Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	pass_v	sin_n	sin_v	8,257	5	9.3818	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

flax 3. Bountiful in Porrigendo giving all bread and breath and all things Elizabeth Yong Act. Mon. in the dayes of Queen Mary put in close prison for her Religion hearing that the Keeper was commanded to give her one day bread and another day water answered Sir if you take away my meat God I trust will take away my hunger It was B. Hooper's speech Nothing can hurt us that 's taken from us for Gods cause nor nothing can at length do us good that is preserved contrary to his will GOD is good 1. In himself none good but God 2. Towards others in his works of 1. Creation 2. Preservation 3. Redemption 4. Glorification Pareus coming out of his Study slipping many steps and receiving no harm thought on that promise He shall give his Angels charge over thee to keep thee in all thy wayes Psal 91 11 12. They shall bear thee up in their hands lest thou dash thy foot against a stone God rules by second causes Yet the creatures are inst●umentum arbitrarium not necessarium Hence an argument against Atheists Let them but look and observe the dependance of causes and works of Providence And then according to the Poetical Allegory they will easily conclude and believe That the highest link of Natures chain must needs be tyed to the foot of Jupiters chair Multa sine voluntate Dei geruntur Orig. Hom. 3. in Genes nihil sine providentia Providentia namque est quâ procurat dispensat providet quae geruntur Voluntas verò est quà vult aliquid aut non vult hinc quid velit vel quid hominibus expediat indicat Si non indicet nec erit provisor hominis nec creditur curare mortalia Well spake a learned Divine We indeed pray to God Our Father in heaven Heaven is the throne of God but Heaven is not the prison of God Gods glory shines most in Heaven but God is never shut up in Heaven Therefore he that is every where Deut non minor est in minimis quàm in maximis can as well do all as any one thing Hence God acts in every thing that acts and there is not any motion in the creature but God is in it They who act against the revealed will of God are yet ordered by his secret will There is nothing done against the counsel and purpose of God though many things are done against the command and appointment of God The greatest confusions in the world are disposed of by the Lord and are the issues of his counsels That wherein we see no order receives order from the Lord. Hence many are as much puzzl'd to interpret what God doth as what he hath spoken In a word Gods Providence is punctual and particular extending even to the least and lightest circumstances of all our occurrences Deus sio curas universo● quasi singulos sic singulos quasi solos Aug. The Wheels Were full of eyes The eyes of the Lord are in every place Ezek. 1.18 Pro. 15.3 Mat. 10 2●.30 beholding the evil and the good Are not two sparrows sold for a farthing and one of them shall not fall on the ground Without your Father But the very hairs of your head are all numbred Humane or rather Christian Providence We are to frustrate the Mines made to blow us up by our own Countermines of Prevention and Diversion Sooner may one prevent than cure a deadly sickness and easilier keep out than thrust out our unwelcom guest True of Sin Aegriùs ejicitur quàm non admittitur hospes As they say in Schools of Art It is easier to oppose than answer So we find it true in Christianity It is easier and safer to obviate and meet danger in the way than to tarry till it come home to our doors There is ever more courage in the assailer and commonly better success A prudent man foreseeth the evil and hideth himself Pro. 22.3 but the simple pass on and are punished Original Sin ATque homines prodigia rerum maxima So said our Saviour to the people of the Jews Spuria soboles Ye are a bastardly brood because utterly degenerate from your forefathers faith and holiness The like also may be said of Mankind once made upright but they have sought out many inventions Once planted a noble Vine wholly a right seed but now turned into the degenerate plant of a strange Vine O man thy silver is become dross thy wine mixt with water As all those little ones that ever might have descended from Abel Omnes peccavimus in isto 〈◊〉 homine quid omnes cramus isle unus bomo Aug. In Adamo tanquam in radice totum genus humanum computruit Greg. their blood cryed in his so all that descended from Adam have sinned in him As good parents may beget bad children The parents of the Blind man could see Grace is not hereditary So bad parents may beget