Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	death_n	life_n	sin_n	4,395	5	4.8049	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43607	Syntagma theologicum, or, A treatise wherein is concisely comprehended, the body of divinity, and the fundamentals of religion orderly discussed whereunto are added certain divine discourses, wherein are handled these following heads, viz. 1. The express character of Christ our redeemer, 2. Gloria in altissimis, or the angelical anthem, 3. The necessity of Christ's passion and resurrection, 4. The blessed ambassador, or, The best sent into the basest, 5. S. Paul's apology, 6. Holy fear, the fence of the soul, 7. Ordini quisque suo, or, The excellent order, 8. The royal remembrancer, or, Promises put in suit, 9. The watchman's watch-word, 10. Scala Jacobi, or, S. James his ladder, 11. Decus sanctorum, or, The saints dignity, 12. Warrantable separation, without breach of union / by Henry Hibbert ...	Hibbert, Henry, 1601 or 2-1678.; Hibbert, Henry, 1601 or 2-1678. Exercitationes theologiae.	1662 (1662)	Wing H1793; ESTC R2845	709,920	522

short of an invention how to scape his sury and obtain his favour how to satisfy his justice and redeem our lives from hell and death Behold before the foundation of the world was laid he resolved to send his own only Son begotten by an eternal generation who should quell the power of our afflicting enemies stop the mouth of the roaring lyon overcome the world sin death the grave and hell and lay open a plain passage into the Kingdom of heaven Which eternal resolution was in the fulness of time perfectly effected for God then sent forth his Son into the world to assume our nature that we might assume his grace to suffer for our sins what we should of merit suffer to be obedient to the cursed death of the crosse that we might escape the curse of God and not be subject to the second death And albeit hereby he made himself of no reputation who thought it no robbery to be equall with God yet by this meanes he did make way to be highly exalted to get a name which is above every name and to be glorified with the glory which he had with the Father Ne Jesum quidem a●ias gloriosum nisi videris crucisixum Luther to Melanchton before the world was This he himself in a conference with some of his Disciples after his resurrection wherein doubtless he did recapitulate his several sufferings certified to the world Ought not Christ to have suffered those things and to enter into his glory Luk. 24.26 This Scripture points at Christ considered in part of his twofold state 1. His state of humiliation quoad mortem as touching his death Christ's suffering or passion 2. His state of exaltation quoad resurrectionem as touching his resurrection In his humiliation we find him ignominiously crucified and made a curse for us In his exaltation gloriously raised that he might be supereminently glorified and our selves blest in him for ever In this he shall judge as in the former he was judged My pen is now conversant about the first part Wherefore assistance O my souls Saviour and Soveraign I intreat thee that in all humility of soul I may declare what for our salvation thy Majesty didst suffer in all humility And first of my Saviours humiliation in general Of all the works of God done for and to the children of men Some are Opera potentiae works of power Some opera pietatis works of mercy Some opera justitiae works of justice all righteous works Yet if we seriously fix our thoughts upon the humiliation of our alsufficient-Redeemer we shall find it to be a work of 1. Power 2. Mercy 3. Justice All these that otherwise are disperst in his several works are compacted and meet together in this one First then it is a work of power 1. In it self 2. Towards us In it self 't is a work of power God was made man but not sinful man which none could bring to passe but God that first made man without sin The Creator of all made himself a creature which none could do but the Creator of all Whereupon it was that at the conception of the Son of God in the Virgins womb Luk. 1.35 the holy Ghost came upon her and the power of the most high did overshadow her Hence saith one after God had made man he left nothing but to make himself man A dignity to which the Angels are not call'd wherewith our nature above all is blest Tom. 10. Pag. 595. It is Austins speech In creatione mundi homo factus est ad imaginem Dei in nativitate Christi ipse factus est ad imvginem hominis when the world was created man was made in the image of God when Christ was born God was made in the image of man Both which are to be refer'd to divine Omnipotencie For that God and man might be one in Covenant Lib. 2. Institut Ood used his power to make himself and man both one in person Non communicatione gratiae fed naturae veritate non consusione substantiae sed unitate personae saith Trelcatius not by communication of grace Epiphanius but by reality of nature not by an undistinct confusion of substance but by a personal unity So that as Epiphanius speaks Christ was homo in veritate natus Isa 7.14 Deus in veritate existens true God and true man in one and the same person which is implied by the Prophet calling him Immanuel that is God with us or God in our nature Luk. 1.35 Exprest by the Angel calling him the Son of God that should be born of the Virgin Mary And manifested by the Apostle averring him to come of the Fathers as concerning the flesh Rom. 9.5 and yet to be over all God blessed for ever This might seem exceeding strange yet it proves not more strange then true God and man who stood at an infinite distance are now everlastingly linkt together in one person according to the mighty working of his power Thus Christ's humiliation in being incarnate is a work of power in it self It is likewise a work of power towards us Since Adams rebellion we were all captives unto sin and Satan untill God incarnate did vindicate our liberty We were extremely weakened our spirits fail'd us until the Lords anointed the mighty God of Jacob did infuse into our hearts the strength of his Spirit His Incarnation made way for our salvation and his taking unto him our humanity makes us by faith to partake of his Divinity Anselme moves three questions Anselm Meditat c. 8. to which he gives one solid resolution the questions are these 1. What offence could man commit which the Son of God made man could not exprate 2. Who could be so much swell'd up with that uncharitable vice of pride which so great humility could not pull down 3 What dominion could death have over us which the death of the Son of God could not destroy for us The answer 's this Certainly if the iniquity of sinful man and the grace of my unspotted Lord were wigh'd in an even ballance the East is not so much distant from the West nor the lowest hell from the highest heaven as my Redeemers goodnesse in his humility doth exceed the wickednesse of a sinner To this I adde he hath shewn greater power in this act for our redemption than the malice of all the Devils in hell could put in practice for our confusion Thus Christ's humiliation is a work of power towards us And so much the rather he being after this sort humbled was once offered to bear the sins of many Again it is a work of mercy Deus propter hominem sactus est homo ut esset redemptor qui est Creator ut de suo ridimeretur homo saith Austin Aug. Manual c. 26. God for mans sake was made man that he might be our Redeemer who is our Creator and so we have of our own wherewith to be redeemed

die so was it necessary he should live again 1. In regard of Gods Decree Isa 53.10 revealed in his Word promising that He should see his seed that is the Just and that He would prolong his days Peter in his Sermon on the day of Pentecost averrs That David in the 16. Psalm spake of Christ's Rising by way of prediction the knowledge whereof came unto him by Divine infusion Act. 2.31 2. It was necessary for the instruction and settlement of our Faith we being naturally prone to infidelity And that 1. Concerning the Divinity of our Saviour Christ the glory and truth whereof had not been made sufficiently apparent had he not used his power in rising again But in that he is risen he hath mightily declared himself to be the Son of God i.e. Ex afflicto ejus statu as Gal. 4.14 very God of very God Who although he was crucified through weakness yet he liveth by the power of God 2 Cor. 13.4 If Christ be not risen saith the same Apostle 1 Cor. 15. then our preaching is in vain and in vain our faith By his Resurrection therefore we obtain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidei a full measure of faith in this that there is no place of doubting left us but that we firmly may believe that Jesus Christ is true God for whom to be held bound in the strict chains of a powerful death is a matter of the greatest impossibility Again it was necessary for the settlement of our Faith 2. Concerning the victory Christ hath gotten over death The weaker is overcome of the stronger so that if Christ had not risen he had been weaker than Death had not been a sufficient Redeemer we had been still in our sins we could not have been perswaded God had received perfect satisfaction But being that he is revived by the same Power that giveth life unto all Death hath no longer dominion over him Gods justice is satisfied and we remain no longer in our sins Wherefore we may well in the language of triumph proclaim O death where is thy sling O grave where is thy victory And we continuing the same note may adde by the vertue of a lively faith Thanks be to God who giveth us the victory through our Lord Jesus Christ 3. It was necessary for the comforting assistance of our Hope lest it should be converted into a Desperate humour Our propensity to Desperation is by woful experience too well known But inasmuch as our Saviour our Head Clarissima fidei conf●ssio Brentius Brevis longa totaque aurea est haec Apologia saith another had a glorious Exit out of the grave and an absolute conquest over death it is forcible enough to make us hope that we his members united unto him by the indissoluble bond of the Spirit shall also rise again after death Upon this hope was that speech of Job grounded I know that my Redeemer liveth and that he shall stand at the latter day upon the earth and though after my skin worms destroy this body yet in my flesh shall I see God whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me Job 19. Were it not for Christ's Resurrection hope herein might have failed both him and us for his is the cause of ours therefore is he stiled Primitiae dormientium The first-fruits of them that sleep 4. It was necessary for the compleat and perfect consummation of our eternal happiness For in that he was humbled to sustain great evils by dying for our freedom from all evil so was he glorified by his Resurrection for our promotion to all ●ood He was delivered for our offences and raised again for our justification Rom. ● ult And as it is Heb. 7.25 He is able to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them 5. It was necessary in regard of the compleat discharge of his office of Priesthood to which he was from all eternity anointed of the Father If he had not risen again he had not performed the full duty of that calling which required that he should make satisfaction for the sins of people which he did by offering up himself an Offering and a Sacrifice to God of