we read Rev. 17. 18. Whose names were not written in the book of life from the foundation of the world Rev. 13. 8. comparing it with that place 1 Pet. 1. 19 20. Redeemed with the precious blood of Christ as of a Lamb without spot who verily was fore-ordained before the foundation of the world but was manifested in these last times c. Heb. 9. 15. The Apostle speaking of Christ's Sacrifice saith It was for the expiation of transgressions under the old Covenant and Hâ—b 9 6. teacheth us by undeniable consequence that the virtue of Christ's death reached to them before Christ for he proveth that Christ need not and so shall not be offered often be offered again to the end of the world with this argument Because he was not often offered from the beginning of the world which reason of his leaneth upon this implied foundation That the death of Christ was as necessary for and as influential into the salvation of those in the Ages before Christ as in thâ—se Ages after his death Col. 1. 20. And having made peace by the blood of his Cross by him to reconcile all things to himself by him I say whether they be things in Heaven or things in the Earth By things in Heaveâ— cannot be meant Angels as some yâ—t hold for if we should grant that their confirmatiâ—n was from Christâ— as Mediator which yet seems harsh for who will say if Adam had stood his confirmation should have been from Christ Vasques and Becanus seem fully to prove the contrary against other Schoolmen by such Arguments as these 1. â—t is virtually to say They should not have had their confirmation except Man had faln or else that he should have been sent a Mediator without Man's fall 2. Christ died for all those for whom he was Mediator or merited any thing for And the Apostle seemeth to assert the contrary by that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did not take hold of or relieve Angels for so learned men observe the word signifies But should all this be granted yet they were not reconciled by Christ for that implieth enmity but here he saith that he might reconcile all things to himself whether things in Heaven c. It seems very probable that by things in Heaven are meant the Patriarchs and ancient Saints before dead That place Gal. 3. 16 17. is most express first That there was a Law of Grace called the Covenant or Promise confirmed or enacted of God in Christ with faln man the tenour whereof was this That all sincerely obedient believers such as Abraham was should be saved and blessed 2. That this was made by God in Christ before the giving of the Law by Moses 8. Lastly That he might be just and the justifier of him that believeth in Jesus or that is of the faith of Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the Christian faith God set not forth Christ to dye meerly for this end that Sinners might be justified without any more ado only be sinners Some have said Be but sure of this that you are sinners and you may believe you are justified The immediate effect of this Satisfaction as satisfaction and which is an essential consequent of a satisfaction to Justice is only this That that obstacle being removed he might be left at liberty to act in the pardon of sinners in what way and upon what terms he pleased The immediate effect is That God might be just though he should pardon sinners that he might pardon salvá justitiá not that he must pardon them come what will of it or be unjust not that sinners should ipso facto be pardoned the price being undertaken or paid and accepted The Justice of God as a flaming sword obstructed all treating with us upon any terms of reconciliation whatsoever and this would have been an eternal barr to all influences and effluxes of favour and bounty whatsoever Now this Justice being satisfied as I have before made out and this barr and obstacle removed Divine Grace and Benignity is left at liberty freely to act how it pleaseth and in what way and upon what terms and conditions it thinketh meet Object Here the Antinomians object What do you talk of terms and conditions Is it not injustice to refuse immediately to justifie the Party immediately to pardon and acquit the offender for whom the price was paid And is it not injustice to set them terms and conditions of their benefit by the price paid for their justification and salvation so as without the performance of them they shall have no benefit by the said price Ans It is not injustice That which misleadeth men and maketh them think otherwise is their looking on God as if he was properly a Creditor whereas he is Governour and sins are not properly debts owing to God but so called metaphorically because in some things alike they subject us to danger and trouble as debts do and they look upon sinners as Debtors and Christ as a Surety properly Get these things well into your minds and you may see through these mists First Labour to understand this that the case here is not properly the case of Debtors but of offending Subjects and God is not to be looked upon properly as a Creditor but as a Rector Governour Legislator and the Person Christ sustained and the part he acted in his Sufferings was not in a strict sense though figuratively once so called that of a Surety paying the debt it self and discharging the Bond by paying the very thing it self in the obligation but of a Mediator expiating Guilt and making reparation to Justice some other way than by the execution of the