true service or Apprentiship obedience is the speciall property the greatest perfection whereunto the condition of a servant or one under legall command can pretend Now the perfection of obedience cannot by any meanes either bee better exemplified or approved than by patience in suffering Servants saith S. Peter 1. Pet. 2.18 19 c. be subject unto your Masters with all feare not onely to the good and gentle but also to the froward For this is thanke worthy if a man for conscience toward God endure griefe suffering wrongfully For what glory is it if when yee bee buffeted for your faults yee shall take it patiently but if when you doe well and suffer for it yee take it patiently this is acceptable with God For even hereunto were yee called because Christ also suffered for us leaving us an example that yee should follow his steps who did no sinne neither was guile found in his mouth who when hee was reviled reviled not againe when he suffered he threatned not but committed himselfe to him that judgeth
hence follow that he should at all times know either the true quality or exact measure of the paines which hee was at the time appointed by his Father to suffer for accomplishing this great worke undertaken by him For of all things that can bee knowen by men the knowledge of paines either for quality or the distinct measure of them is least possible without experimentall knowledge or sensible feeling of them Many Physicians haue learnedly discourst of the severall sorts of feavers and calculated their degrees more mathematico as Mathematicians doe the quantity of figures or solid bodies or revolutions of the Heavens But the reall paines or languishments of hecticall pestilentiall or other feavers the most learned Physician in the world cannot distinctly know or calculate unlesse hee feele them Or in case by sensible experience he knew the nature or quality or severall degrees of every feaver he is not hereby enabled distinctly to apprehend the maladies which attend the Gout untill he feele them Or suppose he knew these maladies from the highest to the lowest degree this will not indoctrinate him to know the extremities of the Stone so perfectly and distinctly as his meanest Patient doth which hath sensible experience of it though in a middle degree Our Saviour long before his last resort unto the garden of Gethsemane was a man of sorows had plentifull experience of humane infirmities or bodily maladies For he had felt the griefe and paine of all the diseases which he had cured by most exact and perfect sympathy with the diseased His heart was tunable to every mans heart that did seriously impart his griefe of minde or affliction of body unto him Onely in laughter or bodily mirth hee held no consort for ought we reade with any man But the griefe and sorow which in the garden he suffered could not be knowen by sympathy The protopathy was in himselfe and no man not the Apostles themselves could so truely sympathize with him in this griefe as he had done with them or the meanest of their brethren in other grievances or afflictions For never was there on earth any sorow like unto the sorow wherewith the Lord had afflicted him in this day of his wrath Yet was his obedience more than equall to his sorow and this obedience he learned by his sufferings 7. But if in this houre or any other hee learned obedience this seemes to argue that he was either disobedient before or at lest wanted some degree or part of obedience For no man can be said to learne that lesson which he hath already most perfectly by heart To this wee say That how ever the Sonne of God or the man Christ Jesus did never want any degree or part of habituall or implanted obedience yet the measure of his actuall obedience was not at all times the same The obedience which the Apostle saith hee learned was obedience passive and all passive obedience doth properly consist in patient suffering such things as are enjoyned by lawfull authority or in submitting our wills and affections not our bodies onely unto the just designes of Superiours Our Saviour at all times wholly submitted his humane will unto his Fathers will had alwayes undertaken with alacrity whatsoever his Father had appointed him to undertake or undergoe but his Father had never called him to such hard service as in this houre was put upon him Now if obedience passive consist in patience of suffering it must needs increase as the hardnesse of the sufferings increase in case the hardest service bee borne with equall patience or undertaken with the same measure of submission unto his will which enjoines them that meaner services are Againe if the true measure of bodily paines or sorow of minde cannot otherwise be knowen than by experience the Sonne of God himselfe as man and in the forme of a servant was to learne obedience at lest some new degrees of it by gaining experience of unusuall paines and sufferings And such questionlesse were those anguishes whether of soule or body which he suffered in the garden That hee had often prayed before this time wee reade and no doubt had alwayes tendred his petitions to God as to his Father with such humility of spirit as became an obedient Sonne and faithfull servant as did best befit the Ideall paterne of all true obedience But we doe not reade nor have wee any occasion or hint to conjecture that at any time before this hee did so humble himselfe in prayer as at this time he did whether we respect the forme or tenour of his supplications or his voice or bodily gesture in the delivery of them All the circumstances of these his supplications are accurately recorded by the Evangelists He was withdrawen or did withdraw himselfe from his Apostles about a stones cast And yet in this distance his Apostles though drousie and heavie did heare him pray distinctly who had taught them and us to pray for our selves in secret so secretly as that none besides our heavenly Father might heare them As for his gesture or posture of body that at the first delivery of his prayer and supplications was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So S. Luke Cap. 22. ver 41. Hee went forward saith S. Mark a little and fell on the ground and prayed Mark 14.35 So hee might doe and fall on his knees as S. Luke relates But S. Matthew addes he went a little further and fell on his face and prayed saying O my Father if it bee possible let this cup passe from me That he thrice used this forme or tenour of prayer whether at each time hee used the same posture of bodie or rather falling on his knees than on his face is not so cleare though most probably hee did so Now that which these three Evangelists doe intimate or imply in the accurate relations of these circumstances is more expresly recorded by S. Paul Heb. 5.7 to wit that in the dayes of his flesh hee offered up prayers and supplications with strong crying and teares And no wonder if streames of teares gushed from his eyes when his whole body as S. Luke informes us did distill blood The full importance of this sacred passage of S. Paul Heb. 5. from the fourth verse to the ninth seeing it containes matter of deeper mysteries than most Interpreters which I have read have taken any great paines to sound must be part of the subject of another following Treatise concerning his consecration to his everlasting Priesthood Thus much in the meane time I take as granted that the forecited seventh verse of the fifth Chapter to the Hebrews doth in speciall referre unto the supplications made by our Saviour in his Agonie and will be the best Comment I know upon the Evangelists for clearing that point now in question what Cup it was for whose removall hee thrice so earnestly prayed 8. Hee offered up these his prayers saith the Apostle unto him who was able to save him from death This is exactly parallel
busie himselfe about small matters It must be a thing either visible or invisible and if it bee comprehended under either part of this division why are wee taught to beleeve that God the Father Almighty is the Maker not onely of heaven and earth but of all things visible and invisible in them If all things were made by him what could be left for Satan to work or make The apparance of this difficulty moved that acute and learned Father S. Austin sometime to say that sinne was nothing and oftentimes to allot it a cause deficient onely denying it any true positive efficient And many good Writers since his time in our dayes especially overswaid with this Fathers bare authority will have sinnes of what kinde soever to be privations onely no positive entities But they consider not that the selfe same difficulties besides other greater more inevitable inconveniences will presse them no lesse who make sinne to bee a meere privation or to have a cause deficient onely than they doe others who acknowledge it to have a positive efficient cause and a being more then meerly privation 6. What then bee the speciall inconveniencies wherewith their opinions are charged which make sinne either nothing or but a meere privation First wee account it a folly in man a folly incident to no man but an Heautontimorymenon to bee angry or chasing hot for nothing Hence seeing the Almighty Judge doth never punish either man or Devill but for sinne we shall cast a foule aspersion on his wisdome and Justice by maintaining sinne to bee nothing But fewer in our times there be though some I have heard out of the Pulpit which under pretence of St. Augustins authority make sinne to bee meere nothing But many there bee who hold it to be a meere privation which is a meane betweene meere nothing and a positive entitie Yet admitting not granting the nature of sinne to consist formally in privation meere privations for the most part have causes truely efficient fewer causes merely deficient if there can bee any causality in deficiencie Blindnesse deafenesse dumbnesse are privations and yet more men lose the sense of hearing sight or feeling in some particular members by violent blowes or by oppression of raging humours than by meere defect or decaying of spirits And where one man drops into his grave for meere age as ripe apples doe from the trees they grow on to the ground without blasts of winde or shaking a thousand die a violent or untimely death by true and positive efficient causes either externall or internall 7. That which either hath deceived or emboldned many Divines to allot sinne a being onely privative is a Philosophicall or metaphysicall Maxime most true in it selfe or in its proper sphere but most impertinently applied to the point now in question The Maxime is Omne ens quà ens est bonum Every entity in that it hath a being is good Most true if wee speake of transcendentall goodnesse or bonum entis for every thing which hath a true being is accompanied with a goodnesse entitative But the question amongst Divines is or should be about moral goodnesse or that goodnesse which is opposed to malum culpae that evill which wee call sinne Now if every positive entitie or nature were necessarily good according to this notion of goodnesse every intelligent rationall creature should be as impeccable as his Creator and wee should truely sinne if to speake untruly bee a sinne when wee say the Devill is a knave or any man dishonest For if every nature or entity as such were morally good it were impossible any nature or positive entity should bee evill qualified should be laden with sinne that is with that evill which is opposed to goodnesse moral or to holinesse whether this evill be a meere privation or positive entitie For in as much as the sight or visive facultie is the property of the eye or in as much as this proposition is true Oculus quà oculus videt this conclusion is most necessary when the eye hath lost the sight or visive facultie it is no more an eye unlesse in such an equivocall sense as wee say a picture hath eyes though not so properly If a man cannot see as we say stime but with one eye we account it no solecisme to say hee hath lost the other The case in the former instances is more cleare If Satan or man were morally good because they have a positive entity or nature neither of them could possibly be morally evill neither of them sinfull creatures albeit wee should grant sinne to bee as meere a privation as blindnesse is 8. It is a maxime in true Logick that is in the faculty or science of reasoning absolutely true and therefore true in Divinity also for truth is but one and it is her property not to contradict her selfe though examined in severall subjects Quicquid convenit subjecto quà tale non potest abesse sine subjecti interitu No naturall property can cease to bee or perish but together with the subject which supports it Whence if that Angel which is now the Devill had been truely good quà Angelus or if goodnesse moral had belonged unto him as he was a positive entitie or rationall creature hee had ceased to be either a rationall creature or any thing else when hee lost his goodnesse 9. Of sinnes of omission it is most true that they finde place in our nature rather by deficiency than efficiency and yet even this deficiencie for the most part is occasioned by some formall positive act or habit For this cause it is questioned among Schoolemen Whether there is or can bee any sinne of meere omission that is not occasioned by the commission of some other sinfull acts precedent or linked with some such act present To deny all sinnes of meere emission in nature already corrupted would bee more probable than in the first sinne whether of man or Angel Neither of them could possibly have committed sinne or done that which they ought not to have done without some precedent omission of that which they ought to have done But of this elswhere more at large and somewhat of it briefly in the next Chapter 10. Sure I am that the work which Satan wrought in our first Parents and in our nature had a cause truely efficient hath a being more than meerely privative For it was a work so really great and so cunningly contrived that the strength and wisdome of the Sonne of God was required as being onely all-sufficient to dissolve or destroy it and is it possible that any so great a work could be wrought by deficiencie or a defective worker Not Satan onely but his instruments are as positive as industrious efficients as effectuall workers of iniquity as the best man which ever lived the man CHRIST JESUS onely excepted was or is of righteousnesse But it is true againe that neither Satan nor his instruments can produce or make any substances or subjects these