a sweet smelling favour upon the Cross And further that calling required also that he should apply the vertue of this Sacrifice the merit of his death to every true Believer which could not be performed without his Resurrection So that as he died to satisfie the justice of God so was it requisite he should rise from death to make to us a particular application of the vertue of his Passion by his effectual Intercession unto his Father in heaven for us upon earth Whereupon comes the Apostles Quaere and Answer Rom. 8.34 Who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Thus much of the Necessity of Christ's Resurrection The second point is concerning the Ends of his Resurrection which are divers Viz. 1. In regard of himself 2. In regard of the Law 3. In regard of us In regard of himself the end of his Rising was twofold 1. To declare that he himself that Holy and Just one whom the Jews had by wicked hands crucified and slain was the Prince of life Who at his pleasure as he could give life to others so unto himself Act. 3.15 though he were brought to the lowest step of an humbled state though death held him in its hands For if at his Crucifying the shaking of the earth the rising of some dead bodies the obscuration of the Sun not hap'ning within the compass of the course of nature because not at the usual time of the conjunction of those two Planets the Sun and Moon wrested a confession out of the spectators that He was the Son of God much more may his Resurrection evict thus much that He is the Prince of life who might lay down and take up his life when he pleased And 2. That having finished and perfected the great work of our Redemption he might reign thenceforth for ever in glory ●●n 7.14 Whose dominion is an everlasting dominion which shall not pass away and whose Kingdom that which shall not be destroyed Albeit he seemed for a time to be deposed from his Royalty whilst he submitted himself to death yet it was but a short cessation that he might come off with the greater honour and so to enter into his greatest glory In regard of the Law the end of his Rising was to ratifie the truth of that Promise of life which was pass d unto man upon the performance of that Covenant passed betwixt God and man Do this and thou shalt live It could not be but that in equity Christ should live again being that he did fulfill exactly and precisely

and Charon the ferry-man of hell And Aetua which they fancied to be hell Saxum ingens volvunt alii And hell it self to be a continual rowling of stones upon dead bodies with many other fancies Inque tuo sedisti Sisyphe saxo Ovid. Metam l. 10. But to let them passe such a woful place there must needs be 1. That so the wicked may receive proportionable punishment both in soul and body That of Jerom was not true Infernum nihil esse nisi conscientiae horr orem to the sins they committed here upon earth 2. Therefore of necessity there must be an hell to keep men to all eternity that by their everlasting torments Gods justice might be satisfied which otherwise it could not be 2 Thes 1.5 3. The very tetrors of conscience that are in wicked men at least when they are dying declare there is a hell a place of torment provided for them There are many words in Scripture by which hell is exprest 1. Sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we lye buried there in a second death 2. Abaddon all are there in a perishing state 3. Tsalmaveth or the shadow of death death never triumphs so much in its strength as it doth in hell It s the strength and power of death 4 Etachtithrets signifying both the lowest and most inferior earth whence hell is called the bottomlesse pit And also it imports fear vexation and trembling hell is a land of trembling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a land of fear 5. Bor shachath that is the pit of corruption though the wicked shall be raised immortal yet filthinesse shall be upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Erets Nesciah the land of forgetfulnesse God will remember them no more to do them any good but to their torment and confusion he will remember them for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Erets choscec a land of darknesse Darknesse was their choyce in this life and it shall be their curse in the next 8. Gehinnom whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the valley of Hinnom in which the Idolatrous Israelites did sacrifice their children with horrible cruelty There are other terms which set out Hell this place of the damned As Unquenchable sire Dicitur stagnum quia ut lapis mari ita animae illue immerguatur Anselm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kings 23.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 3.17 A Furnace of sire Matth. 13.42 A Lake of fire Rev. 19.20 Eternal fire Jude 7. Utter darknesse Matth. 22.13 The blacknesse of darknesse Jude 13. Chains of darknesse 2 Pet. 2.4 Damnation Mat. 23.33 A place of torment Luke 16.28 Wrath to come 1 Thes 1.10 A Prison 1 Pet. 3.19 Tophet Isa 30.33 A bottomlesse pit Rev. 9.1 The second death Rev. 2.11 Destruction Matth. 7.14 Everlasting punishment Matth. 25 46. Corruption Gal. 6.8 So that Hell is a place of torment ordained by God for Devils and reprobate sinners wherein by his justice they are deprived of his favour and confined to everlasting punishment both in soul and body If any ask whether Hell were created of God I answer Consider Hell as a place simply And it is very probable that Angels falling hell making was both together it was created at first by God when he distinguished all places but as it is Hell a place of torment it was not so by creation Satan and mans sin brought that name and use unto it And thus Tophet may be said to be prepared of old as a punishment for sin and a place for justice to be inflicted upon sin committed against God For the locality of Hell all agree in this that there is such a place only where that place of the damned should be Omnia entia sinita necesse est in aliquo ubi there are variety of opinions about it Gregory Nyssen and his followers hold it is in the air groundlesly grounding on Ephes 2.2 and cap. 6.12 Isidore but nothing probable will have it under the Globe of the earth A third confutable enough in the valley of Jehoshaphat from Joel 3.12 A fourth opinion owned of many learned men but without foundation from the Word is that Hell is in the very center of the earth Others with Keckerman that Hell is in the bottome of the Sea this they build upon that phrase Matth. 8.29 Luke 8.31 Aug. lib. 2. Retract c. 24. This indeed seems to carry some show of reason but cannot be the sense of the place Those that write with most sobriety say only in general Gehennam esse locum subterranenm The truth is Scripture doth not relate the very particular place where Hell is and perhaps it is concealed to prevent curiosity in many to keep faith in use and exercise as also to rouze men from security and to make them fearful of sin in every place yet there is warrant enough for the belief of two things in general 1. That there is such a place as Hell that is a place distinct from Heaven 2. That this place wherever it is it must be below Heaven Prov. 15.24 Luke 8.13 Rev. 14.11 Job 11.8 Deut. 32.22 Psal 55.15 If any should aske any farther I answer in anothers words Vbi sit sentient qui curiosiùs quaerunt where it is they shall find one day who over-curiously enquire At least I may say as Socrates did I was never there my self nor spoke with any that came from thence Let us labour more to avoid Hell than endeavour to find out the place where it is else Hell where-ever it is will find us out Though we know not the place for certain yet we may certainly know this that sin is the very high road to Hell and the direct way thither Prov. 7.26 And let us take heed of sin in every place seeing we know not where the particular place of Hell is Hell follows sin at the heels If we sin against God God knows how near Hell we are A guilty and galled conscience joyned with a profane wicked life is the lively picture of Hell it selfe Gebenuâ nihil grovius sed ejus me●● nibil u●●lius Hell is called by the Latins Infernus ab inferendo from the Devils continually carrying in souls to that place of torment I conclude with Chrysostom There is nothing more grievous than Hell but nothing more profitable than the fear of it Tophet is ordained of old yea for the King it is prepared Isa 30.33 he hath made it deep and large the pile thereof is fire and much wood the breath of the Lord like a stream of brimstone doth kindle it Hells Torments We silly fishes see one another jerked out of the pond of life by the hand of death but we see not the frying-pan and the fire that they are cast into that die in their sins and refuse to be reformed Cast they are into utter darknesse Vtinam ubique

that soul alone that hath Christ it hath the Spirit of Christ Happy that soul alone that hath the Spirit of Christ it hath God Happy that soul alone that hath God it hath all things The sins of true Believers and all their imperfections do like the Morning-dew at the Suns approach vanish away and dissolve into nothing by the beams of the Sun of Righteousness by whom we have access by faith into his grace wherein we stand and rejoyce in hope of the glory of God Here 's a remedy to stanch a bleeding heart here is rest for a troubled spirit here is a Cordial restorative for a Christian soul that aforetimes did surfeit with the luscious bewitching pleasures of a sinful life and after trembled at the killing fears of the pangs of Hell To say something more how our peace with God was wrought which is worthy of all observation Know the condition of the Obligation of the first Covenant was this Do this and thou shalt live the transgression whereof by necessary consequence must have brought death To reduce us then into grace with God again after our desertion Doing and Suffering was requisite the one serving to give us life the other to save from death both for expiation of our offences and satisfaction of the offended Justice Our peace then is made by Christ's 1. Doing 2. Suffering By Christ's doing For if by our ill doing we undid our peace our peace must be m●de up by well doing which we being unsufficient for Christ whose grace is abundantly sufficient for us performed in our stead His conversation i● the days of his flesh besides his unspotted and pure Conception was unblemished He came to fulfill all righteousness and did so In the volume of the book it is written of me Heb. 10.9 saith our Saviour Lo I come to do thy will O God I can quickly impannel a sufficient Jury out of the three Kingdoms the Kingdom of this World the Kingdom of Grace and the Kingdom of Glory some friends others foes by their just verdict given up already to justifie the Innocency of our Blessed Redeemer An Angel in the 9. of Daniel calls him The most Holy And the same Angel tells his Virgin Mother that That Holy thing which should be born of her should be called the Son of God The Prophet Isaiah by Divine inspiration saith That he did no sin neither was there guile found in his mouth S. Peter saith He was a Lamb without blemish and without spot The Apostle to the Hebrews describes him to be Holy harmless undefiled separate from sinners S. John insorms us that We have an Advocate with the Father Jesus Christ the Righteous He is said by the Spouse in the Cantieles to be white and ruddy Ruddy