Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	law_n	sin_n	transgression_n	2,525	5	10.8527	5	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

8.36 For Christ hath freed us from the curse of the law being made a curse for us If the Son make you free ye shall be free indeed And liberty from the bondage of sin Whosoever committeth sin is the servant of sin saith our Saviour Joh. 8.34 But he that hath the peace of a good conscience is not in subjection to the dominion of sin but is servant to righteousness having obtained the liberty proper to the sons of God to which he is called Liberty from the burden of humane traditions and superstitious inventions of men either crept into the Church through the subtilty of Satan or neglect of the Pastors or impiously imposed by the Antichristian Hierarchy under the shew of piety and Religion 1 Cor. 7.23 Ye are bought with a price be not ye the servants of men Liberty from the fear of Tyrants in matters concerning the solemn worship of God or fear of danger in matters indifferent The conscience of a man rightly informed and guided by discretion is apt to undertake all that may make for Gods glory the Churches good and his own salvation Fear not little flock it is your Fathers pleasure to give you a kingdom The last effect of this peace is Joy and it is called Joy unspeakable in the Holy Ghost such an excess of joy as we want utterance to express it A good conscience that is a pacified conscience saith Solomon is a continual feast it frollicks and merries the heart in the very prease of adversity it encourages a man to alacrity of spirit and a certain hope of victory and it admits no bitter invective to be cast out against us to deject us nor produceth any clamorous accusation to ruine us Am●s but being calm and quiet excusat absolvit consolatur saith Amesius it pleads our excuse it frees us from condemnation it brings in an ebullition or a springtide-like overflow of all soveraign comforts Balaam did wish that he might die the death of the righteous I for my part wish to live the life of the righteous None under heaven can live a more truly jocund life or at greater hearts ease than he that hath an upright conscience towards God and towards man His soul in the midst of tribulation is full ballasted with rejoicing which the world cannot take away Hab. 3.18 It was Habbakkuk's resolution that notwithstanding all misery he would rejoice in the Lord he would joy in the God of his salvation But is it so with the wicked can they participate of saving consolation It cannot be Yet my charity forceth this good wish for them I would they did for then would they bid adieu to all sinful courses which in the end prove dismal I am sure I have seen the wicked rejoice in their wickedness yet that rejoicing as it is like crackling of thorns under a pot of short continuance so it is never hearty And wot you why surely because their conscience can never be at rest There is no peace Isa 57.21 saith my God unto the wicked For their consciences tell them that the Lord hath a quarrel unto them for their sins they see their condemnation printed in their soul as it were with red letters in an Almanack How can it be otherwise Where there is no zealous reluctation to evil but a constant gliding into mischief and study to transgress when sinners confident in the imagination of their giddy heads like Tumblers that stand upon their heads kick against Heaven what expectation of peace or joy or what hope of Divine solace can they have On the contrary They that war against the flesh and will not admit any composition th Satan they that spend themselves to please God and to be in league with heaven It cannot be but being that all your aims bend at peace Isa 57.2 you shall end in peace and rest in joy and glory everlasting Now the God of peace that brought again from the dead our Lord Jesus that great Shepherd of the sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Jesus Christ to whom be glory for ever and ever There remains yet two other kinds of peace to be treated of peace with one another and with the creatures Sin the cause of all confusion hath so distempered the whole fabrick of man and bred such malignant humors in our nature that unlesse the God of order take us in hand we are apt upon the least occasion to lay violent hands one upon another or else by secret contrivances to work one anothers downfal If unbridled passions once get but an head in man nothing unlesse Gods restringent grace stop him shall hold him from breaking out into outragious disorders Wherefore to cure this malady this running sore it seemed good to the God of peace to send his beloved Son the Prince of peace into the world Part of whose function was not to put men together by the eares Sacrosancta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nobis committitur non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to combine their hearts together by a loving union He came and preached peace to you that were afar off and to them that were nigh My peace saith Christ I give unto you And this is my commandment saith love it self that ye love one another Ephes 2.17 John 14.27 cap. 15.12 17. History reports that the Temple of Janus in Rome Paynim at the time of Christs Nativity had all the gates thereof laid open Histor Rom. which was interpreted to be a manifest intimation of a general peace over all the world And out