prayer for himselfe Father if thou bee willing remove this Cup from mee The question is what Cup this was whose removall hee desired It was a deadly cup as all agree but of what death naturall or supernaturall death of body onely or of soule Had the Cup which he so feared to drinke been onely a death naturall or such as other men had or may taste of his serious reiterated deprecation of it would in some mens collections argue lesse courage or resolutiō in him than many others though generous yet but meere men have exhibited either at the approch or onset of death or in the very conflict with deadly pangs or terrors Or if Peter at this time had not been amazed with heavinesse of spirit hee might thus have crowed over his Master dulce bellum inexpertis when I forewarned you to bee good unto your selfe and not to let these things come upon you all the thanks I had for my paines was this Get thee behinde mee Satan for thou savourest not the things which are of God but the things which bee of men And yet now thou prayest unto thy Father that these things which I advised thee to beware of may not fall upon thee Wherein then I beseech thee did I offend unlesse it were in foreseeing or foretelling that in time it would repent thee of thy forward resolution But admit this Cup whose removall hee now prayes for were more than either the feare or feeling of a naturall death though accompanied with more grievous symptomes than any man before him had either felt or feared was it possible that the horror of it should not bee duely apprehended by him from the time wherein he had resolved to suffer those things which Peter counselled him not to suffer If he were ignorant how dearely his future sufferings would cost him why did hee undertake to make satisfaction for our sinnes by them For to undertake any businesse of greater consequence out of ignorance or out of knowledge in part commendable without due and constant resolution how ever the successe fall out doth alwaies prejudice if not elevate the just esteeme of the undertakers discretion The undertaker in this great businesse of mans Redemption was the Sonne of God whose wisdome no man can too highly estimate whose undertaking for us all men besides himselfe doe esteeme too low Shall wee say then hee was not ignorant of any thing that should befall him yet ignorant of them as man or that hee was ignorant of them in part in part did foreknow them Surely as hee was God hee did know all things before they were before they could have any title to actuall being For infinite knowledge such is the knowledge of the Deity and of every Person in it can neither be ignorant or nescient of any thing whether future present or past or of any thing possible to have been or possible to be either for the present or future If the least degree of knowledge of any thing past present or future could accrue or result de novo unto the Divine nature either in it selfe or in any person in it whether ab extra from occurrences which happen in the revolution of time or from the supposed determination of his owne will from eternity we should hence be enforced to deny that the wisdome or knowledge of the Divine nature or of any Person in it were absolutely infinite For that unto which any thing can accrue or bee added is not truely infinite for the present or in it selfe can be no otherwise infinite than by succession or by addition of somewhat to it besides it selfe If it were true which some avouch that God doth not or rather cannot foreknow contingents future otherwise than by the determination of his owne will this supposed determination of his will being indeed but a fancy or transformation of his will to the similitude of ours doth make his knowledge absolutely infinite being of it selfe onely capable of true infinity by this addition 5. That God the Father Sonne and Holy Ghost is of wisdome and knowledge truely infinite not by occurrences ab extra from the Creation but in himselfe I firmely beleeve As for the manner how hee doth know or foreknow things future contingents especially is a point which I could wish were not at all or more sparingly disputed as being assured that this point of all others now questioned cannot possibly be determined by any man or Angel unlesse he be every way as wise as God or somewhat wiser God the Father Sonne and Holy Ghost I verily beleeve did more perfectly know the degrees and qualities of all the suffrings of our Saviour in the flesh than he himself as man did either know or foreknow them Yet did not the Divine nature or any Divine person as Divine know them by experience or painefull feeling as the man CHRIST JESUS did but by a knowledge as supereminent to the knowledge of sense or humane reason as the Divine nature is to the nature humane or as ubiquitary being or immensity is to circumscriptive or locall presence The Divine nature whether wee consider it in the Person of the Father Sonne or Holy Ghost could learne nothing which they knew not before by the sufferings of the Sonne yet the Son himselfe as man did learne obedience by the things which hee suffered in the flesh Whatsoever may be thought or said of other knowledge communicated to the man CHRIST JESUS by the vertue of the Personall union yet his sensible or experimentall knowledge as of pains and sorrow whether incident to body onely or to both body and soule was not from his cradle infinite was not so compleat at his baptisme as at his last Supper nor then so exact as in the garden or upon the Crosse it was A growth or increase in this kinde of knowledge is granted by such of the Schoolemen as did not know or consider what it was for the Sonne of God to be in the forme of a servant but tooke this to bee all one as to bee in the forme of a mortall man But such as duely consider his peculiar estate or condition whilest he was in the forme of a servant will easily conceive his voluntary renouncing that full measure of knowledge which hee now hath as man and his obedient submission of his manhood unto the feeling of our infirmities to haue been a necessary part or rather the very depth of that humiliation or exaninition of himselfe whereof the Apostle speakes For it is one speciall good quality of a servant not perfectly to know his errand not to be too inquisitive after the particular contents of it before hee be sent but to expect instructions from him that sent him though it be in an Ambassage 6. If wee take it then as granted that our Saviour as man did from his infancy most clearly foresee or distinctly know that hee was to redeeme mankinde by tasting the bitter cup of death for them it will not