in respect of his bloody Passion and whire in regard of his unstained Innocence Pilate though Christs enemy ingenuously professeth that he could find no fault in him Traiterous Judas when the fact was done confesseth that he did betray the innocent blood Habemus consitentem reum There was Herod's action in causing him to be arrayed in a gorgeous white robe as an implicite testimony of his innocence Pilate's wife bids her husband sitting on the seat of Judgment to have nothing to do with that Just man The Thief upon the Cross condemning himself and his fellow makes this his last and his best confession This man hath done nothing amiss The Centurion when he saw what fell out upon the death of Christ concluded with himself Verily this was the Son of God Luk. 4.34 or as S. Luke hath it Of a truth this was a just man The Devil too I know thee who thou art the Holy one of God For more evidence I can produce from heaven a cloud and innumerable company of witnesses as that Rev. 15.3 Part of the Saints heavenly song is Just and true are thy ways thou King of Saints Lastly take with us the sentence of the just Judge of all the world uttered from Heaven This is my beloved Son in whom I am well pleased I need to say no more in it 't is a plain case here 's a threefold cord Vox Dei vox populi vox populi Dei The voice of God the voice of the people the voice of the people of God Now for our comfort know thus much Christ's active righteousness was meritorious for our salvation for our peace wherefore Christ is said to be made to us of God righteousness and sanctification and that he knew no sin that we might be made the righteousness of God in him By Adam's fatal disobedience the peace was broken by Christs perfect and absolute obedience the peace is renewed As by the disobedience of one man the first Adam many were made sinners and so enemies to God so by the obedience of one man the Man Christ Jesus the second Adam many are made righteous and so reconciled to God Our peace then is made by Christs doing in fulfilling the Law in every point which in every point we did unrighteously violate He did work upon the Earth to work our peace in Heaven Which in like manner he did by suffering as well as doing Which I will by Divine assistance also briefly prosecute Were we not sinners Christ had no need to suffer Had he not now suffered we should not be saved because sinners All our deaths could not have wiped away one sin much less all our sins and therefore not made our peace Eternity of torments is satisfaction indeed to Gods Justice but then what hope of mercy of peace of life What we therefore could not do by suffering eternally Christ hath effected for us by a timely death Rom. 5.10 Act. 20.28 1 Joh. 1.7 We being sinners Christ died for us and being enemies we were reconciled to God by the death of his Son Hence he is said to have purchased his Church that is the peace of his Church with his own blood and his blood to cleanse us from all sin Divine Truth terms him The Lamb of God that taketh away the sin of the world The sin of the world that takes away the world from God the removing where of out of the way makes way for grace and so for peace for a world of men Princeps vitae est interfectus ut nos ad vitam restitueret Dominus gloriae crucifixus est ut nos ad gloriam exaltaret The Prince of life was put to death to restore us from death of life The Lord of glory was ignominiously crucified to exalt us unto glory He was content to be for saken of his Father and to bear his indignation to make peace for us through the blood of his cross to reconcile us who were sometimes aliens and enemies in the body of his flesh through death to present us holy and unblameable and unreproveable in his sight Col. 1.21 22. Eph. 5.2 For this very purpose he became a Peace-offering for us Christ loved us and hath

the Christ the Son of God is most forward to deny him his former protestations were forgotten his present commodity only thought upon And when the rascal multitude came forth with swords and staves and brought him to the Council all his friends forsook him the Shepherd smitten the sheep were scattered Friends and foes Jews and Gentiles men and women high and low rich and poor Prince and people added something to his Passion to augment his woe The Kings of the earth took counsel together against the Lord and against his Anointed The Elders of the people the chief Priests and the Scribes beat their brains together to take away his life They send him to Pilate Pilate sends him to Herod Herod sends him to Pilate again and Pilate sends him to his death Thus was he tossed from post to pillar In all these places he suffered in his good name by blasphemous speeches uttered against him in numbring him amongst transgressors placing him betwixt two thieves In his honor and glory by opprobrious terms and scandalous irrisions and mockings In his substance in that they took away his garment In his soul he suffered sorrow and anguish and great fear surprised his heart In his body he suffered wounds and stripes Insomuch that it may be said Was ever any sorrow like his sorrow Were you present to behold the whole passage of his Passion you might see his head compassed about with a crown of sharp thorns instead of a crown of pure gold you might see his glorious Visage which the very Angels admired contemptuously spitted upon and his cheeks smitten with the palms of their hands You might see his hands and feet fast nailed to the Cross which he himself did carry and his sides thrust thorow with a spear You might see his blood trickling down to the ground and himself through the pangs of death and apprehension of the Fathers wrath lighting upon him for our sins crying My God my God why hast thou forsaken me Hereupon saith Bernard O bone Jesu quid tibi est nos peccavimus tu luis opus sine exemplo gratia sine merito charitas sine imo O blessed Saviour what ails thee We sinned and thou by thy blood dost expiate our sins here is a work without example grace without merit and love beyond all measure He felt the wrath of God upon his soul he felt the hand of a sin revenging Judge taking vengeance for the sins of the world upon him then taking away the sin of the world Where you might see also no sense free from passion As for his Touch he was smitten and nails thrust through his flesh as for his Taste he drank unpleasant vinegar and gall as for his Smell he was in an infectuous place the place of dead mens skuls as for his Hearing he was vexed with the uproars and hideous blasphemies of those that blasphemed and derided him as for his Seeing he beheld with grief his Mother and the Disciple that loved him shedding tears for him and observed no noubt in the anguish of his spirit the madness of the actors of his death Hence proceeded that heavenly prayer Father forgive them they now not what they do This was the lamentable case he was in until he gave up his Ghost They gave him no rest no rest in his body nor in his soul until his soul departed Thus he suffered and thus in suffering he died died the most ignominious and cursed death 2 Cor. 5. ult God made him to be sin for us that knew no sin that we might be made the righteousnesse of God in him Christ hath redeemed us from the curse of the Law being made a curse for us for cursed it every one that hungeth on a tree Gal. 3.13 Nothing could appease the wrath of the Father but the death of his Son Who died First to satisfie the justice of God for the sin of mankind for he once suffered for sins the just for the unjust that he might bring us to God 1 Pet. 3.18 being put to death in the flesh 2. To manifest the truth and reality of the nature assumed to wit his manhood that he was true man and no phantasme 3. That by his death he might free us from the fear of death Forasmuch then as we are partakers of flesh and blood he also himself took part of the same that through death he might destroy him that had the power of death that is the Devil and deliver them who through the fear of death were all their life-time subject to bondage 4. That by dying corporally for sin and unto sin he might give us an example of dying spiritually to sin for in that he died he died unto sin once Heb. 2.14 15. but in that he liveth he liveth unto God Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. Rom. 6.10 11. Crux pendent is Cathedra docentis Christ also suffered for us leaving us an example that we should follow is steps 1 Pet. 2.21.5 That by rising from the dead he might make known the power whereby he overcame death and give unto us a lively hope of our resurrection from the dead And thus much for the sufferings of Christ generally exprest and specially implied The next point is the necessity of the sufferings and death of Christ Christ must needs have suffered It was necessary that Christ should suffer and in suffering die Necessitate decreti by the necessity of Gods Decree and infallible prescience Truly Luke 22.22 the Son of man goeth as it was determined Which determination is more plainly exprest Acts 2.23 Him that is Christ being delivered by the determinate counsel and foreknowledge of God ye have taken and by wicked hands have crucified and slain In which respect it was inevitable And albeit he prayed Father if it be possible let this cup passe from me yet he submit shi● will to the will of his Father in saying yet not my will but thy will be done It was the eternal will of God and his unchangeable Decree that Christ should suffer for us it was foreordained before the foundation of the world 1 Pet. 1.20 And although his will was that that cup might passe over him that so his life might be prolonged yet consider this vitam appetit ut homo saith Theophilact Theophil in Luke 22.42 he desired life as he was man yet as an obedient child ever correspondent to his Fathers desire adds this withal not my will but thy will be done which is not seperate from my divine will saith the same Father It was necessary necessitate obligationis by the necessity of a promise whereby God was obliged and bound to see it actually performed Promises are a due debt Promissa cadunt in debitum That God promised this it is apparant by that speech of his the seed of the woman shall break the Serpents head and