Law yea endeavouring that the Law the legal threat might not be executed by making amends for the non-execution of it Secondly Get this into your minds That the Sufferings of Christ were not properly an execution of the Law though they may figuratively be so called but a satisfaction to Justice that the Law-threat might not be executed The sufferings of Christ were not the very individual things threatned for it threatned the offenders should dye and be damned Cursed is every one that continueth not c. In the day thou eatest thou shalt dye So that it was not Christ was threatned but we for he was not the offender His sufferings therefore were not the idem but the tantundem not proper payment but a valuable consideration or you may call it a refusable payment though it be not properly payment at all not solution or payment in the strictest sense but a satisfaction in the strictest sense The essence of which lies in this that it is justly and fairly refusable In payment of debts the most Laws admit payment by a Substitute and take it as all one in account of Law whosoever pays it so it be but paid yea in many cases though it be by another without the Debtor's knowledg it was paid by the same person in Law though
Wisdom Justice and Holiness that saving the honour of these he might pardon and advance to dignity rebells against Heaven upon their returning to their subjection and allegiance that the honour and credit of these might be maintained and yet the offenders not perish And this atrocious death of the Son of God for sin did do God great honour in the face of the Sun and of the World did assert his holiness and ha 〈…〉 proclaim his Righteousness and is a loud Thunder-clap of terror against such as shall again a second time and after such hope brought in undo themselves And by this all the dishonour that would have come to God by pardoning submitting and yielding enemies and rebells is cleared and wiped off and the repute of the Law as well secured and kept up and offenders considerate no more imboldened to sleight Him and his Laws and Threats by looking on him as no great enemy to sin than if the penalty had been executed upon all Men for ever I shall add no more here because I have prevented my self in speaking largely of this before 6. That God might be just and a justifier of faln man that God might be just and merciful 1. That God might be just it would not be sense to stop here for God would have been just without this Propitiation inflicting the punishment on sinners themselves but then he would have been meerly just and no justifier of faln man because man could never have satisfied he would have been always paying and yet the debt always to pay still so that there could never have been any Justification of sinners 2. But that he might be just and a justifier He set out Christ a Propitiation for the remission of sins Here you see two causes of Christ's death The love of God to Man one and the justice of God the other He was induced to this amazing act by his Philanthropy his love of man and zeal of justice He so loved the World that he gave his only begotten Son that whosoever believed on him might not perish but might have everlasting life And here his justice did not swallow up his Mercy nor his Mercy his Justice but they are of quite distinct considerations Here is a loud Testimony of his Love to us and love to his Law and Justice of love to us that Christ should die rather than we perish and of love to his Law and Justice in that he hereby took order that they should not be injured by his pardoning of us Yet observe well here for the understanding of the things I have spoken of and shall speak of depend much upon it that this love was not the love of Complacency or Rectoral love for that is and was the fruit of Christ's Death but a love of pity such as was consistent with Rectoral and Legal hatred Zaleucus might lawfully have a love of pity to his Son before his invented Satisfaction but Rectoral wrath and hatred He was bound in honour as a iust Rector to execute the Law to keep it sacred and unblemished and this restrained his natural pity from doing an injury to justice And this Love that I am speaking of was the Love of one that was bound in honour and justice to be an enemy as things stood but yet of one willing to find out some way that he might with safety to his honour and justice be a friend as Governour that is might justly not inflict the penalty Thus you see the love of Pity that sent Christ was not the fruit of Christs Death But his love of Complacency his justifying love Pardoning love Rectoral love that is the fruit of his Death 7. Justifier of Sinners of faln Man that is implied in the word Propitiation and remission of sin and in the whole texture of the words And here I will shew you he died for Justification of the greatest of sinners upon their acceptance of him yea and of sinners then long since dead 1. For the Pardon and Justification of the greatest Sinners worst of Men whose throat was an open Sepulcher and their feet swift to shed blood as is expressed before in this Chapter The greatest Sins cannot exceed the price paid for they are but the Sins of Man but the Sufferings were the Sufferings of God They that were guilty of the hainousest act that ever the Sun saw of that horrid act of Crucifying Christ upon their repentance and being pricked in their hearts were forgiven as we read in the Acts