or saluificated whilest the multitude cried Hosanna or wished all health unto him as wee are said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or saved by him And if Montanus had as fully exprest this whole phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hee doth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvatus little could have been added to it by way of Comment 6. But to take the full importance of the whole phrase or matter signified according to the sublimitie of the Propheticall dialect or expression that I take it is thus However the promised King of Sion was to come unto her so lowly in person so poorely attired so meanely furnished of strength or visible pompe as might cause her Inhabitants rather to deride then respect him yet even in this plight or garb hee should bee entertained with generall applause with louder acclamations then had been used at the Coronation of David or of his Successors The ancient forme of such solemne acclamations had been Vivat Rex c. Let the King live but to our Saviour the multitude cry Hosanna Hosanna to the Sonne of David And this peculiar kinde of salutation or acclamation is punctually foretold by the Prophet and grammatically exprest by the Hebrew For Hosanna whether wee take it as precatory or congratulatory is an active which doth as exactly fit the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ego saluto te doth tu es salutatus a me I salute you and you are saluted of me If Arias Montanus had said salvatus ille for salvatus ipse the Translation had been a more full expression of the Majestick originall phrase The full expression or Propheticall importance of the whole phrase if I mistake not the emphasis of the Hebrew pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially when it comes in the reare or after the Substantive to which it referres will amount to this height and higher Ecce Rex tuus venit Rex ille justus c. Et pro justis celebrandus And I know not whether Castellio his version of this place doe not imply as much Ecce Rex tuus venit qui est justus victoriosus It had been an ancient tradition or common prenotion amongst this people before the Prophet Zachariah was borne that their King or Christ should bee the Sonne of David and Davids Lord A Priest after the order of Melchisedeck who was King of Salem by office and by title King of righteousnesse or the righteous King Now the Prophet forewarnes this people that the glorious King whom Melchisedeck did by office and title foreshadow should come to Sion and Jerusalem not attended with horses and chariots but as became the righteous and pacificall King for so much his other title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports riding on an Asse and the foale of an Asse and have both his titles proclaimed though not by expresse words yet by hieroglyphick or sacred heraldry His lowlinesse which is the onely ground of pacificall disposition was lively represented by the maner of his approach riding upon the foale of an Asse which in an instant had learned gentle conditions from his lowlinesse and peaceable temper who first did sit upon him His righteousnesse was really proclaimed by the congratulations and presents of the people Much people saith S. Iohn that were come to the Feast when they heard that Iesus was comming to Ierusalem tooke branches of Palme trees and went forth to meet him as yet not hearing whether hee came on foot or horsebacke and cried Hosanna blessed is the King of Israel that commeth in the Name of the Lord Iohn 12.12 c. And S. Mark telleth us Many spread their garments in the way and others cut downe branches of the trees And strawed them in the way And they that went before and they that followed cried saying Hosanna blessed is he that commeth in the Name of the Lord. Blessed bee the Kingdome of our Father David that commeth in the Name of the Lord Hosanna in the Highest Mark 11.8 9 10. Matt. 21.8 9. Now the Palme tree was as well in prophane as in sacred Heraldry as true an Embleme or hieroglyphick of righteousnesse or Justice as the sword is of Authority and power Hence saith the Psalmist Iustus ut palma florebit the just shall flourish like a Palme tree Why rather like this tree then any other then like the Oake or Cedar Pierius to my remembrance giveth us the ground or reason of this sacred allusion and it is this For that the Palme tree the more it is wronged or prest downe the lesse it is diverted from its naturall course but groweth higher and spreadeth the more And was for this reason a fit Embleme of this righteous and victorious King whose incomparable exaltation did grow from his unparalleld humiliation and depression CHAP. XIX Of the meaning or importance of Hosanna to the Sonne of David 1 THe diversity of Interpretations of many principall passages in Scripture is for the most part as great as the multiplicity or variety of importances or significations of some one single word in some large sentences and passages The best is that this word Hosanna hath but two importances which can breed any matter of difference betweene Interpreters of Scripture or any variety of Interpretations Yet discord betweene Interpreters usually arise without any difference onely from variety of significations in words more then compatible yea most consonant betweene themselves As some there be who would have this word Hosanna to be meerely precatory or optative as much as The Lord send help or salvation Others would have it to be meerely or especially congratulatory Whereas both opinions agree very well though their severall Authors or Abetters have censured each other That Hosanna in the intention of the Multitude which carryed or spread branches of Palmes or Olives in the way should at least in the direct sense be meerely congratulatory is probably alledged from the whole phrase or structure of speech for they did not cry as the blind man in the way did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Son of David have mercy upō me or save me but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hosanna to the Son of David in the Highest Both clauses import matter only of cōgratulatiō Caninius first after him Beza amongst others have out of their Rabbinicall learning well observed that the branches of Palmes of Olives or other trees which this people used in their solemne Feast of Tabernacles or the like in which they used the comprecations of the 118. Psalme came by custome and concurrence of time to bee called Hosanna by such a maner or trope of speech as the English and French doe call the buds or flowers of Hawthorne May. According to this importance or signification of the word Hosanna the meaning of the multitude or Disciples was that they did beare these boughes and use these congratulations in honour of the Sonne of David now comming unto them in