their defects out of the largeness of his bounty copiously supplied with a proportion of grace Old things are past behold all things are become new 2 Cor. 5.17 Among which All there is a new Fear by the secret influence of Mercy at the conversion of a sinner diffused into the heart that Fear of the Lord the beginning of wisdom Psal 111.10 By it all our desires are cast into a new mould so we frame our dispositions to a cor●e● spondency to the rule of justice Gods will whereof as there is some part reserved in his own bosom from the knowledge of man not to be prayed into so there is a● much as concerns us both for faith and fact in acquiring a future everlasting blessed state Divino afflatu by Divine inspiration reveal'd lest to us in writing To this an hearty obedience is expected at our hands which is effected in us by us not by the strength of Nature that 's corrupted but by the power of the Holy Ghost that 's purely vigorous When we are thus wrought upon we become so f● in good that worldly pers●sions be they never so plausible cannot without much reluctation work us to evil Gods elect when called are so altered by spiritual irradiations in their intellectual part by unresistible motions in their concupiscible that the whole bent of their desires of their thoughts through begun fear looks directly at the glory of their Maker Heavenly considerations do so affect them and an actual sense of Gods goodness doth so transport them that the Serpent like insinuation of the World the Flesh the Devil fastens not on them without oppugning what disple seth God Sin is loathsom as making them abominable to him Piety delectable as procuring favour from him His love rightly conceived of them and their expectation of highest preferment in the Heaven of heavens makes them fear lest they should lose both to offend him that dwelleth there So zealous is their care through a sense of misery so affectionate their fear through a sense partly of mercy and of justice partly that they become Argot eyed to look about lest they be foully overtaken with the pollution of sins running source What through infirmities which make them uncapable of perfection in this life they cannot accomplish they through this holy fear compass in desire which of God is graciously accepted accepting the good will for the good deed After this manner was Jacobs mind first moved with a multitude of ambiguous thoughts surprised fearing he had offended through an unreverend incivility His rushing into that place without requisite preparation where he received an heavenly Oracle and of which he held a reverend opinion as being the House of God begat in him such a strong suspicion of respassing that he was afraid Yet not so as to have been diffident of Gods mercy or in an academical suspence of his favour to have grown desperate but his fear was prudently tempered with three pure Ingredients growing in the Paradise of God Faith Hope and Love That fear therefore which was in him at first imperfect and initial by the mixture of these graces with it acquired perfection in him and became filial Comparatively alone are things on Earth perfect Absolute perfection is not here no not in cases spiritual to be aspir'd unto that 's for Heaven What the Apostle writ to the Corinthians cometh to pass as well here below as there above When that that is perfect is come 1 Cor 13.10 then that which is imperfect shall be done away So initial fear which by multiplicity of acts proves in time habitual comes to that height of excellency that it is made filial which also usher'd in by servile and initial causes them to cease and does all it self Not unlike the Dictator in Rome who ruling 1 Joh. 4.18 Timorem scilice● servitem illum non amicalem other Officers did nothing Divine John seeing the Saints love to be full of confidence concludes it perfect and that perfection to exclude fear Perfect love casteth out fear This perfect love is coincident with filial fear which is of the children of the Free-woman The fear that it expels is servile proper unto vassals and is but of Hagars brats Rom. 8. We have not received saith the Doctor of the Gentiles the spirit of fear to bondage but of freedom They that are the freeborn of Heaven Denizens of the New Jerusalem are free from pannick terrors whereunto through the thundring threats of the Law slaves alone are subject and for which Devils tremble That ignoble brood of the Bondwoman who have no heart to serve God have no heart to come boldly to him base spiteful fear captivating their senses makes them flinch and decline his presence who allotteth to the slavishly fearful Rev. 21.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their part as the lake that burneth with fire and brimstone which is the second death But whose hearts are planted in a noble height being descended from the most High ravish'd with a loving fear of Divine Majesty scorn baseness and through fire and water neglecting themselves run to do him service Glorious are those attributes where with this above all other Fear is honored It is said to be filial where of Bernard gives the reason Quia non timet Deum quasi servus crud●lem dominum Rern● de timore Dei sed quasi filius dulcissimum patrem Because who hath it fears not God as an offending servant a severe master but as a gracious son a most indulgent father Not without Apostolical authority is it reputed Evangelical because wrought by the Gospel the law of liberty and subject to the Spirit of freedom For good cause it is reported chaste as is observed by learned Zunchy Zanch. lib. 1. de Relig. Quia qui sic timent castum habent cor For who are so given have a chaste heart toward God they fear him as a good wise her loving husband only out of love faith one Weemse In Psal 18. Hierom graceth it with the title of holy for that it is a sacred quality peculiar unto Saints through the propitious infusion of the Most Holy One of Israel Spiritual vigilancie over all our ways in our Christian deportment toward God and toward man springing from it moved a conceited Friar to call it Ostiarium anima the soul's Door-keeper As it admits not the Malignant spirit to break into the soul as it expelleth all unruly motions and unmannerly behaviours in the sight of God as it beats back and shuts the doors against all importunate suggestions of the black Prince of darkness and impious practices of malecontented sinners so it opens the everlasting gates of the immortal soul for the King of Glory to come in to take possession 'T was truly spoke of Siracides They that fear the Lord will keep their hearts to wit to receive him To express what happy security we enjoy by it in the state of

tam grave pendet onus Of this great wonder the Philosophers after much study can give no good reason because ignorant of this that God hath appointed it so to be Psal 104.5 Heb. 1.3 The Poets fable that Atlas beareth up heaven with his shoulders the Lord our God by his Word alone beareth up heaven and earth Non fundamentis suis nixa subsistit terra nec fulchris suis stabilis perseverat Ambros l. 1. Exam. c. 16. sed Dominus statuit terram fundamento voluntatis suae continet The earth hath no pillar God hath not hanged it upon any thing but himself who is indeed infinitely more than all things The greatness of this work of God saith Merlin appeareth hereby that men cannot spread aloft the thinnest curtain absque fulchris without some solid thing to uphold it and therefore this must needs be the finger of God and an Argument of his Almightiness That was an odd conceit of Plato's that the earth was a kind of living creature having stones for bones rivers for veins trees for hairs c. But that was worse of Aristotle teaching the worlds eternity The earth is the element which is so much beneath man that he treadeth it under his feet is called terra à terendo from breaking and wearing And yet this which is so trampled upon abideth when man passeth away Eccl. 1.4 The earth as a Stage whereon the several generations act their parts and go off as the center of the world and seat of living creatures it stands firm and unmoveable The earth standeth saith Hugo de sanct vict Vt venientes mittat In Eccl. Hom. 1. pertranseuntes portet discedentes recipiat To send away those people that come to bear those that are passing away and to receive those that are gone And God said Gen. 1.9 10. Job 26.7 Psal 104.5 Eccl. 1.4 Hebr. 1.3 Let the dry land appear and it was so And God called the dry land Earth He hangeth the earth upon nothing He hath laid the foundations of the earth that it should not be removed for ever The earth abideth for ever that is untill the end Vpholding all things by the Word of his power Earth-quakes These subterraneous thunders are caused say some when sulphureous and nitrous veins being fired upon rarefaction do force their way through bodies that resist them Where if the kindled matter be plentiful and the mine close and firm about it subversion of hills and towns doth sometimes follow if scanty weak and the earth hollow or porous there only ensueth some faint concussion or tremulous and quaking motion Others tell us for Philosophers dispute much about it this is the reason in nature When there is a strong vapour included or imprisoned in the bowels of the earth that vapour seeking vent maketh a combustion there and so the earth shakes Histories are full and many mens experience can give instances of such terrible shakings of the earth In the dayes of Vzziah King of Judah Antiq l. 9 c. 11. Amos 1.1 Zech. 14.5 so terrible was that earth-quake that the people fled from it Of the horror of it Josephus relateth and telleth us That half a great Hill was removed by it out of its place and carried four furlongs another way so that the High-way was obstructed and the Kings Gardens utterly marred At Bern Folan Syntag. 841. Anno 1584. near unto which City a certain Hill carried violently beyond and over other Hills is reported by Polanus who lived in those parts to have covered a whole village that had 90. families in it one half house only excepted wherein the Master of the Family with his Wife and Children were earnestly calling upon God At Plevres in Rhetia Alst Chronol Anno 1618. Aug. 25. the whole town was overcovered with a Mountain which with its most swift motion oppressed 1500 people In Herefordshire Camd. Brit. Anno 1571. A great hill lifted up it self with a huge noise carrying along with it trees flocks of cattel sheep-coats c. God by such extraordinary works of his sheweth his justice and displeasure against sin as also his special mercy to his praying people I will shake the heavens Isa 13.13 Psal 18.7 and the earth shall remove out of her place in the wrath of the Lord of hosts and in the day of his fierce anger Then the earth shook and trembled the foundations of the hills moved and were shaken because he was wroth Stones A stone is nothing but hardned earth and hath the properties of the earth out of which it is generated Viz. 1. Si●city Citiùs è Pumice aquam Prov. or dryness Hence it was a miracle to bring water out of the Rock 2. Frigidity or coldness As cold as a stone we say 3. Gravity or heaviness As it is nothing but a product of the earth so it hath an inclination to descend to fall downwards Stones are naturally scattered upon the face of the earth hindring Travellers One part of Arabia was called Arabia Petr●a because it was full of stones and so uneasie either for tillage or travel Lopis à lade●do pede 〈◊〉 haber They lie naturally hidden in the bowels of the earth or under the earth and are a trouble to the husbandman in tilling the ground And they are so dangerous that the Latine word is derived from hurting the foot They sank into the bottom as a stone Exod. 15.5 Minerals Many precious things are digged out of the earth as Gold Silver Brass Effodiuntur oyes c. Iron c. which God hath there hid and men have found out Though the vein lie low and far out of sight yet Mortals are quickly become Metallaries Some of the Ancients have wished that we had never found out these metals Et Plutonem brevi ad superos adducturos because of the great abuse of them Strabo saith that Phaletius feared lest in digging for Gold and silver men would dig themselves a new way to Hell and bring up the Devil amongst them Some s●y that he haunteth the richest mines and will not suffer them to be searched sure it is that by the inordinate love of these metals he drowneth many a soul in perdition and destruction Remember we that these things though never so much admired are but that which the basest element yields the guts and garbage of the earth It is observable that God appointed the Snuffers and Snuff-dishes of the Sanctuary to be made of pure Gold to teach us to make no account of that that he put to so base offices and is frequently given to so bad men Yet there is no hurt in having these metals so they have not us and get within us so we make not our gold our God saying to the fine gold Thou art my confidence Crates the Theban Philosopher is said to have cast his gold into the Sea to avoid as he pretended the hurt it doth man-kind saying Ep. ad Julian