of the Apostles 2. For the Pardon and Justification of Sinners then dead before Christ's death God now declareth his righteousness in the remission of those past sins Whether all those that were justified and saved under the Old Testament did know of this to come satisfaction or not I do not now dispute But this is plain whether they knew of it or not they were not justified and saved without God's having respect to this to come Propitiation it was by virtue of this which is now declared It is now declared to Men and Angels that it was upon the account of the Satisfaction intended and promised They were justified by virtue of Satisfaction designed and undertaken by Christ and in due time to be exacted and paid but through the forbearance of God the exacting of the price for sins past and fore-committed was deferred till the time of the Gospel A Meritorious cause is a Moral cause and for a Moral cause to operate and have its effect it is not necessary that it do exist it sufficeth that it have an Esse cognitum a beeing in knowledg A man may be properly said to have bought that which he hath not yet paid for and may have the actual benefit of his purchase if he hath undertaken the payment and the other accepts of and rests satisfied with his promise and undertaking Grotius lib. de Satisf thus interpreteth this place remission of sins past And it seemeth probable enough to be the meaning of this difficult place Sanguis Christi profuit antequam fuit Both the Ancients were and we are saved by Christ and God hath now set him forth a Propitiation for those past sins And indeed till Christ thus came the Satisfaction was not paid but through the forbearance of God thus served the turn that it was undertaken and promised and typified and represented by the Sacrifices and Types which shadowed it out but the Truth Reality and true Sacrifice came not till Christ And God did forbear to inflict wrath on them because he should at length have satisfaction and now he declareth his Righteousness in exacting the prefigured Satisfaction They drank of the spiritual Rock that followed them which Rock was Christ Hence it is not improbably concluded by some that he is called The Lamb slain from the foundation of the world * Yet I rather encline to them that read it written from the foundation of the world in the book of the Lamb slain Because in the same Book
the Lord should look upon such dead dogs as we are What is man that thou art mindful of him and the son of man that thou shouldst visit him That thou shouldst give him such a Physician as thy Son to cure him with his blood What is man that thou shouldst magnifie and set thy heart upon him Admire and wonder at the love of the Son that Christ the Lion of the Tribe of Judah should be willing to dye for such dead dogs That God's fellow should be willing to be smitten and wounded that by his stripes we might be healed that he should give Himself his Blood and Soul a Ransome for Traytors for Enemies That he should intercede as Moses Blot me I pray thee out of the book of life and say as Paul Let me rather be accursed That he should say to his Father If they have wronged thee put it on mine account I will pay it written not with my hand but with my blood That he should say with Rebeccah On me be thy curse my Son That Christ should go into the fire that we may be as brands pluckt out of the fire That the most blessed should be willing to be cursed that we cursed ones might be blessed That such a Tree of life such a fruit-bearing Tree should be willing to be cut down and dye to save Trees of death dead dry and barren Trees cumbring the ground It is commonly said of men undone by Suretiship Their own kind hearts undid them We may say of our Redeemer His own kind heart laid him thus low brought these calamities upon him How dear should he be to us Quanto pro me vilior tanto mihi charior Labour to know the love of God and Christ which passeth knowledg that you may be able to comprehend with all Saints the heighth length depth and breadth of it Eph. 3. 18 19. Had we hearts as full of love as they could hold yea as full as all the hearts of Men and Angels could hold we could not love him as he deserves from us We had need with the Widow to beg and borrow Vessels to fill our hearts cannot hold enough Were we not cold frozen pieces of earth the fire would burn while we are musing This love of God and Christ would set our hearts on fire 3. Admire the Wisdom of God in this great Transaction This was matter of reproach amongst the Heathen their grand Objection against Christianity Deus vester Patibulo affixus est Your God was crucified and Christ crucified was to the Jews a stumbling-block and to the Greeks foolishness But it is wisdom to them that are perfect and to them that are saved by Christ Christ is the wisdom of God and the power of God 1 Cor. 1. 