of doubt in whom the Spirit of Christ beareth rule they are ever addicted to a peaceful life for peace whereof the turbulent spirit makes no reckoning is reckoned among the fruits of the blessed spirit Seeing then that Christ brought it preacht it gives it commands it I shall therefore briefly presse it This kind of peace is twofold Civil and Ecclesiastical As Religion is the King upon which the Government of the Political State depends and moves so Peace is the Raile that keeps both close together Truth hath aver'd it that Kingdoms Cities and houses divided against themselves cannot stand Factious spirits in the Commonwealth and schismatical hot-brains in the Church by their unhappy divisions lay a gap open for destruction to enter in by For the preventing whereof be ever observant of the Apostles wholsome advice which is 1 Thes 4.11 5.13 to study to be quiet and to be at peace among your selves We must not let loose the raines to precipitate passion or let flie distastful language unbeseeming the professors of the Gospel of Christ but ever by a sanctified discretion moderate our minds in love and keep our selves within the precise circuit of Piety and Religion Reason it self pleadeth for a civil behaviour towards all which in reason cannot be denied

The Law LEX à ligando vel ab eligendo dicta est Norma faciendorum Lex Naturae The Law of Nature is used in two senses 1. The one which springeth from reason sense induction and argument according to the Lawes of heaven and earth 2. The other imprinted on the spirit of man by an inward instinct according to the law of conscience herein man participates of some light touching the perfection of the Moral Law but how Sufficient to check the vice not to inform the duty Yet this Law of Nature imprinted in the soul may restrain the outward man and stir up in him a desire of vertue and moral honesty and prescribe and follow some things which God commands in his Law Valleius saith That Cato was homo virtuti similimus cui id solum visum est rationem habere quod haberet justitiam omnibus humanis vitiis immunis c. And much may be spoken of Aristides Phocion Socrates and others for their integrity Conscience say our Divines is nothing else but the correspondency of the spirit of man unto the Law to bind or loose him to accuse or excuse him to condemne or absolve him Therefore such as have a conscience must needs have a Law also yea the Thracians gloried that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living Laws walking Statutes For when the Gentiles Which have nst the Law Rom. 2.14 15. do by nature the things contained in the law these having not the law are a law unto themselves Which shew the work of the law written in their hearts their conscience also bearing witnesse and their thoughts the mean while accusing or else excusing one another Lex Civilis Legibus proposita sunt supplicia vitiis praemia virtutibus It is said that Philosophy Moral did spring from disorder and confusion Natural from learning the causes of things by effects Cice●o for other teaching had they none that were removed far from the Hebrews and the law from evil manners cruelty and oppression Dracoes lawes were said to be written with blood and not with ink And it 's said of the Athenians that their lawes had need of a law to mend them Neither against the law of the Jewes Act. 25.8 nor yet against Caesar have I offended any thing at all Lex Ceremonialis Lex occultum Evangelium Evangelium revelata lex The Ceremonial law was the Jewes Gospel for it was Christ in figure and to him it led them Christus apellatur anima legis The Ceremonial law did obscruely and imperfectly represent Christ to the old Church and is now abolished by his coming in the flesh In the twelveth year of our Saviours age the same year wherein he taught in the Temple Luk. 2. the Sanctuary was polluted by casting about the bones of dead men thorow every part and Porch thereof at the very feast of the Passeover in the night time This Iosephus saith was done by the Samaritanes out of hatred to the Jewish services But God had surely a special hand in it to shew that people that those shadows were to vanish now that Christ the body was come and shewed himself All things have their time the Ceremonial law had her time and the Gospel hath his time We our selves have but our time some threescore years and ten and then we are gone Precessit lex Evangelium sicut umbra lucem virga Spiritum timor charitatem initium perfectionem Dominantis Praeceptum amantis concilium Innocent l. 2. de sacr Altar Myst When the Sun is behind the shadow is before when the Sun is before the shadow is behind So was it in Christ to them of old this Sun was behind and therefore the Law or shadow was before To us under the Gospel the Sun is before and so now the Ceremonies of the Law those shadows are behind yea vanished away Before the Passion of Christ wherein they all determined the Ceremonies of the Law were neither dead nor deadly Nec mortifer● nec mortuae Non mortiferae ut cunque mortuae et mortiferae after the Passion till such time as the Gospel was preached up and down by the Apostles though dead yet for the time they were not deadly But since that they are not only dead but deadly to them that use them as the Jewes to this day For all the Prophets and the Law prophesied until John Aquin. For the Law was given by Moses but grace and truth came by Jesus Christ Wherefore then serveth the Law Mat. 11.13 Joh. 1.17 Gal. 3.19 It was added because of transgressions till the seed should come to whom the Promise was made c. Lex Moralis Lex est Sanctio sancta jubens honesta prohibens contraria Legibus vivendum non exemplis Divinis regulis normis Aug. non humanis personis imitandum est The Antinomians cry down the Law calling Repentance a Legal grace and humiliation a Back-door to Heaven Istebius Agricola the first of that Sect and his followers held most unsound opinions That the Law and Works belong only to the Court of Rome That so soon as a man begins to think how to live godly and modestly he presently wandreth from the Gospel That a man was never truly mortified till he had put out all sense of conscience for sin That St. Peter understood not Christian liberty when he wrote these words Make your Calling and Election sure And that good works were perniciosa ad salutem This he once publickly revoked but afterwards relapsed into the same errour and hath at this day too many Disciples who amongst other places do most grievously wrest that Text 1 Tim. 1.9 The Law is not made for a righteous man c. Therefore good men are exempted from obedience to the Law To which we answer Juste lex non est posita neque ad condemnationem neque ad coactionem That a righteous man is freed from the coaction and malediction of the Law but not from the regulation of it To whom the commandments of God are not grievous but joyous The just man doth well not for fear of punishment as compell'd by the Law but of grace and meer love towards God and goodness virtutis amore Albeit there were no Law yet he would be a Law to himself Christ is legis finis Int●rficiens Aug. Perficiens The Ceremonial Law he hath slain and taken out of the way The Moral Law he hath fulfilled for us and we by him that is by faith in his name which maketh his obedience to become ours The Law is not impossible to be obeyed absolutè in se but ex accidenti in respect of us because of the corruptions of our hearts and natures Luther had three golden sayings concerning the Law 1. The first was Walk in the heaven of the Promise but in the earth of the Law That in respect of believing this of obeying 2. That in the justification of a sinner Christ and

ambition promised him for when one seeing him give away all his present inheritances said what Sir will you make your selfe a beggar No saith he I will reserve hope for my self But certainly Hope is a greater and better possession unto the people of God here than all the great and good things which they possesse Put as much into their hands as you can there is more than that put in their hearts by hope A child of God lookes over all his possessions and pitcheth upon expectation as his portion The estate which a believer hath in the promises is more than the estate he hath in possession Riches in the promise is better than riches in the chest There is no enjoyment but that in Heaven where we shall enjoy all that ever was promised so good as hope for what is promised Fides intuetur verbum rei spes autem rem verbi Luther Unto faith must be annexed hope faith makes a Christian hope nourisheth and sustains a Christian Spes alet agricolas Jam mala finissem letho sed credula vitam Spes fove● melius cras fore semper ait It is our duty patiently and cheerfully to wait and hope for a mercy promised cheering our selves up with such hope as do they that bear with their cookes making them to stay long for their dinner in hope thereby to fare the better Hope is compared to an Anchor Heb. 6.19 As a ship cannot be without an anchor no more can we without hope The ship is the soul of a Christian the anchor is Hope the sea where it is tossed is the world and the place whereinto the anchor is cast is heaven As the anchor in a storm or tempest holdeth the ship fast that it is not tossed up and down nor shaken with wind and waves So doth hope the ship of our souls in the tempestuous sea of this world Onely an anchor goes downward this upward that into the bottome of the Sea this into the top of Heaven Anchora in imo spes in summo The hopes of the wicked are not long liv'd they are soon dashed and disappointed Pro. 11.7 It 's likened to a spiders web Job 8.14 a little thing a beso in easily and speedily sweeps away the house and inhabitant together such is the hope of the wicked it s suddenly ruin'd That 's true hope that runs out into holynes for faith and hope work a suitableness in the soul to the things beleeved and hoped for 1 Joh. 3.3 c. Let us desire God to encrease our hope and to strengthen it daily more and more That this anchor being in heaven already may put us in an assured hope of heaven And the Lord in mercy so fortify this grace that no storms of afflictions may be ever able to prevail against it Lord increase our hope This I recall to my mind therefore have I hope For we are saved by hope Lam. 3.11 Rom. 8.24 but hope that is seen is not hope for what a man seeth Why doth he yet hope for But if we hope for that We see not then do We With patience Wait for it If in this life onely we have hope in Christ we are of all men most miserable 1 Cor. 15.19 Prov. 14.32 But the righteous hath hope in his death Blessed be the God and Father of our Lord Jesus Christ 1 Pet. 1.3 Which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead Presumption There are two sorts of persons saith a learned Divine among