eo complacentiam ad redimendum reconciliandum genus humanum As the salt waters of the Sea when they are straitned thorow the earth they are sweet in the rivers so saith one the waters of Majesty and justice in God though terrible yet being strained and derived through Christ they are sweet and delightful In many things we offend all who then can be saved Our sins for number exceed the sands of the sea and the least sin is sufficient to throw us into hell without Christ But by Christ we are reconciled to the father and have peace with him Hence we may have a blessed calme lodged in our consciences as when Jonah was cast over board there followed a tranquility Let the meditation of this Eph. 4.32 cause a reconciliation amongst Christians forgiving one another even as God for Christs sake forgave you Consider 1. God himself offers reconciliation to us Jer. 3.1 and shall we be so hard-hearted as not to be reconciled one to another Let us be merciful as our heavenly Father is merciful 2. All we do is abominable in the sight of God without it Mat. 5.23 24. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee go thy way first be reconciled to thy brother Thou shouldst have done it before yet better late than never First seek the Kingdome of God God should be first served yet he will have his own service to stay till thou beest reconciled to thy brother If I speake with the tongues of men and Augels if I come to Church and heare never so many sermons talk never so gloriously of Religion c. and dwel in hatred be not reconciled I am but a tinkling cymbal 1 Cor. 13.1 3. We can have no assurance of our reconciliation to God without it Mat. 18.35 As the King dealt with his servant so God will cast such into the Prison of hell for ever This should make us all to quake 4 We have no certainty of our lives This night may our souls be taken from us Jovinian the Emperour supped plentifully went to bed merrily yet was taken up dead in the morning And if death take us before we take one another by the hand as a token of hearty reconciliation what shall become of us We should not suffer the sun to go down upon our wrath Johannes Eleemosynarius Arch-Bishop of Alexandria Eph. 4.26 Soc est in occasu vir maximè honorande being angry in the day with Nicetus a Senator towards night sends this message to him My honourable brother the Sun is in setting let there be a setting of our anger too If we do it not within the compass of a day yet let us do it within the compass of our lives Aculeus apis not Ataleus serpentis Let not our anger be like the fire of the Temple that went not out day nor night Let us not say with Jonah I do well to be angry even unto death Cap. 3.9 Let our anger be the sting of a Bee that is soon gone not the sting of a Serpent that tarries long and it may be proves lethall Christ is a merciful and faithful High-Priest Hebr. 2.17 in things pertaining to God to make reconciliation for the sins of the people He hath made peace through the blood of his Cross Colos 1.20 God hath reconciled us to himself by Jefus Christ 2 Cor. 5.18 19 20. and hath given to us the ministery of reconciliation viz. that God was in Christ reconciling the world unto himself and hath committed unto us the word of reconciliation We pray you in Christs stead be ye reconciled to God If when we were enemies Rom. 5.10 we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life Glorie to God in the Highest Luke 2.14 and on earth peace good will towards men General Calling It is the estate and condition of Christianity For herein we are called to the service of God in all parts of holiness with promise of eternal reward through the merits of Christ So it is termed because the means by which God worketh upon us ordinarily is his Word or the voice of his servants calling upon us for amendment And because through the mighty working of the Spirit of Christ the voice of Gods servants speaking out of the Word is directed unto us in particular with such power and life and our dead hearts are so revived that the doctrine is as if God did speak to us in particular we receiving the word of the Minister as the very voice or word of Christ Thus the dead hear the voice of the Son of God and live As also because God would hereby note unto us the easiness of the work he can do it with a word As he made the world and calleth up the generations of men as the Prophet sheaketh so can he in an instant with a word convert a sinner He said Let there be light and there was light So if he say Let there be 〈◊〉 grace there is presently true grace There is a twofold calling 1. External that general invitation which by the preaching of the Gospel is made unto men to invite them to come in unto Jesus Christ most in the world are thus called both good and bad 2. Internal when the Spirit of God accompanies the outward administration of the Word to call a man from ignorance to knowledge and from a state of nature to a state of grace So that the first is alone by the outward sound of the Word But the other not by the trumpet of the Word alone ringing in the ear but by the voice of the Spirit also perswading the heart and moving us to go to Christ Of this calling spake our Saviour Christ No man cometh to me Inanis est serm● docentis nisi intus sit qui docet except the Father draw him namely by his Spirit as well as by his Word Judas was called He was not a Professor alone but a Preacher of the Gospel Simon Magus was called he believed and was baptized Herod w●s called He heard John Baptist sweetly and did many things that he willed him Sundry at this day come to Church hear Sermons talk of Religion that do not answer Gods call Therefore let us intreat the Lord to call us effectually by his blessed Spirit out of our sins to holiness and newness of life If we be thus called we shall receive the eternal inheritance which Christ hath purchased for us Let us be suiters to God that he would make us partakers of this calling that makes an alteration of us 1 Cor. 6.9 11. If we were Idolaters as Manasseh to call us out of our superstition and idolatry If persecutors as Paul to call us out of our persecuting If we are Adulterers as David to call us out of our uncleanness If Drunkards out of our d●unkenness If

safe in any place without Gods protection In 1. Field Witnesse Abosolom and Saul In 2. House Witnesse Pharaoh In 3. Bed Witnesse Ishbosheth In 4. Chamber Witnesse Jezabel In 5. Church Witnesse Senacherib Joab God snatcht Lot out of Sodom David out of many waters Tutus sub umbrâ leonis Paul out of the mouth of the lyon Jonah out of the belly of hell c. Cur timeat hominem homo in sinu dei positus He shall deliver thee in six troubles yea in seven there shall no evil touch thee Job 5.19 Affliction Water properly is that element cold and moist contrary to fire Psal 42.7 Fluctus fluctum trudit But frequently signifies amongst many other things afflictions and troubles which threaten dangers as waters threaten drowning Often in the Psalms and elsewhere it is so used And I conceive that ever after Noah's flood that dismall destruction great and grievous afflictions were set forth by the rushing in of waters and overwhelming therewith Afflictions are that Sea that all the true Israelites in their journey to the everlasting Canaan must go through But yet these rivers of Marah are sweetned they are to the godly pleasant and they going through the vale of misery use it for a Well whereout they draw living water Psal 84.6 There are light crosses which will take an easy repulse Others yet stronger that shake the house sides but break not in upon us Others veliement which by force make way to the heart Others violent that lift the mind off the hinges or rend the barres of it in peices Others furious that tear up the very foundations from the bottome leaving no monument behind them but ruine Anton. Pius The wisest and most resolute moralist that ever was looked pale when he should taste of his hemlocke Christ went to Jerusalem the vision of peace by Bethany the house of grief so must we to heaven God useth to lay the foundation low when he will build high afflict much when he will destinate to some excellent end As in the creation first there was darknesse then light Or as Jacob first God makes him halt and then the place becomes a Peniel Therefore take knowledge of the low deeps into which Gods Children are brought That soul that feels it self hand-fasted to Christ though it meet with a prosperous estate in this world it easily swells not and if it meet with the adverse things of the world it easily quails not for it hath the word of Christ and Spirit of Christ residing in it Whereby you shall behold their faith victorious their hope lively their peace passing all understanding their joy unspeakable and glorious their speech alwayes gracious their prayer full of fervour their lives full of beauty and their end full of honour Apollonius writes of certain people that could see nothing in the day but all in the night In mirabil Histor Many Christians are so blinded with the sun-shine of prosperity that they see nothing belonging to their good but in the winter night of adversity they can discern all things Christians are never more exposed to sins and snares than in prosperity Though winter have fewer flowers yet also fewer weeds And fishes are sooner taken in a glistering pool than in a troubled Fen. Besides while the wind is down we cannot discern the wheat from the chaffe but when it blows then the chaffe flies away only the wheat remains Witnesse that masculine resolution of him Ful gentius who in the midst of his sufferings used to say Plura pro Christo tolleranda Here we live in the valley of Achor from Achan that was troubled that day wherein he was stoned Lorin Cap. 2. Prolcgom in Eccles Josh 7. Petrus Tenorius Archbishop of Toledo having a long time considered the weighty reasons on each side whether King Solomon were damned or saved and not knowing how to resolve the houbt in the end caused him to be painted on the walls of his Chappel as one that was half in heaven and half in hell The darker the foil the lighter the Diamonds Fealty A child of God in respect of his manifold afflictions he meets with here seems many times to himself and others to be in hell But having also tasted the first-fruits of the Spirit and the consolations that accrue unto him thereby he seems to be half in heaven Our light affliction 2 Cor. 4.17 which is but for a moment worketh for us a far more exceeding and eternal weight of glory Hurt It is in the power of my hand to do you hurt saith Laban to Jacob Gen. 31. though indeed it never was farther than given him from above Rideo dicebat Caligula consulibus quòd uno nutu meo jugulare vos possim Vxori tam bona cervix simul ac jussero demctur And Caesar told Metellus that he could as easily take away his life as bid it be done But these were but bravado's for that 's a royalty which belongs to God only to whom belong the issues of death Wicked men do not only pull manifold miseries upon themselves but are many wayes mischievous to others and have much to answer for their other mens sins How many are undone by their murders adulteries robberies false testimonies blasphemies and other rotten speeches to the corrupting of good manners What hurt is done daily by the Divels factors to mens souls bodies lives estates Besides that they betray the land wherein they live into the hand of divine justice whiles they do wickedly with both hands greedily When Christ gave his Disciples a commission to preach the Gospel he promised that they should take up Serpents and if they drank any deadly thing it should not hurt them No more shall the deadly poyson of sin hurt those that have drunk it if they belong to God Provided that they cast it up again quickly by confession and meddle no more with such a mischief Foolish and hurtful lusts drown men in destruction and perdition 1 Tim. 6.