good children Dumb Zachariah begat a Cryer But how are they good Not by generation but regeneration Adam ate one soure grape and all his childrens teeth are set on edge Vitrà radicem nihil querere ●portet Chinks are not to be sought where a gate is set wide open By Adam sin entred into the world O durus casus Alas what did man lose what did he find Anselm de la●u hominà Original Sin is that old tenant that Peccatum inhabitans which Paul speaks of which like a leprosie hath bespread all the sons of Adam à capite ad calcem beginning when we have our being like the man that Valerius Maximus speaks of who had a Quart fever from the day of his birth to the hour of his death We may now say of Man Quantum mutatus ab illo Homo lasciviâ supcrat equum impudentiâ canem astu vulpem furore leonem Yea we may say of all men Numb 32.14 as Moses of Gad and Reuben Ye are risen up in your fathers stead an increase of sinful men In a word This sin like Pandora's box opened through her curiosity filled the world full of all manner of diseases Man that Was in honour Psal 49.20 Jer. 31.29 Rom. 5.12 Heb. 12.1 and understood not is become like the beasts that perish The fathers have eaten a sour grape and the childrens teeth are set on edge By one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Let us lay aside every weight and the sin which doth so easily beset us Actual Sin Austin defines sin to be factum aut dictum aut concupitum contra legem Dei. Contra Faustum l. 22. cap. 27. Holy Anselm said He had rather be thrust into Hell without than go into Heaven with sin The reason may be rendred Hell would be no Hell without sin and Heaven could be no Heaven with sin Sin is called in Scripture a Work of darkness for divers

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

natural desire shrinks and pulls back the hand because Nature seeks the preservation of it self But the reasonable desire saith rather than the whole body shall be consumed he will command the Chyrurgeon to cut off the hand Here is no repugnancie betwixt the natural and reasonable desire but a subordination Again A Martyr is carried to the stake to be burnt the natural desire shrinks but yet it submits it self to the spiritual desire which cometh on and saith Rather than dishonor God go to the fire and be burnt The Schoolmen say Nam pereunte uno desiderio suceedit alterum that Desires are not actually infinite because Nature tends always to some finite thing for no man desireth infinite meat Yet his desires are infinite by succession because these bodily things which we desire are not permanent Thus one desire being gone another comes in place of it It is better to moderate Desire at the first than afterwards to prescribe it a measure Let Desire be conversant about right objects He that pants after the dust of the earth shall always be indigent crying continually with the two daughters of the Horse-leech Give give But he that truly desires after Righteousness shall be satisfied Whosoever shall drink of this water John 4.13 14. shall thirst again But whosoever drinketh of the water that I shall give him shall never thirst Desertion It 's said of the Lioness that she seems to leave her young ones till they have almost killed themselves with roaring and howling but at last gasp she relieves them whereby they become the more couragious And Mothers use to leave their children or turn their backs upon them till they mourn and make moan after them Even so the Lord withdraws sometimes from his people and goes from them that with the Prodigal they may come to themselves and seems to forget them that they may remember themselves In Christs desertion there was not Divulsio unionis but Suspensio visionis He cried not out of Men or Devils why they did so and so unto him But My God my God why hast thou for saken me Oh! that came neer his heart In such a forlorne condition as this a poor Soul for regaining of his God can do no more than 1. Bewail the want of Gods gracious presence As Reuben for Joseph Heu quid agam I cannot find my God and I whither shall I go 2. Cry after him in fervent prayer As Elisha after Elijah My father my father Return O Lord how long and let it repent thee concerning thy servant 3. Wait his leisure if he please to hold off longer Sustaining himself with cordial places of Scripture Isa 50.10 cap. 64.4 cap. 30.18 In which estate should he be taken away by death his condition is like to be comfortable because the Spirit of Truth saith Blessed are all they that wait for him Epiphanius telleth of a bird Charadius But what joy at the breaking forth of the Sun after an Eclipse that being brought