others observable in the Church namely infirmi glorioli weak Saints and presumptuous hypocrites Ille vincit qui gratiam Dei sperat non qui de suâ virtu●e praesumit Tertul. Quicquid à vabis minor extimesci● major hoc vobis Dominus minatur these are usually cast down with an apprehension of their own sinfulness these are commonly lifted up with an opinion of their own righteousnesse Those abhore themselves as the worst of sinners these boast themselves to be the best of Saints Those account themselves to be nothing but sin these think themselves to have no sin Presumptuous sinners promise to themselves the future vision of Gods face whilest they go on in the wilfull breach of Gods law They perswade themselves that their condition shall be happy though their conversation is wicked Impudently laying as full claim to heaven as the exactest Saint Presumption usually springs from the false reasonings which are in the minds of men Concerning 1. The freeness of Gods grace in electing 2. The fulness of his mercy in forgiving 3. The worthiness of Christs blood in redeeming Thus is the sweetest honey turned into gall by bad stomachs the most wholesome Antidotes become poison to wicked men and the precious supports of a lively faith are abused to be props of presumption by arrogant hypocrites Origen did too much presume of the mercy of God when he carried sticks to an Idol Damascene when he did service unto Mahomet Cranmer when he did subscribe to the Pope Aaron when he made the calfe and Solomon when he fell to idolatry yet these men were prompted on either by passion and perturbation within or temptation from without The greatest example we have of a godly person falling into presumptuous sin is David for we see him with all crast and subtilty studying how to accomplish that which the very light of nature condemns and when he hath so done we see him covering and excusing of it Oh there the Philistines were upon this Sampson and his strength was gone there presumptuous sins did for awhila prevail over him When the heart at any time Saith Dr. Preston deliberates and yet that word is not sufficient to expresse it Of Gods alsufficiency But when the heart works according to its own proper inclination and then wilfully disobeye the Lord in any commandment certainly then it casts God away Austin calls sins of Presumption Peccata vastantia conscientiam sins that lay waste the conscience This is that great transgression that wickednesse with a witnesse He that heareth the words of the curse Deut. 29.19 20. and yet blesseth himselfe in his heart saying I shall have peace though I Walk in the imagination of my heart to add● drunkennesse to thirst The Lord will not spare him but then the anger of the Lord and his jealousie shall smoake against that man and all the curses that are written in this book shall lye upon him and the Lord shall blot out his name from under heaven The soul that doth ought presumptuously Num. 15.30 31 the same reproacheth the Lord and that soul shall be cut off from among his people Because he hath despised the Word of the Lord and hath broken his commandment that soul shall utterly be cut off his iniquity shall be upon him Keep back thy servant from presumptuous sins Psal 19.13 Ch●ys in

all the secrets of his heart Quicquid est in corde sobrii est in linguâ ebrii A Drunkard saith Aug. abominatur à Deo despicitur ab Angelis deridetur ab hominibus destituitur virtutibus confunditur à daemonibus conculcatur ab omnibus The foulness of Drunkenness will appear if we consider our selves as 1. Men. 2. Civil men 3. Christian men He that hath this sin hath lost himself That 't is good to be drunk once a moneth is a common flattery of sensuality supporting it self upon Physick and the healthful effects of Inebriation Dr. Brown But at least for dementation sopition of reason c. though American religion approve and Pag●n piety of old hath practised even at their sacrifices Christian morality and the doctrine of Christ will not allow The Turks do so detest this sin that in October Anno 1613. they observing their feasts of Bairan which is our Easter the which they observe twice a year Turk Hist fol. 1332. a Turk having drunk wine too freely the drinking whereof is forbidden amongst them although they love it well and drink in private was apprehended and carried before the Grand-Visier who seeing the fact verified inflicted this punishment upon him to have boiled Lead poured into his mouth and ears the which was speedily executed It were well if Drunkards would consider what Anacharsis hath told them That the Vine beareth three grapes The first of pleasure the second of drunkenness and the third of misery and mischief Or what Mahomet did his followers That in every grape there dwelt a Devil Or rather what David Psal 11.6 fire and brimstone and an horrible tempest this shall be the portion of their cup. Not in rioting and drunkenness Rom. 12.13 Prudencè A wise man standeth like a Center unmoved while the circumference of his estate is drawn above beneath about him He is his own Lawyer the treasury of knowledge the oracle of counsel blind in no mans cause best-sighted in his own his Passions are so many good servants which stand in a diligent attendance ready to be commanded by Reason by Religion and if at any time his Passions do rebel he can first conceal their mutiny and then suppress it Both his eyes are never at once from home