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita demorgunt ut in aqua summitate rursus non ebulliant Loss What tell you me of goods in heaven say many let me have my goods on earth A bird in the hand is better than two in a bush The Grecians comprehend both life and goods in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew perhaps men had as lief lose their lives as their goods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fronte nubila Mat. 19.22 He came hastily but went away heavily This is an hard thing it made the young man go sorrowful away that Christ should require that which he was unwilling to perform If heaven be to be had upon no other terms Christ may keep it to himself Many now adayes must have Religion to be another Diana to the Crafts-masters however are resolved to suffer nothing Jeroboamo gravior jactura regionis quàm religionis The King of Navarre told Beza that in the cause of Religion

de Gebennâ dissereretur non enim sinet in Gehennam incidere Gebennae meminisse Oh that men knew more of it and did believe in any measure that eternity of extremity that is there to he endured Oh that they were wise that they understood this that they would consider their latter end Oh that they would be forewarned to flie from this wrath to come He that doth but hear of Hell saith Nyssen is without any farther labour or study taken off from sinful pleasures But if a man had but once a glimpse of it it were enough saith Bellarm. to make him not only turn Christian and sober but Anchorite and Monke to live after the strictest rule that can be But alas we cannot get men to think of it till they be plunged headlong into it Esse aliquos manes c. Nec pueri credunt nisi qui nondum are lavantur Juvenal No though one should come from the dead to testifie unto them they would not be perswaded Luke 16.31 What the torments of the damned in Hell are Non mihi si centum linguae si ferrea vox non Omnia poenarum percurrere nomina possum is a Quaere may make any heart tremble If a man had the tongue of men and Angels he is not able to unfold the extreme misery of a tormented soul To say something the torments of the damned they are twofold Viz. 1. Privative or 2. Positive Either punishment of losse or punishment of sense as the Schoolmen call it For the first great is their losse they lose and are deprived of 1. The favourable presence of God which is more than a thousand worlds 2. The company of Saints and Angels for ever Matth. 22.13 cap. 25.41 3. Heaven the place of blessednesse Luke 16.20 4. All pity from God and Christ and the Saints of God Prov. 1.16 Psal 52.8 Rev. 14.10 Nec Creator nec creatura ulla erga damnatos afficientur sympathia 5. All hope of recovery And for the second Consider but 1. The variety of the torments ten thousand wayes 2. Universality to afflict both body and soul in all the parts and powers thereof 3. Extremity lying under the guilt of sin but an hour or two made the Son of God sweat drops of blood 4. The society with whom tormented Devils and damned souls 5 The continuance of these torments without intermission Rev. 20.10 6. The quality of the place a prison of darknesse c. 7. The cruelty of the tormentors Mat. 18.34 8. The eternity of all this These make the torments of Hell to be dismal indeed That the torments of Hell are eternal Scripture speaks it Matth. 18.8 Jude 7. Matth. 25.6 2 Thes 1 9. Dan. 12.2 And Reason confirmes it Because Quamdin calum erit caelum inferi erunt inseri quadiu caelum beablt sanctos tamdiu improbostorquebunt inferi 1. The justice of God which they have wronged can never be satisfied 2. Wicked will sin to all eternity Sin is like oyl and Gods wrath like fire Rev. 14.11 cap. 16.9 11 21. 3. The godly shall be in everlasting joy and their torments shall last as long for their condition shall be quite contrary to one another 4. Every thing that is conducible to the torments of the damned is eternal 1. God that damns them Isa 33.14 Rom. 16.26 2. The fire that torments them Isa 30.33 cap. 66.24 3. The Prison that receives them Jude 6. 4. The worm that gnaws them Mark 9.44 5. The sentence passed against them Adde hereunto the body and soul that is the subject of torments is eternal Rev. 9.6 Concerning the punishment of sense Paena damni poenalier est quàm poena sensus Aquin. and punishment of losse many dispute which of these is the greatest and most determine that the punishment of losse is greater than that of sense This losse is a great punishment in this life not to enjoy God by saith in Ordinances promises and dispensations Cain complains chiefly of this Gen. 4.14 But how woful to be excluded the presence of his glory If any ask why eternal punishment in hell can be just for sin committed in time I answer Peecare si velis tu in aeterno tuo punire aequam est te Deum in aeterno suo True it is the whole time of a mans life in which sin is committed is but a short time a nothing to eternity yet this is a rational demonstration of the justice of God in awarding eternal punishment for sin committed in time because if they could have lived to eternity they would have done evil to eternity Did not the grave stop such a man his heart would never stop him from sin Wicked men do evil as they can and as long as they can Seeing then there is a principle in man to sin eternally it is but just with God if he punish him eternally O quàm diuturna immensa est aeternitas Vbi mors semper vivit finis semper incipit spe sublata sola manet aterna desperatio Drexel A child with a spoon may sooner empty the Sea than the damned accomplish their misery A river of brimstone is not consumed by burning There is punishment without pity misery without mercy sorrow without succor crying without compassion mischief without measure torment without end and past imagination The torments in hell are all the same 1. Ratione durationis 2. Ratione privationis 3. Ratione expectationis Yet this is certain that one shall endure more pain and torment than another By Scripture Mat. 10.15 cap. 11.22 Luke 12.47 48. Mat. 23.14 15. And Reason Because 1. Some men commit greater sins upon earth Aug. than others do John 19.11 cap. 15.22 Mat. 7.4 cap. 23.24 Tantò gravior singulis poena quantò gravius quisque peccavit 2. There are degrees of glory in heaven As those that are most eminent in grace shall have the greatest degrees of glory in heaven So those that are most vile in sin shall have most torments and punishments in hell 2 Cor. 5.10 Pleasure hath bought complexion and hath painted her face a damask Rose in a field of Lilies but her end like the whorish woman is bitter as wormwood Whereunto shall I liken her lovers they are like to thieves that go through a fair flowred meadow to the Gallows they are like to rivers that run fresh and sweet or fishes sporting but fall into the salt Sea Or like to travellers laid along to sleep under the shade but awaking find themselves scorched with the heat of the removed Sun When they have ended and lavish't all at last comes conscience and calls for a reckoning then comes death with a napkin on his sleeve and his trenclier-knife in his hand and with his voyder takes all away If the wrath of God once smoke against you he will set all your sins in order before your eyes that though you turn your back yet like furies they shall haunt you and like

of them but to offer up an Expiatory sacrifice for the wrong God received and a sufficient price for the impetration of our sins remission To this end another Priesthood as was necessary was ordained in mercy by the effectual execution whereof sin committed should be expiated and an access made for transgressors unto the Throne of grace And this is the Priesthood only of Jesus Christ the Righteous who knew no sin and in whose mouth was found no guile Being holy harmless undefiled and separate from sinners Before this high Calling should be actually executed by Christ in person it was the will of our Heavenly Father 1. That men should be apprehensive of the want thereof by the conviction of conscience of the multitude of sins and gravance of them 2. That the minds of men should be throughly toucht with a longing for it are it came to the real performance yet so as that in the interposing time their hopes might be supported against despair that might spring out of the remorse of conscience for their sins which would not be taken away but by that High-Priest which taketh away the sins of the world Hereupon a Typical Priesthood was instituted for a time till the fulness of time called the time of reformation Heb. 9.10 determin'd by the most prudent Dispenser of times and seasons should come Men of infirmities and subject unto sin were then by the Law of a carnal precept appointed to offer up for the sons of men innocent beasts in whose death by the effusion of their blood wherein consisted their life they did contemplate their own merit These creatures did not any thing worthy death as was rightly conceived neither could these Sacrifices cleanse the Sacrificers from sin to perfection as pertaining to the conscience This was understood wherefore then they could not but conclude that being they did offer such they did but give to God under their hands and seals an acknowledgment of their errors and a confession of a due debt Yet seeing God was the Author of the institution of them and accepted them at their hands as sacrifices of a sweet smelling favour they conceived a lively hope of grace and pardon framing with themselves the like discourse to that of Samson's mother Judg. 13.23 If the Lord were pleased to kill us he would not receive a burnt-offering and a meat-offering at our hands Heb. 10.1 Bona gratia gloria These Figures then being but the shadows of good things to come not the very image of the things did bear up their hopes and in some measure establish their confidence in him by whom they expected good things to come This is the ground of the Apostles reasoning Heb. 9.13 If the blood of bulls and goats sanctifieth to the purifying of the flesh there 's the shadow how much more see the substance shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Here then I am to intreat of my Saviour's Priesthood whereby eternal Redemption is obtained that they who are called may receive the promise of eternal inheritance A Subject challenging most reverent devotion and care Now that I may not rove from the Apostle's intended scope Three things should be handled 1. Of him as he