8 24 25. Never was such a strain of Wisdom heard of as this since the World began O the wise plot and contrivance of the Trinity for the salvation of lost man here are Treasures of Wisdom unsearchable riches of Wisdom Wisdom in a mystery to find out a way for the greatest Justice and Mercy to meet Wisdom bringing light to us out of Christ's darkness life out of his death making the fall of Christ the rising of the World Such Wisdom as the Princes of this World knew not such Wisdom as the subtil Devils could not fathom Wisdom confounding the Devils and making them to help forward our salvation by endeavouring our ruin in destroying Christ He destroyed his own Kingdom in seeking to destroy Christ's Kingdom 2. Exhort Keep humble and low thoughts of your selves yea be ashamed and confounded in your selves because of his kindness in being thus pacified toward you Look to the hole of the pit whence you were digged and see what you were by nature and what your lot and portion was Look at your selves at the best but as Beggars in the elder Brother's Clothes Say of your Righteousness Alas it was but borrowed Some are admiring their own virtuous lives the innocent lives they have lived these cannot but sleight the Death and Satisfaction of Christ This is a direct opposition to the Grace of the Gospel and Publicans and Harlots will have benefit by this before them that justifie themselves What needed Christ to dye for thee if thou be so good as thou wouldst make thy self The design of the Gospel is That every mouth might be stopped in boasting and all flesh be guilty in their own sight before God And this is one part of the condition of life and righteousness through Christ To be deeply sensible how just it would have been with God to have damned us And the full soul in this sense cannot but loathe this honey-comb And these Truths would be sweet unto us were we pinched with want and hunger 3. Prize your Souls set a high value on them since God did so Christ did so They were ransom'd at a high rate You have heard sometime of the ransome of a King as a huge matter it is nothing to the ransome of a Soul this is precious indeed Christ that well knew the worth of Souls paying so dear for them Our souls were not redeemed with corruptible things as silver and gold do not sell them away for silver and gold for that which could not purchase them We were not free-born with a great sum was this freedom this reprieve and hopeful time of trial obtained sell them not away for trifles Thirty and two years and upwards was this Temple in building this Soul in redeeming by Jesus Christ the Son of God lose it not sell it not for the sinful fading pleasures of a few days destroy it not in three days 4. Look too that this Blood be not lost this great Counsel of Heaven lost as to us Look to your selves that we lose not the things which we have wrought but that we receive a full reward 2 Joh. v. 8. It is sad thing for a man to complain I have beaten the air and spent my strength in vain Have you done and suffered so many things in vain if it be yet in vain But much more should this prevail with us Take heed that you lose not the things that Christ hath wrought A sad thing for Ministers to complain We have spent our strength in vain but much more for Christ to say I have lost my labours tears wounds death as to these men The Righteousness and Pardon and Life which he hath purchased were not for Himself he hath no more need of them than the Heavens have need of rain or the Sun of light Cut off but not for himself therefore if you refuse this offer you endeavour interpretatively that it may be said of Christ He died as a fool dieth You say to Christ's face virtually You might have been wiser than to work and take pains for one that gives you so little thanks Is this thy kindness to thy Friend Is this thy thanks to thy Redeemer Hath not Christ deserved thee If the Devil and Sin have and
say if you think or desire rationally Should God say O ye guilty Rebels I have found a Ransome I have found out a way that I can now pardon you with safety to my Honour and Justice Now as ingenuous men speak and tell me what I shall do for you Should I pardon you and give you Heaven and Happiness though you should continue to live in all Villany hating me and my holy ways slighting my Law and Government We would answer No. This would not become the holy and universal Magistrate and King of the World this would be unworthy of God For then we might say We are delivered to commit all these abominations this we have begun to do an nothing will be restrained from us which we can imagine to do and there will be none to put us to shame Speak then like honest men that have some sparks of ingenuity We should say Make not the terms perfect obedience for we brake that old Covenant that had these terms when we had our perfect strength and now we are weakned wonderfully shattered wonderfully by our fall Ans Make the condition the terms this That if we humbly acknowledging our desert of damnation repenting us of our iniquities and seeking to thee for forgiveness shall sincerely desire and endeavor to please thee and keep thy Commandments and shall bewail it with grief when we fall short and fail in this our duty that then we shall have the benefit of this Propitiation So that only our wilful chosen casting off thee and thy Government shall undo us And make it that though we should have long refused thee yet if at length we thus repent and return we shall find this mercy This is well said thus far And though this be not now enough for us yet this seemeth to comprehend all the condition required of men to justification and salvation before the appearance of Christ in the flesh There were Promises of Forgiveness Justification and right to Heaven made known to the World by Noah the Preacher of Righteousness and others upon the condition of repentance and returning to God If thou dost well shalt thou not be accepted was said to a great sinner This was Gospel not Law for that requires that a man never have been a sinner The Book of Job is generally with reason held to be written before the Law of Moses and his Friends knew and taught this Doctrine and name it as coming from the Ancients by Tradition If any Job 8. 