into the room where a man lieth sick if he look with a steady and fixed eye upon the sick man he recovereth Certainly in Gods favour is life but Aversio vultus Dei the turning away of Gods pleased countenance is the cause of all sorrow and sadness When he hideth his face Job 34.29 who then can behold him Thou didst hide thy face and I was troubled Psal 30.7 Calamity It was an easie thing said Bishop Hooper to hold with Christ Calamita● virtutis occasio est whiles the Prince and the World held with him but now the World hateth him it is the true trial who be his Let us not then run away when it is most time to fight Remember none are crowned but they that fight manfully You must now turn all your cogitations from the peril you see and mark the felicity that followeth the peril either victory of your enemies in this world or else a surrender for ever of your right in the inheritance to come He calls the World the Miln and Kitchin Idem to grind and boil the flesh of Gods people in till they atchieve their perfection in the World to come The World saith one is not a Paradise but a Purgatory to the Saints It may be compared to the straits of Magellan which is said to be a place of that nature Heyl. Geogr. that which way soever a man bend his course he shall be sure to have the wind against him They may not here dream of a delicacy In the world ye shall have tribulation but be of good cheer Joh. 16.33 I have overcome the world Quatuor Novissima Mors. DEath Judgment Heaven and Hell are the Quatuor Novissima Discrimen inter beatos post resurrectionem primos parentes in statu innocentiae homines in statunaturae lapsae in quo nunc sumus est Quòd beati nunquam mori poterunt primi parentes poterant nunquam meri hemines in statu nature lapsae non possunt non mori The decree is out Fort●sse in omnibus si mè rebus bumanis s●d non in morte locum habet Bellarm. Resistitur ignibus undis serro resistitur regibus imperi●s venit una m●rs quis eiresistit Aug. Non torquate genus non te sacundia non te restituet pietas Horat. l. 4. Lex universa jubet n●s●i mori Senec. All must die Belshazzar's Emblem is upon every wall Mene mene tekel upharsin Yea this impress is upon all flesh Numeravit appendit divisit God hath numbred thy days he hath laid thee on the ballance and thou art found wanting thy Kingdom is divided Say Princes say Pesants say all Corruption thou art my father Worms ye are my sisters Grave thou are my bed Sheet thou art my shrine Earth thou art my cover Green grass thou art my carpet Death demand thy due and thou Gatheringhost-Dan come last and sweep all away Epictetus went forth one day and saw a woman weeping for her Pitcher of earth that was broken and went forth the next day and saw a woman weeping for her son that was dead and thereupon said Heri vidi fragilem frangi hodie vidi mortalem mori Life is but a sleep a shadow a bubble a vapour and as a tale that is told Aristotle spake these words at his death I rejoyce that I go out of the World which is compounded of contraries Because each of the four Elements is contrary to other therefore how can this Body compounded of them long endure Plato treating of the Souls of men could say The merciful Father made them soluble and mortal bands meaning indeed they should not always be held with the miseries of this life Death reigned from Adam to Moses And though Death shall not reign yet it shall live fight and prevail from Moses to the end of the world for then and not till then shall be brought to pass that saying that is written Death is swallowed

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

the ordinance of God for He did all things well Wherefore to shew that God keeps his word and that the truth of his promises is infallible He rose again from the dead In regard of us the end of his Rising is threefold Viz. 1. For our Example 2. For our Justification 3. For our Faith c. First for our Example tending to the information of us in the ways of righteousness in the paths of life That like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life that the body of sin might be destroyed Resurectione Domini configuratur vita quae hic geritur and that henceforth we should not serve sin Rom. 6.4.6 The Resurrection of Christ from the dead should be a pattern for us wherein there is some effective vigor to raise us from the death of sin to a gracious life The power of effecting both is in God A D●o est quod unima vivat per gratiam corpus per Animam That the soul lives by grace and the body by the soul comes from God Aquinas who is the Author of life And saith Ames Christ rising from death is tum demonstratio