is a Priest befitting us Such an High-Priest became us 2. Of his personal qualities related in the concrete Who is holy harmless undefiled separate from sinners 3. Of his dignity to which he is advanced Made higher than the heavens How deep are all men in the guilt of sin all men enlightned with the knowledge of the truth easily perceive who when brought to the acknowledgment of this cannot be so ignorant as not to know the depth of their misery The depth of their misery without the successful Mediation of the Son of God is their abiding under the wrath of God which cometh upon the children of disobedience For the removal whereof the Supreme Moderator that dwelleth in the Heavens ruling all things hath anointed his Son High-Priest to deal in things concerning men To whom as he gave the nations for his inheritance Psal 2. Psal 110. and the uttermost parts of the earth for his possession so hath he confirmed him to be an High-Priest for ever after the order of Melchisedec From whom by an heavenly decree he expected the full discharge of the Priestly function imposed upon him Sacerdos q. Sacer dux the intent and purpose whereof was to bring men to God And this being the act of Mercy according to the good pleasure of his will willing to pass by offences his Justice whose rigor is inflexible ever loving righteousness and haring iniquity steps in to claim satisfaction This must have been given for the sins of the sons of men before they could have vouchsafed them any perfect hope of a gracious reconcilement To join therefore Mercy and Justice together whereby to end the difference the Divine Wisdom concluded That the punishment due to sin should be converted into an Expiatory sacrifice and this should appease and quiet the one and make an easie way and entrance for the other At quarendum Sacrificium But such a one was to be sought for and such a one too as might be Sacerdes Sacrificium both Priest and Sacrifice Here was a work fit only for the scrutiny of the Sacred Trinity infinitely surpassing the imagination of Man though never so vast All the Creatures could neither afford the one nor the other An Angel could not be Priest Man must to plead the cause of men with God Neither could the Sacrifice for man be an Angel because it was not meet that the death of an Angel should be the expiation of a crime perpetrated by man Nay further might it be so we should I believe be hardly induced to believe that an Angelical oblation offered by that Spiritual nature would profit us The nature that offended ought in all equity to purge away the offence and to suffer for it Among Men therefore must the search be made but there was little hope to find out one that could that would sufficiently effectually undergo so great a task All were sinners terrified with the horrid guilt of their accusing consciences and held captive in the chains of sin under the tyranny of the Prince of darkness None of these durst approach to present an offering unto God who is pure Light neither were any of them able were any willing to sustain or endure the severe countenance of an angry God before whom he was to appear Yet a Man must have done the deed if ever the deed were done Hereupon it was agreed upon that the Son of God God over all blessed for ever should be made the Son of man to be made the Saviour of man the worlds Creator should become one of the creatures of the world to redeem the rest fram'd after the similitude of sinful

became us For our better assurance of our High-Priests original and actual righteousness whereby he was harmless and undefiled he was being planted in a noble height seperate from sinners not but that he did communicate of the same common nature with all men but not of their guilt which is a necessary consequent of the violation of the heavenly law for where there is no transgression there is no guilt which is a binding over the offendor to receive a deserved puishment 'T is true One of those natural notions the Devil could never blot out of mans mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the punishment due to sinners was transfer'd to him but by his own voluntary submission thereunto as not for any sin of his own committing so without any guilt of his own contracting for had he been guilty before God the just Judge of all the world he could never be a propitiation for the sins of the whole world he could never satisfie the provoked justice of the Almighty thereby to appease his wrath and effect an eternal reconciliation betwixt him and us he could never obtain the free remission of our sins whereby to bring us into grace again neither were his intercession for transgressors any way available being subject to the same condemnation As he could not give a sufficient ransome for the redemption of mankind by the sacrificing of himself were he conscious of those crimes whereof sinners are So neither would his supplications prevail to benefit us for we know that God heareth not sinners Joh. 9.31 Wherefore to remove all rubs out of the way that might hinder his faithful execution of the Priestly function in all its parts and that there might no question be made of an absolute impetration and procurement of salvation to be confer'd upon as many as do beleave in him and obey him to the end he was as in respect of sin so in respect of guilt seperate from sinners This seperation was not local or in regard of place he dwelt among us and came to call sinners to repentance but vertuall in relation to his unstained condition and those divine qualities where with be was replemisht and whereof sinful men during their abode in the flesh are altogether uncapable By this means all his moral actions done in obedience to the supream authority which were infallible tokens of his inwrad pureness were meritorious for us Such is their unparalell'd worth that though them for the Authors lake the father is become propitions unto men Insomuch as for our everlasting comfort I may speak it Christ Jesus our high-Priest is able to save them to the utmost that come unto God by him Now there remaines no more but that with David we betake our selves to him q. d. abseis ergo ut de isl●s quisquiliis sim anxius Beza with the words of the same King Now Lord what wait we for our hope it even in thee Psal 39.7 Our hope is in thee to take off from us the weight of our sins our hope is in thee to suppresse the dominion of death our hope is in thee to deliver us from the Tyranny of the Prince of darknesse and to bring us reconcil'd into the highest place where thy honour dwelleth where thou are made higher than the heavens Thus am I happily devolved to the speculation of the dignity to which our high-Priest as became both him and us is above all heavens advanced After our Saviours humiliation there followed his exaltation for as he descended from heaven to earth so when he had finisht what he came for he ascended from earth to heaven returning to the place whence he came Albeit he endured many a fierce combate here yet having at length obtained the victory be went in triumph leading captivity captive to the place of his glory Ascendit ad Calo● Ruffin in Symbol Apostel non ubi verbum Deus anté non fuerat sed ubi verbum care factum ante non sederas Saith Ruffinus he went up into heaven not where the Word that was made God never was before but where the Word made flesh never sate before Something was to be done above by the man Christ Jesus when glorified as well as here below when humbled This was the place for oblation specially but that for perpetuall intercession Here he died for our sins but rose again for our justification Ephes 4.10 and ascending up on high fitteth in Majestie at the right hand of God making intercession for us that so he might fulfil all things all things requisite for the salvation of man that were to be expected from a Mediatour So that now he is declared mightily not onely to be the onely Son of God but to be our High-Priest for ever In being made higher than the heavens Earth which is his foot-stoole was no fit place for his glorious presence but his throne which is heaven For had he taken up his rest here for ever then had he not entred into the holyest of all not of this building but eternal in the heavens Now that he entred but once for all unto this whereas the Priests of Aarons order entred once annually into the sepond Tabernacle which was within the vaile called the most holy place 't is an argument of the perfection of his Priesthood of the imperfection of theirs for as it is Heb. 9.24 Christ is not entred into the holy place made with hands which are the figures of the true but into heaven it self to appear in the presence of God for us having obtained eternal redemption What Priest of what order soever beside him ever came to this height Who as he hath done ever paid such a price as the eternal redemption of the wicked is worth Or by their own power passed into heaven to appear as an Advocate to plead in the be half of sinners we find none but this we find First that hereby the world sin death the grave and hell are past peradventure overcome he remained not under their dominion but when brought to the lowest ●●be of a wretched estate up he gets again and gets all power both in heaven and earth Mat. 2.18 to be given to him So that better may this King of Kings say than the King of Spain Sol mihi semper lucet for he is Catholick Monarch Secondly hereby he hath opened the gates of heaven for all beleevers and made way for them to God wherein he hath shewed himself to be our Priest abundantly for if the were on earth he should not be a Priest saith the Authour to the Hebrewes Cap. 8.4 for if he had not gone before us it is impossible sin lying so heavily upon us we should have admission into his presence in which there is fullness of joy fo● evermore but now he is there to prepare immortal mansions for them that come to him whereby they may dwell with him in happiness There saith Anselme Infirmitas Anselm de similitudin bus