but one keeps house while the other roves abroad for intelligence He desires to know much but most of all himself not so much his own strength as his weakness neither is this his knowledge reduced to the Theory but practise of affairs Prudentiae tres partes secundum Tullium 1. Memoria de praeterito Prudens q. Porrò videns 2. Intelligentia de praesenti 3. Cautela de futuro A prudent man his wisdom begins in the right knowledge of God and ends in the right knowledge of himself Every prudent man dealeth with knowledge Prov. 13.16 His wisdom is to understand his way Cap. 14.8 He looketh well to his going Vers 15. Rashness Philip of Maecedon would have revenged the death of his son Demetrius by putting to death his son Perseus And Alexander because his favourite Ephestion dies hangs up his Physician Dogs in a chase bark at their own masters and so do men in their passions let flie at their best friends We must not too far engage our selves upon every instigation then we do but lean on broken reeds and build our hopes on sandy foundations Avoid Temerity By making more haste than good speed men do but brew their own sorrow Consider 1. That rashness doth nothing well And The hasty man we say never wants woe A man going in haste easily slideth 2. A note of a man fearing God is to carry his matters with discretion 3. The Law rejected a blind sacrifice the Gospel requireth a reasonable and all sacrifices must be seasoned with the salt of Discretion 4. Rashness and temerity lays us bare and naked to the lashes of God of men and of our own consciences Watch carefully against thine own rashness in 1. Judgment 2. Affections 3. Speeches 4. Actions 5. Passions Deliberandum est din A man may else cut off his own right hand with his left quod stutu●ndum est semel Bulaam though the Angel met him with a drawn sword yet he would needs on And what was the issue He died by the sword of Israel though he seemed a friend to Israel Not to be warned is both a just presage and desert of ruine Plutarch makes report of one who unadvisedly casting a stone at a dog hit and hurt his own mother So many there are who ignorantly and inconsiderately contending against Babel do grievously wound the Church of God and do more wrong to their cause than to their adversaries The fool rageth Prov. 14.16 and is confident Be not rash with thy mouth Eccl. 5.2 and let not thine heart be hasty to utter any thing before God We ought to do nothing rashly Act. 19.36 Modesty The heaviest cars of corn stoop most toward the ground Boughs the more laden they are the more low they hang and the more direct the Sun is over us the less is our shadow Even so the more true worth is in any man the less self-conceitedness is in him John Baptist thought not himself worthy to lay his hand under Christs feet when Christ thought him worthy to lay it on his holy head in baptism Who am I said Moses when he was to be sent for Egypt Whereas none in all the world was comparably fit for that embassage Non socum in aliis innumerabilibus rebns multa me latent Epist 119. c. 21. said Austin Not only in innumerable other things am I utterly unskilful but even in the holy Scriptures themselves my proper profession the greatest part of my knowlege is the least part of my ignorance Ego in parvo tuguriolo saith Hierom cum Monachis Epist ad Aug. i.e. cum compeccat●ribus meis de magnis statuere non audeo I in my little Cell with the rest of the Monks my fellow-sinners dare not determine of great matters This is all I know Quod quaeris in●us habes Nè te quaesiveris extra Pers that I know nothing said Socrates And if I would at any time delight my self in a Fool I need not seek far I have myself to turn to said Seneca And certainly the lower a man is in his own eyes the higher he is in Gods God values us according to our abasements The Church was black in her own eyes fair in Christs He that shall humble himself Mat● 23.12 shall be exalted Vain-glory. If the Vain-glorious glory in his devotion he gives not alms but upon record and if he have once done well God hears of it often for upon every unkindness he is ready to upbraid him with his merits He can fulfill the Law with ease and earn God with superfluity If he have parted with a little sum to pious uses Hierom was wont to call

and frequently iterated purified not the conscience did not abolish trespasses merited not celestial blessings But the Word of the Oath after the Law Heb. 10.14 did constitute Christ for ever a Priest to purifie the conscience to abolish trespasses to merit celestial blessings For by one offering he hath perfected for ever them that are sanctified As one therefore said to David Thou art worth ten thousand of us so we may say of Christ our High-Priest because God did swear Thou art worth ten thousand worlds of the other And such an High-Priest became us Thus much for the manner of Christs taking the holy order of Priesthood which was by Covenant by Oath both binders His executing of this place is in the next place to be considered which as the former deserves our most reverend regard Fidelity and assiduity both commend the undertakers of a weighty matter and both are met in Christ for the important work of our Redemption by grace All his force was ever bent that way to ruine our adversaries and raise us In the administration of his Priestly office he practised it offerendo intercedendo by Sacrisicing by Interceding which were