Sermon to be annexed by Gods assistance with others to this present and the former Treatise All in this place intended by me is to satisfie such as will be satisfied that our Saviours sufferings upon the crosse were a most true and proper sacrifice a sacrifice fully satisfactory for the sinnes of the world the accomplishment of all the sacrifices of the law the onely sacrifice whereof the anniversary sacrifices used in the feast of atonement were but shadows no true images Againe that the anniversary sacrifices of the Passeover which were in the moneth Abib and those in the feast of Atonement were to be joyntly accomplished at one and the same time to wit in the first moneth after this peoples delivery out of Egypt is implyed in the alteration of the account upon their deliverance For that alteration portendeth that in the very same moneth in which they were delivered there should be in after times a more generall deliverance of Gods people whose memory should deserve the precedency of all feasts and solemnities Such was that feast of the Passeover wherein our Saviour suffered 2. As for all the circumstances of place or time or the like wherein other legall sacrifices were offered the mysteries prefigured by them could not possibly be accomplished in one and the same time and place by any sacrifice not by the sacrifice of the Sonne of God himself though all-sufficient for its substance For if he should have fulfilled the sacrifice of Atonement in the feast of Atonement and the sacrifice of the Paschal lamb in the month Abib or in the place where it was offered he must have dyed oftner then once and in more places then one For the mystery prefigured by the Paschal lamb that was accomplished in due time on the day appointed for that sacrifice So was the Altar whereon he was offered that is the crosse the accomplishment of the figurative place whereon the first Paschal lamb was offered and that was the lintels or doore posts of the Israelites houses on which the blood of the Paschal lamb was sprinckled But the slaughter of the Paschal lamb in the first institution was intra pomaeria within the doores or precincts of private families or within the compasse of publick places of meetings So that in respect of the place wherein the true Paschal lamb and the true lamb of God was slaine or sacrificed there is some disparity yet a full harmony betweene the substance of both sacrifices and the circumstances of time wherein they were offered But this defect or rather this variation concerning the circumstance of place wherein the Paschal Lamb and the Lamb of God who taketh away the sinnes of the world were offered is most exactly recompensed by the circumstance of place wherein the body of the hee goat on which the Lords lot should fall and other sacrifices in the day of Atonement were by a most peremptory law to be consumed And that place was without the camp whilst the posterity of Iacob had no Temple or no fixt place of worshipping God but a mooveable Tabernacle Also the bullock for the burnt offering and the goat for the sinne offering whose blood was brought to make a reconciliation in the holy place shall one carry out without the hoast to be burnt in the fire with their skins and with their flesh and with their dung Lev. 16.27 This is the Apostles meaning in the forecited place Hebr. 13. Iesus also that he might sanctifie the people with his owne blood suffered without the gate that is without the city yet neare the suburbs of Jerusalem whose type or figure was the camp of the Israelites in the wildernesse or at that time wherein the Tabernacle was moveable For the Tabernacle was but a model or paterne of the Temple in Jerusalem as the camp of the Israëlites in the wildernesse was of Jerusalem it self 3. And however their GOD and supreme Lawgiver did by a peremptory law enjoyne his people that no manner of bloody sacrifice should be offered or at least no publick solemne feast be celebrated save only in Jerusalem after the Ark was brought into it and placed in the Temple Yet the circumstance of the place wherein our Saviour was sacrificed was exactly foreshadowed by the place wherein the anniversary sacrifices in the feast of Atonement during the time of this peoples progresse in the wildernesse or moveable Tabernacle were offered and that was without the camp or trenches of that great Congregation 4 The summe of all the forementioned prefigurations or predictions whether of our Saviours offering up of himself according to his Fathers will and appointment or of the times and places wherein he was offered is this that this his offering up of himself was a true and proper sacrifice a more full satisfaction for all the sinnes or tranagressions of men against the morall law of God then the sacrifices in the feast of atonement or the Passeover or other anniversary solemnities were for sins whether of omission or commission meerely against the law of ceremonies This is most divinely exprest by our Apostle Hebr. 9.13 as hath beene handled more at large before CHAP. XXXIII At what houre of the day our Saviour was crucified at what houre taken down from the crosse and of the mysteries ensuing his death 1 ABout the time of the yeare as in what moneth and in what day of the moneth the Lamb of God was offered or did offer up himself in bloody sacrifice there is no question of moment or none at least which may not easily be resolved But as concerning the time of the day or hour wherein hee was offered there is more then variety of opinions amongst the learned some apparance of contradiction betweene two over whom were they now alive no authority now on earth could have any power either of arbitration or jurisdiction It was the third houre saith S. Mark and they crucified him c. 15.25 designing the time after he was brought to Golgotha and refused to taste of the wine mingled with myrrhe Whereas S. Iohn speaking of the time a little before Pilat gave sentence saith It was the preparation of the Sabbath and about the sixth houre Iohn 19.14 That the various relations of these two Evangelists if we take them as they are extant in most copies should be reconciled there is a necessity And if either of their owne writings were to be corrected by the other S. Iohns Gospel as Maldonat well observeth were to be corrected by S. Marks For S. Marks assertion is punctuall and precise and betweene the ancient Manuscripts and moderne exemplifications of his Gospel there is no variation but in S. Iohns there are For in some copies yet extant and in some which Nonnus in his Poeticall paraphrast did follow there is expresse mention of the third houre not of the sixth Whence it is probably conjectured by some that the sixth houre was inserted by the Transcribers of S. Iohns Gospel for the