5 6 7 8. Chap. 33. 27 28. Chap. 22. 21 22 23 man shall say I have sinned and perverted that which is right and it profits me not he will deliver his soul from going down into the pit And these Promises were made by virtue of this death of Christ Moses entereth the people into this Covenant To be the Lord's people and promiseth on that God will be their God and he sprinkleth blood and saith Behold the blood of the Covenant which the Lord hath made with you this day upon their engaging to be the Lord's people and to obey his voice to signifie it was made in the blood of Christ And he saith I have set before you life and death in that I command you to walk in his ways And that which he commanded was not the old conditions which were impossible viz. Never to have been sinners It is not in the Heavens or beyond the Sea but is nigh thee in thy heart and in thy mouth It was to love God in sincerity and walk in his ways And the Apostle cites this and saith it is Gospel even the word of faith which they preached Rom. 10. 6. Yea and the sons of strangers that joyn themselves to the Lord to love the name of the Lord and take hold of this Covenant to them â—e would give c. And so the Prophets If the wicked turn from his wickedness he shall live he shall not dye This was the Gospel this promise was made in the blood of Christ for the Law admits of no pardon upon repentance And any that were justified and saved upon the performance of these conditions were saved only by the death of Christ promised and undertaken and this obedience and turning to God is a great part of the Gospel-condition So that obedience is called Faith and disobedience Infidelity He that believeth Joh. 3. 16 on the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath everlasting life but he that believeth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that believeth not or obeyeth not the Son or is not perswaded by him So To day if ye will hear that is obey his voice Heb. 3 7 12 harden not your hearts as in the provocation Take heed lest there be in any of you an evil heart of unbelief in departing from the living God To whom sware he they should not enter into his rest But to them that believed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to them that were disobedient So we see they could not enter in because of unbelief We see how disobedience and unbelief are promiscuously used Heb. 4. 1. Let us therefore fear lest a promise being left us of entering into rest any of you should seem to come short of it For unto us was the Gospel preached as well as unto them but the word did not profit them not being mixed with faith or obedience used promiscuously in them that heard it You may observe hence that they had the Gospel preached to them in the Wilderness and you may here see what the Gospel is A promise of rest and happiness to sinners to faln man and we see Heaven was promised under the type of Canaan and we see the Gospel is a conditional promise for if absolute the missing of Heaven and rest would have been ascribed to God's unfaithfulness and not to man's disobedience or unbelief and you see what the condition of the Gospel is by seeing faith and obedience counted as one Seeing therefore it remaineth Heb. 4 6. that some must enter in and they to whom it was first preached entered not in because of unbelief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of disobedience and so the Margent of your Bibles have it also ver 11. And the Apostle tells us what Faith was necessary in those days Heb. 11. 5 6. Enoch had this testimony that he pleased God but without faith it is impossible to please God for he that cometh to God must believe that God is and that he is a rewarder of them that diligently seek him It is essential to Religion to believe there is forgiveness with God that he may be feared The Gospel-condition is rather the diligent seeking of Him if you will place it in one of these acts only than the believing he is and is a rewarder of them that come to him for this may be without that seeking but not that seeking without this I think it was not an essential condition to Justification and Salvation in those days to have an
will do more for thee let them take thee Say then I love my Master Sin and Satan and will not go out free But study how thou wilt answer it to God and look thy Redeemer in the face Do you mock God and your Redeemer and say You might have spared your self as Peter bade you Who bade you thus love me You might have let the loving me alone God will not be mocked Be you not mockers lest your bonds be made strong And Christ will yet have some reward in well-doing and honour in thy ruin thy refusal and punishment for it But these are secondary Ends and Ends only upon supposition of rejection of his Grace The primary End of his Death and Law of Grace is your Salvation for he came not into the world primarily to condemn the world but that the world through him might be saved God sweareth he desires not the death of the wicked but rather that he would turn and live The primary End of the Gospel and Law of Grace is your Obedience and Salvation and secondarily upon supposition of