received more in the second Adam than we lost in the first Where sin abounded grace did much more abound Rom 5.20 In Adam we lost our native innocency in Christ we receive absolute perfection and integrity in Adam we lost Paradise on earth in Christ we receive the Kingdom of heaven the true Paradise of God at whose right hand are pleasures for evermore How then can that infinite mercy repel us from him when we come unto him being now made partakers of his nature much rather being reconciled we shall be saved by his life Rom. 5.10 And this is called the glory of his grace whereby we are made accepted in the beloved in whom we have redemption through his blood even the forgiveness of sins according to the riches of his grace Eph. 1.6 7. Gods goodness appears in his justice worthy of admiration for the God of mercy as he was inclined so was he content to pardon sinners if it might stand with the unblemisht reputation of his exactest justice That therefore his justice might not suffer his mercy brought to passe the incarnation of his Son thereby to satisfy his justice and appease his wrath Rom. 3.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him hath God set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins that are past hence he is said to dy for us that is in our stead which taketh away condemnation Cap. 8.34 and bringeth peace to undoubted salvation Cap 5.10 Here is plenary satisfaction to God for us and a peaceful reconciliation betwixt God and us Hence 't is said that he was made sin for us that is a sinner 2 Cor. 5.21 which cannot be but either interna pollutione by an inward infection which was impossible to him vel externâ reputatione by an outward repute and estimate which was no otherwise than by undergoing the punishment due to us which he hath done as was meet by which Gods justice is everlastingly immutably and fully satisfied and we perfectly saved Hence he is said to bear our iniquities Isa 53.4 which is not tollerantia patientiae the bearing of patience though he did bear them patiently but by bearing them he took them away behold the Lamb of God that takes away the sins of the world neither is it sola poestas auferendi peccata 1 Pet. 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely an authentick power or authority of taking away our sins but which is far more he actually bare our sins in his one body on the tree that is submitting himself to divine censure and justice did suffer the punishments of our offences by which we passe from death to life for by his stripes we are healed by his death we are saved Hence he is said to have paid for us the price of our Redemption we are bought with a price faith the Apostle whereby is intimated our captivity and subjection unto the just vengeance of the Almighty We were debters unto him and were broke like bankrupts upon the matter despoil'd of all good we had and disenabled to pay the price of our redemption which the Son of God undertaking saith of himself Mat. 20 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.6 that he came to give his life a ransome for many whereof the Apostle making use saith that Christ our Mediatour gave himself a ransome for all The Apostles All are those Many mentioned by the Evangelist Hence he is said to be an offering and a sacrifice to God for a sweet smelling savour Ephes 5.2 Such a one as hath wrought a perfect reconciliation and an eternal peace betwixt God and us his justice satisfied our sins pardoned our souls saved Such a one as all sacrifices before him were but his shadows and for any to be after him is but needless and most unlawful for he after he had offered one sacrifice for sins for ever sate down on the right hand of God and by that one offering hath perfected for ever them that are sanctified Thus to satisfie the justice of God and secure us Heb. 10.12.14 the Sonne of God is sent from God into the world and went stitch-through with the work of our redemption So that it is compleat and cannot admit the least exception nothing in it being defective nothing superfluous To close up this point admire the wonderful temper of Gods mercy and justice which no creature could find out before God did manifest it and none now it is made manifest can fully apprehend it In sending us a Saviour God was merciful that he might be just and just that he might be merciful For in his mercy he sent him he gave him to us in his justice he made him a curse he punished him with death for us which he triumphantly overcame he made him sin for us that knew no sinne to the end that through his mercy again we might be made the righteousnesse of God in him Cor. 5.22 Wherefore with holy David unto thee O God do we give thanks unto thee do we give thanks for that thy name is near thy wondrous works declare Psal 75.1 The works of thy mercy the works of thy justice are exceeding wonderful in our reparation Thy Name thy nature is near unto us in thy Son Nomen i.c. Num●n who being the true IMMANVEL God with us hath wrought and accomplished our deliverance Not unto us O Lord not unto us but to thy Name give the glory Tibi gloria nobis lucrum let the glory be thine now the gain is ours Glory be to God on high Thus much concerning the first thing imported in this Glory which is a pious admiration of Gods infinite Wisdom Power and Goodness The second thing imported in this Glory is a religious honour due to God which is evermore the necessary consequent of pious admiration We honour our Benefactors the best we may as the benefit bestowed and the love of the Benefactor doth require and the greater the benefit the greater is the Benefactors love and the greater his love the greater honour is due to him from the receiver Great out of doubt is the Gift God sent to us freely confer'd upon us it is a Gift of an heavenly nature of the highest vaine his own only begotten Son him hath God given that a● many as believe in hi● should not perish but have everlasting life Seeing then that he graciously vouchsafed to honour us so highly so lovingly we cannot in modesty in honesty in piety but highly honour him again who is the highest Being then upon the point of honour I must fixe upon those two points wherein this honour doth consist which are 1. Obedience not fained but real 2. Divine worship or adoration of him First then because God hath sent a Saviour into the world to visit us his people from on high and to redeem us from below the nethermost hell we are to render all sincere obedience to him

All of us lay miserably prest under the grievous weight of sin surrounded with extreme miseries the foiles that Satan gave us and the wound that sin made in us put us into such perplexities and streights that did not that good Samaritan the Lord Jesus raise us up did he not pour oile into our wounds and bind up our killing sores we had perished everlastingly without hope of recovery Which that he might perfectly effect he took part of our flesh and blood whereby being capable of death he might through death destroy him that had the power of death that is the Devil Heb. 2.14.15 and deliver them that through fear of death were all their life-time subject to bondage To this accord Epiphanius his words Chistus seipsum exinanivit forma servi assumpta non ut quod liberum erat in servitutem redigeret Epiphanius sed ut in forma quam assumpsit obedientes servos liberaret Christ being in the form of God equal with God made himself of no reputation Phil. 2.6 7 8. but took upon him the form of a servant and was made in the likenesse of man wherein he humbled himself and became obedient to death even the death of the crosse not that he might bring into servitude what before was free but that in that assumed form he might free from base servitude obedient servants You may remember what Zacheus said to Christ Lord I am not worthy that thou shouldest come under my roof yet he did So might we say Lord we are not worthy that thou shouldest dwell among us and become flesh of our flesh and bone of our bone yet Christ neglecting the Apology came unto us in our nature united to himself which the Postiller calls Divinitatis domum the house of his Divinity Aug. Medit. Upon which Saint Austin grounds this comfortable meditation if the book be his Desperare potuissem propter nimia peccata mea nisi verbum tuum Deus caro fieret habitaret in nobis I could despair O my God by reason of the multitude of my sins were it not that thy Word were made flesh and dwelt in us Wherefore his coming into the world and that in mercy to save sinners that could not save themselves may keep our hearts from distrust from despair and cause us to set up our rest and confidence in him alone who hath suffered for sin the just for the unjust Lastly Christ's humiliation is a work of justice For it is just with God to put in execution what before all times he did determine should come to passe All mankind stood guilty and forlorn before the barre of Gods exact justice until our Advocate who is the propitiation for our sins did fetch us off which could not be so fairly so conveniently done unlesse he were made like unto us his brethren The supreme wisdom therefore to preserve his justice unspotted and withal to manifest the riches of his grace upon the vessels of his mercy made his Son in the fulness of time the Son of man that so his justice as was right and meet might receive a plenary satisfaction from that nature that had offended Hence it was the Lords resolution in bringing many Sons to glory according to his determinate counsel to make the Captain of their salvation perfect through sufferings This was in equity requisite Heb. 2.10 Quod per eum homo redimendus erat in quo redemptio nostra ab aeterno paedestinata fuerat For that by him we were to be redeemed in whom from all eternity our redemption was decreed Trelcatius Institut cap. 2. By him we were to be made up again by whom we were first made We ought to be partakers of the love of God in him who was the onely Son of Gods eternal love In a word we were to receive the right of adoption and liberty of sons through him who by nature was the everlasting Son and heir of the Father Hence saith the Apostle God sent forth his Son made of a woman Gal. 4.4 5. made under the law to redeem them that were under the law that we might receive the adoption of sons Wherein that we might have a sure interest and just claime without any strife Christ must needs have suffered Thus was Christ fitted in power in mercy in justice to be made a sacrifice for sin whom we will now consider more particularly according to the parts of the text and first of the person humbled which is Christ Christ was design'd from all eternity to be the sole Mediatour between God and man and to this end was both God and man to reconcile both God and man together Because both stood at an infinite distance and could not come together but by an infinite person which is God alone Our sins like a cloud interposed betwixt God and us made us strangers to heaven so that the light of Gods countenance could not be listed up upon us nor the comfortable heames of his saving grace reflect upon our soules Could any of the sons of Adam dispel the cloud of our sins or make way for Gods grace to descend to us or for us to ascend to God there could not We have all erred with our first father and cannot indure the presence of the Almighty Fear and trembling seize upon soul and body upon the apprehension of his presence But could any of the Angels work our peace with heaven there could not For they being creatures mutable in their wills as well as men stood in need of an Head by whose neer union unto them they should inseperably be joined unto God For ever then most lamentable had been the condition of man did not Gods infinite Majesty vouchsafe to descend to us ascendere nostrum non erat it was not in our power to ascend to him Hence is he called Immanuel God with us which name imports thus much that as he hath joined his Divinity with our nature so hath he coupled our nature to his Divinity that so he might be a perfect and sufficient Mediatour according to that 1 Tim. 2.5 One God and one Mediatour betwixt God and man the man Christ Jesus For did he not participate of both natures had he not been man as well as God he had been a stranger to us and therefore unfit for the office of Mediatour To bring us therefore unto God he united our man-hood to his divine nature by which union we are made partakers of the divine nature whereby our peace is for ever concluded upon The great acts and worthy designs that by him as Mediator were undertaken to be performed shew how he was God and Man He did so restore us into the favour of our God that of the sons of men we became the sons of God and that of the heirs of Hell he made us heirs of Heaven But who could bring this to pass unless the Son of God were made the Son of Man and unless what was his by