importance of the word Ecce in this place as in many others is the present exhibition of that which was promised or portended The mystery foreshadowed or portended by the anniversary sacrifices of the Paschal Lamb by the daily morning and evening sacrifices by those sacrifices of the Atonement whose blood was brought by the high Priest unto the Sanctuary was in brief this that all these rites or solemnities should expire upon the death or sacrifice of the true Lamb of God and thus much and more is sealed unto us by that speech of our Saviour a little before his death Consummatum est All is finished Iohn 19.30 Now the rending of the vaile immediately after our Saviour had commended his Spirit into his Fathers hands did betoken that now and not before the entrance or passage into that most holy place which was prefigured by the materiall Sanctum Sanctorum was set open not to Priests onely but to all true beleevers That the coelestiall Sanctuary whether that be coelum empyr aeum the seat of our future blisse or some other place was now instantly to be hallowed or consecrated by the blood of the high Priest himself as the terrene Tabernacle or Sanctuary was by the legal high Priest with the blood of bullocks or goats c. 5. Whithersoever the soule of this our high Priest went that day wherein he offered the sacrifice of himself as whether into the nethermost hell or into the place where the soules of the righteous men did rest there is or should be no question among good Christians but that he was that evening in Paradise For so had he promised unto the penitent Malefactor who was crucified with him with an asseveration equivalent to an oath Amen dico tibi hodie mecum eris in paradiso Verily I say unto thee this day thou shalt be with me in Paradise As for those sophisticall Novelists to say no worse who thus mispoint the words of his promise Amen dico tibi hodie mecum eris in Paradiso Verily I say unto thee this day thou shalt be with me in Paradise to wit sometimes hereafter as at the generall resurrection of the just though not this very day they declare themselves to be in this particular as in most others more unfit to interpret sacred Oracles then Apes to be principall Actors in stately dolefull Tragedies For our Lord and Saviour did most graciously grant this poore soule more then he durst petition for and with better expedition then he could hope for to wit a present estate of blessednesse whereas he requested onely to be remembred with some mercy or favour without indenting any point of time after our Saviour had entred into his Kingdome And his entrance into that Kingdome was not upon the same day wherein he suffered nor within forty dayes after The Kingdom of heaven was not set open to any beleevers not to Abraham himself upon our Saviours passion or resurrection whether that Kingdome import the same place wherein Abraham before that time was or some other For it is one thing to say that the soules of righteous men deceased were in heaven before our Saviour ascended thither another to say they were in the Kingdome of heaven or Citizens of that Kingdome which upon the day of our Saviours victory over death was not erected And he who denyeth the souls of the Patriarchs to be partakers of the Kingdome of heaven before our Saviours death cannot be concluded to grant that they were either in Limbo or in any other region under the earth or under the stars 6. But to waive further dispute about this point for the present Our Saviours soule upon the same day wherein he dyed was in paradise and so was the soule of the penitent Malefactor yet not at the same instant perhaps not within the compasse of the same houre wherein our Saviours soule went thither in what region soever whether of heaven or earth this paradise was seated For it is evident out of the Evangelicall histories that our Saviour did surrender his soule into his fathers hand before either of them who were crucified with him did expire For as was before recited out of S. Matthew 27.50 immediatly upon the ninth houre our Saviour yeelded up the Ghost This testimony alone or this at least with the like Mark 15.37 had been sufficient to prove the Article of our Saviours death But for the more full satisfaction of all posterity as well of Jews as of Gentiles God would have the death of his onely Sonne to be remarkably recorded by the solemn testimony of the Roman Centurion taken upon examination before Pilat And now when the even was come that I take it was betwixt five and six of the clock because it was the preparation that is the day before the Sabbath Joseph of Arimathea an honourable Counsailer who also waited for the Kingdome of God came and went in boldly to Pilat and craved the body of JESUS And Pilat marvailed if he were already dead and calling unto him the Centurion he asked him whether he had been any while dead And when he knew it of the Centurion he gave the body to Joseph Mark 15.42 43 c. That our Saviour died before the other which were crucified with him is more apparant from the parallel testimony of S. Iohn 19.31 32 c. The Iews therefore because it was the preparation that the bodies should not remain upon the crosse on the Sabbath day for that Sabbath day was an high day besought Pilat that their legs might be broken and that they might be taken away Then came the Souldiers and brake the legs of the first and of the other which was crucifyed with him But when they came to JESUS and saw that he was dead already they brake not his legs 7. And thus we may observe that aswell the malignant Jews as Christs Disciples of the Jewish Nation and the Roman Souldiers though unwittingly did strangely combine for the accomplishment of divers prophecies or prefigurations concerning the death of the Sonne of God Had hee not died before the other two which were crucified with him his legs had been broken with theirs and his body had not been interr'd before the setting of the Sunne as is probable from Pilats demand to the Centurion whether he had been any while dead before he would give Ioseph leave to bury his body Now if his body had not been interr'd before the Sun-set or at least before the starrs appeared the mystery prefigured by the imprisonment of Ionas three dayes and three nights in the belly of the whale could not by any Synecdoche have been exactly fulfilled by his blessed rest in the grave but of this hereafter Again if the breaking of his legs had not been prevented by his dying before the other two which were crucifyed with him the harmony betwixt the manner of his death and the death of the Paschal Lamb could not have been so exact for no bone of it