the two things that held most of that Order in continual imployment He stood our friend without the least flinching usque ad aras to the very death when we stood in opposition to God to him to our selves Before he presented himself an Oblation to the Father of Spirits he prepared himself for it by a most submissive humiliation a most sincere obedience by most zealous supplications and a most exquisite sense of humane infirmities all which out-stretch the limits of all thoughts of man He suffered the brightness of that glory which he had with the Father before the world was for a time to suffer an eclipse He was without form and comeliness and when men saw him Isa 53.2 there was no beauty that they should desire him His entertainment in the world was but discourteous and poor At his first entrance he was laid in a manger and after though he was Lord of Heaven and earth yet had be not whereon to lay his head Necessity forc'd him to fly and oft to hide himself because his hour was not yet come to save his life Uncivil language slanderous reports extream indignities were heapt upon him These were the several stiles wherewith the wicked world was pleased to honour him A Samaritan a Glutton a Wine-bibber a Seducer a Traitor a Friend to Publicans sinners a Devil at least one possest of a Devil yet all this made him not tread one step awry from the hallowed paths of a filial obedience for notwithstanding he was a Son Heb. 5.8 Schola crucis schola lucis yet learned he obedience by the things which he suffered He suffered the first part of his Passion in a Garden for sin where sin was first committed where he offered up prayers and supplications with strong crying and tears to him that was able to save him from death and was heard in that he was raised up by the unresisted power of his Almighty working Soon after was he betrayed apprehended bound and forsaken Betrayed to expiate our treason in Adam Apprehended to restore us Captives unto liberty bound to dissolve the chains of our sins Forsaken to perform the work of satisfaction and redemption all alone by himself He was arraigned condemned whipped and crowned with thorns Arraigned by Jew and Gentile He stood there for both their sakes to exempt them from the Tribunal of the Judge of all the world Condemned to justifie us in the sight of God by his incomparable innocence Whipped to deliver us from the spiritual corporal and eternal scourge which we deserved Crowned with thorns to 1. Signifie his pacification of God for our ambition in Adam 2. His meriting for us an eternal crown 3. His collecting a Kingly people out of the most thorny and burtful nations which as a crown should compass God about in serving and honoring of him 4. His bearing of our thorny cares that we might quietly repose our trust in him He was clothed with a Purple garment and in his hand was there put a Reed both intimating he was a King though both done in derision Isa 63. The first shews he was that Warriour forespoken by the Prophet Who is this that comes from Edom with red garments The other that he was he that should break the Serpents head For 't is the observation of some learned that a Reed is most mortal to a Serpent and therewith were men used to kill them Besides that by it as by a Pen he did obliterate the hand-writing in the Lords Debt-book that was against us He suffered in Golgotha and naked too in Golgotha a place of dead mens bones where malefactors suffered to raise up the banner of righteousness and salvation even in the place of death and condemnation But he suffered there naked too to satisfie for our first parents transgression who were spoiled of the garment of Innocency and perhaps to shew how we should enter into Heaven as Adam into Paradise naked in body but clad in soul with innocency with immortality In a word 't was to expiate our shameful nakedness to which our first sin exposed us And this is the naked truth of the Truth This done all was not done for which Christ came into the world for 't was but preambulatory to a greater work ensuing what was hitherto done for hereby was he compleatly sitted to give himself for us an offering and a sacrifice to God for a sweet smelling savour Eph. 5.2 There did therefore succeed this 1. The offering up of his Body by the effusion of his precious Blood upon the high Altar of the Cross where he suffered the loss of his life the price of our Redemption without blood there being no remission Heb. 9.22 View him there and he is just as the Prophet did describe him Isa 53. A man of sorrows and acquainted with grief Here he was lifted up to answer the elevation of the Sacrifices of the Old Law all types of him Isaac represented him in umbra in the shadow when the substance followed even in this point so did the Brasen Serpent they are the words of our Saviour As Moses lifted up the Serpent in the wilderness There it was Vide vive here Crede vive even so must the Son of Man be lifted up that whosoever believeth in him should not perish but have eternal life Joh. 3.14 He was lifted up in the air that he might overcome the Prince of the air and the Spiritual wickednesses in high places triumphing over them in it He was lifted up in the air to hang on a tree that as death by a tree entred into the world so on a tree it should be destroyed and life brought back again and besides that he might bear the curse of the Law Col. 2.15 being made a curse for us