your refusal Condemnation It cannot be said of a Governour making a Law It was weakly done of him when he foresaw many would break it except he want Power or Justice to vindicate it Dare you say It was not wisely done of God to make the first Covenant with Promise to Adam because he foresaw he would lose the benefit of it and incur the curse And dare you say It was no kindness Suppose God had not known Would that have made any change in the thing by making the sin greater and God's kindness more This is to say God's Omniscience hinders him from being Rector of the World from being able to make gracious Promises to the obedient and just Threatnings to the disobedient Take heed of such Doctrines as would in their own nature cause you to have hard thoughts of God and discourage your return to him and conclude they are false that are so expresly contrary to the whole tenour of the Gospel Though you know not how to answer the Objections I dare confidently tell you others can and have answered in the main such difficulties satisfactorily and that in a way well agreeing with special grace And I could do it satisfactorily to you I think and should now if I thought it not inconvenient to turn to an alien subject But suppose I could not no nor the ablest men must we therefore deny plain Scripture-truths because men know but in part and can answer many difficulties but imperfectly But to return Shall Christ fall short of the primary End of the travel of his soul This is the reward and fruit Christ waits for To see the travel of his soul to see his seed a generation of sinners turning and accepting his offered salvation and then he will say My blood was well shed indeed I am well paid well satisfied so Israel be but thus gathered and this he waits for and strives with thee about Again Is this thy kindness to thy own soul Not to hearken to the cry of its necessity for a Saviour It is in your power to reject the counsel of God against your selves to your hurt it is in your power to frustrate all and to make your selves of those that shall have neither lot nor portion in this matter But if you perish it is not long of Christ but of your selves you chuse it Would you be wise you should be wise for your selves but if you be scorners you alone shall bear it Once all was lost hopeless and helpless you were but through this Propitiarion it is once more brought to your choice whether you will perish or no. Why will you dye If you will dye who can help it I cannot I can only witness I called and you refused to come And I hereby call you Noverint universi c. Be it known therefore unto you Men and Brethren That through this Man and this Name is preached to you the forgiveness of sins and by him all that shall believe all that shall receive him shall be justified And there is no other Name under Heaven given whereby you can be justified and saved and if you refuse him it is in vain to look for another Are you willing to comply with this design of God for your eternal welfare Or must I say you refuse to come Will you or will you not accept Christ for your Lord Redeemer to sanctifie and save you If you will indeed you shall certainly be saved If you will not why will you not What displeasure have you taken against Christ What blemish do you see in him What is there that offends you in this wise stupendious dispensation of Christ crucified What prejudice have you entertained against this Counsel of God What do you think his terms too hard so that all things considered it would not be for your good Then you think Christ If any doubt of the truth of the Scripture Doctrine let them if they judg their souls worth so much pains read those learned Books lately written in English on this Subject and doubt if they can counselleth you for your hurt if so you have interpretatively worse thoughts of Christ than you ought to have of the Devil for you ought to think the Devil no worse than he is and if you think Christ calleth you for your hurt and loss and tells you what you shall never find true you think Christ envies your good and would deceive and cheat you by perswading you out of it and what is this but to think him worse than the Devil for the Devil though he would deceive you yet he never dyed and shed his blood to deceive you but if it be for your hurt to turn from sin and deny your selves and take up his yoke Christ hath dyed to undo you which would be strange maliciousness O the hainousness of this sin of refusing Christ It is virtually to esteem him the horrid'st Impostor that ever the Sun saw What a dreadful thing it is to stay a day or a night under the guilt of this refusal of Christ He that thus believeth not is condemned already and is yet under the curse and if he do but walk up and down the few more days and sleep out the few more nights of his life he will be remediless for there is no more sacrifice for sin But yet there is Balm in Gilead there is a Physician there why is not our health recovered There are Treasures in Christ Treasures of Righteousness he would fain part with Oh say These and these neglect Christ despise his Riches It may be thy Master if thou be a servant sleights this great and honourable One's Treasures and will not receive at his hands the things which he hath bought and brought but say thou as Gehazi As the Lord liveth I will run after him and take something of him and I can assure thee in his Name whose Messenger I am That