our Creator more grievously than any man can wrong another Now in that our God and Creator is withall the eternall rule of justice or rather Justice it selfe it was requisite that satisfaction should bee made unto him in the fullest degree For one man for all men which had done this wrong to make satisfaction to infinite Majestie either in whole or in part was impossible Though all mankinde had been condemned to suffer uncessantly both in body and soule they might by this meanes have been continually making satisfaction but never have made it albeit their sufferings had been endlesse Therefore was this great work undertaken by the Son of God made man for us 2. Suppose then all this had been foreknown before our Saviour was incarnate ever since the fall of our first Parents and the sentence denounced against them it would have been a more grievous sinne in our first Parents or in any of their posterity than the sinne of the old Serpent in seducing them or us to yeeld to his suggestions to have besought God the Father that his onely Sonne should make satisfaction for us in the very same kind which we should have made but could never make that is by suffering the paines of Hell That the man Christ Jesus might suffer such paines as the damned shall doe was perhaps the desire of Satan that which the great Enemy of mankinde did most earnestly labour to effect And if thus he did but desire this was the greatest actuall sinne which either hee or his infernall associats ever had committed or can commit Whatsoever they might desire all that our heavenly Father could require of his onely Sonne after hee became our surety was to make full satisfaction for all our sinnes against his Deity or the eternall rule of justice But all this he knew might bee accomplished by his onely Sonne after a more excellent maner than either by exercising his wrath due unto us or by suffering Satan whose redemption his Sonne did no way undertake to wreake the utmost of his malice or foehood against mankinde upon him For my selfe amongst others I must confesse I could never understand the language of many professed Divines who would perswade us that the full vialls of Gods wrath due unto our sinnes were powred upon his Sonne Whatsoever their meaning be which I presume is much better than I can gather from their expressions the maner of speech to say no worse is very improper and to me unpleasant For how was it possible God the Father should bee wroth with him in whom alone he was alwayes well pleased But wrath or anger against any one are alwayes the effects of some displeasure precedent and no satisfaction can be made whilest displeasure is taken or wrath kindled against the party which seeks to make satisfaction or reconciliation Now the infliction or permission of Hell paines to bee inflicted upon any is the award not of Gods judgement but of his wrath and fury 3. If it be objected that our sinnes were infinite though not for number yet for quality because committed against an infinite Majestie and consequently that no satisfaction according to the exact rule of justice could bee made without punishment or penalties truely infinite the answere is as Orthodoxall as easie or common That the satisfaction made for us by the Sonne of God was more truely infinite than the sinnes of mankind were For it was absolutely infinite Non quia passus est infinita sed quia qui passus est erat infinitus The person or party who made satisfaction for us or party which undertooke the satisfaction was both in Majesty and in goodnesse as truely infinite as the Majesty and goodnesse whom we had offended and by whom exact satisfaction was required both of them were both wayes absolutely infinite J omit the weaknesse of such calculatory arguments as this Our sinnes were absolutely infinite because committed against an infinite Majesty as too well knowen to most students and often enough if not too often deciphered in other of my meditations For this being admitted all sinnes should bee equall because all are committed against the same infinite Majesty and goodnesse As for the true measure of our sinnes and ill deservings that must be taken from the measure of Gods displeasure against them and that is but equall to the severall degrees of our disobedience to his most holy Lawes and Commandements This then we verily beleeve that the full height and measure of all disobedience and rebellions against God was neither higher or greater than the obedience which his Sonne performed in our flesh or whilest hee stood in the condition of a servant that our heavenly Father was never so much displeased at all our disobediences as hee was well pleased with the obedience of his onely Sonne or with their obedience that are truely ingraffed in him and are made partakers of his obedience in his sufferings Both parts of this conclusion may with facility be evinced in the judgement of all men which have subscribed unto or doe admit the principles in Divinity whether Legall or Evangelicall 4. It was a maxime undoubted in the time of the Law that obedience was better than sacrifice the corrollary or consequence of which maxime doth amount to this point that obedience without sacrifice was alwayes better than sacrifice without obedience Yet such sacrifices as were appointed by God being offered out of the spirit of obedience were alwayes more acceptable than obedience alone Such sacrifices as were appointed by God himselfe unlesse they were offered in obedience and out of conformity to his Law were abominable The principall part of obedience which the Law required was the humble confession of the parties sinnes for whose sakes they were offered This confession was made over the heads of the beasts which were offered the parties offering them alwayes acknowledging either expresly by their tongues or implicitly in heart that they had better deserved a cruell death than the dumbe creatures which they sacrificed had done Briefly Legall sacrifices were then acceptable when their offerers put on such affections as David maketh expression of when he saw the people plagued for his sinnes or at lest when the punishment of their owne sinnes came suddenly upon them through his folly Loe I have sinned and I have done wickedly but these sheepe what have they done Yet even whilest the best of Gods people thus affected did offer the best kinde of Legall Sacrifices bullocks whilst their hornes and hoofes began to spread their sacrifice and obedience did but lovingly meet they were not mutually wedded or betrothed But whilest the Sonne of God did offer up himselfe for us upon the Crosse his sacrifice and obedience were more strictly united than man and wife than mans soule and body For betwixt these there is oft times dissention or reluctance so was there never betwixt Christs Divine person who was the offerer and the humane nature which was the offering His humane
nature and will before it was sacrificed and whilst it was sacrificed was more obedient to his Fathers will than our first Parents senses or affections in their integrity were unto their reasonable soules When hee commeth into the world as our Apostle interprets the Psalmist he saith Sacrifice and offerings thou wouldest not but a body hast thou prepared or fitted for mee In burnt offerings and sacrifices for sinne thou hadst no pleasure then said I loe I come in the volume of the book it is written of me to doe thy will O God This will of God accomplished through the sacrifice of his Sonne was that will of God by which we are sanctified and if sanctified then justified yet not justified without satisfaction before made Of the full meaning of this place and of the true reconciliation of the Seventy Interpreters whom the Apostle followes with the Psalmist or the Originall by Gods grace hereafter Thus much is pertinent to our present purpose that the body which the Sonne of God assumed to do that will of his Father which could not bee accomplished by any other sacrifices though numberlesse and endlesse was a body fitted for all kindes of calamities and crosses which are incident unto mortality a body more capable of paine or deeper impressions from the violent occurrences of all externalls which are naturall than any other mans body was or had been A body as it were moulded and organized of purpose to bee animated or actuated with the spirit of obedience and all manner of patience in suffering which can bee required in a faithfull servant Servants saith S. Peter bee obedient c. For this is thankworthy if a man for conscience toward God endure griefe suffering wrongfully CHRIST JESUS who was the paterne of all obedience required in servants not onely whilest he was to deale with malicious unreasonable men but in the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Agony when his heart within him was become like melting waxe through the vehemencie of that fiery triall did set the fairest copie of that obedience which S. Peter requires should bee taken out how rudely soever by every servant of God under his owne hand Even in this Agony when his mortall spirits did faint and languish the spirit of obedience was much stronger in him than the pulse of paine and sorow It did not intermit or abate when his paines and anguish did increase Being in Agony saith S. Luke hee prayed more earnestly Luk. 22.44 These words I referre if not to the third yet certainely to the second paroxysme of his Agony one or more of which fits did wring blood from his sacred body being otherwise full of health But most probable it is from S. Lukes relation Chap. 22. ver 44. that hee sweat blood both in the first and second fit and that in all the three hee delivered his supplications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kneeling or falling upon the ground The forme of his prayer and maner of deportment in it as was said before exhibite a true document or demonstrative argument that besides his Divine will hee had a will truely humane a reasonable will in that hee did desire or deprecate the removall or asswagement of his present sufferings with greater fervency of spirit and devotion than any sonnes of Adam could deprecate the paines of Hell if they should be beset with them or feele their approach And yet withall hee wholly submits his humane body soule and will unto his heavenly Fathers will who by his consent had free power to dispose of them in life and death as hee pleased Out of this fervent spirit of obedience consecrated unto Gods service by his most devout prayers he was delivered from the paines and terrors which he both feared and felt in the garden 5. As for his sacrifice upon the Crosse albeit we subduct the worth of it in it selfe considered which infinitely exceeds the worth of all other sacrifices it was most properly and most really the sacrifice of a broken heart or contrite spirit For after his naturall strength was spent and his bodily spirits diffused with his blood hee lastly offers up his immortall spirit his very soule unto his Father Father into thy hands I commend my spirit and having said thus he gave up the ghost Luk. 23.46 The spirit of obedience did not expire with bodily spirits it did accompany his soule into Paradise it was not put off with the forme of a servant but cloathed upon with glory and immortality Shall wee yet doubt whether the sacrifice upon the Crosse being offered out of such unexpressible obedience were fully sufficient to make abundant satisfaction for all our disobediences albeit wee should subduct his obedience and patience in that grievous Agony in the garden 6. If any man bee disposed to move further doubt about this point the Apostles authority or rather his reason will put the point out of question Heb. 9.11 12 13 14. But Christ being come an high Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building Neither by the blood of goats and calues but by his owne blood hee entred in once into the holy place having obtained eternall redemption for us For if the blood of bulls and goats and the ashes of an heifer sprinkling the uncleane sanctifieth to the purifying of the flesh how much more shall the blood of Christ who through the eternall spirit offered himselfe without spot to God purge your consciences from dead works to serve the living God The forme and maner of his dispute in this passage as in most others throughout this Epistle is allegoricall but allegories in true Theologie alwayes include arguments of proportion and are as firme as any Geometricall or Mathematicall demonstration The termes of proportion in this argument are especially foure First sinnes meerely ceremoniall that is such errors and escapes as are evill because forbidden not evill in themselves The second the remedy appointed for such sinnes and that was the blood of bulls and goats c. The third sinnes properly so called that is all offences or trespasses against the Law of nature or against the Law of God Things not evill onely because forbidden but rather forbidden because evill in their owne nature The fourth terme is the antidote or preservative against such sinnes as in their nature poison our soules and this soveraigne preservative is onely the blood of Christ The Apostle takes it for granted that the sacrifice of bulls and goats were sufficient to make satisfaction for sinnes merely ceremoniall and the blood available so farre to sanctifie the parties offending against the Law of Ceremonies as that they might be admitted into the Congregation or stand recti in curia after the sacrifice was once offered Of this purification concerning the flesh by the blood of such sacrifices that which the Romanists say of the Sacraments of the new Testament might bee more