quam initiatio as well a demonstration as the initiation or beginning of our Rusurrection by whom we pass from death unto life Secondly for our Justification They are the express words of the Apostle He was raised again for our justification Rom. 4. ult For now that he hath gotten the victory over death by reviving he applies by the vertue thereof all the benefits of the Gospel unto us to the exceeding great consolation of our souls Lastly for the establishment of our faith concerning the obtaining of life everlasting For indeed if the Head be risen the members may be sure to rise too and if the Head receive life and glory doubtless the members which have their proper dependunce of him shall receive the like perfection for a glorified Head cannot be without a glorified body Now Christ is the head of the body the Church Col. 1.18 who is the beginning the first-born from the dead that in all things he may have the preheminence Of the fulness of whose glory in the day of our perfect redemption we shall all receive a full measure For a Conclusion Communi naturae lege moriuntur homines The sons of men composed of dust and ashes die by the common law of nature Eternity is proper to another world not to this to this Inconstancie The Son of the most High himself when he became the Son of man was subjected to Mortality He pleaded no Prerogative royal to be exempted from that end which God setled in the course of nature Our times upon the Earth may be said to be lasting but not everlasting though in the hands of God Heaven decreed a period to our Lives which we cannot prevent and to which Christ at the appointed houre did submit himself with all obedience not able to avoid it Necessity was laid upon him to pay the dubt to Nature which might serve for a payment of our debt to God yet not respectu peccuti W●ems Protralcture of Gods image in man pag. 43. but respectis poenae this necessity was not in respect of sin He was a Lamb without blemish and without spot but in respect of that punishmen● which he did oblige himself to undergo for the sins of men Est illata necessia● Adamò innata necessit as nobis assumpta necessitas in Christo Necessity of death was laid upon Adam for his sin necessity of death is imbred in us and by a voluntary assumption there was a necessity of death in Christ A man willingly gives his word for such a summe for his friend but when he hath willingly given it he must of necessity pay it So Christ willingly took this debt upon him and in the fulness of time when 't was exacted paid it down even his life to God and nature But albeit he thus parted from the world yet God hath raised him up Etiam animalula quaedam typ● Resurrectionis sunt Lavat in Job 14.12 having loos'd the paines of death because it was not possible that he should be holden of it So though the hand of fate by Natures unconfused order reduce us to our first principles yet shall we rise again by the mighty power of our eternal Maker The Judge of all the word hath appointed a day wherein to judge the world to which all must rise And as all must die and after death come to judgment so Christ was once offered to bear the ●ius of many and unto them that look for him shall be appear the second time without sin unto salvation THE BLESSED AMBASSADOR OR THE Best sent into the Basest GALATH. 4.6 And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father GODS love wherewith he hath embrac'd the sons of men in his onely Son is of such large extent as cannot be limited as cannot be measured the breadth and length and depth and height thereof Eph. 3.18 19. doth passe our knowledge Doth passe our finding out The length the breadth the depth of the earth the sea the heavens Mathematicians by their speculations do conjecture but the love of God the most ingenious and judicious cannot it so exceeds so much as conjecture much lesse perfectly know because infinite Would a man part with his only son and alone darling and he content he should die a most ignoble and ignominious death to ransome his servants his cantives his slaves rebels that would cut his throat I cannot be perswaded the world affords such a man such a Phenix there was but one in all the world Abraham found willing to slay his son to rip up his bowels that spruug out of his own when God commanded it Yet the Lord of heaven and earth whose mercies are over all his works sent his only Son to save sinners to dye that by his death we may live Though servants Cantives slaves rebels yet by his Son made Kings Priests Prophets sons and heirs of an eternal inheritance O the depth the height and length and breadth of Gods love He sent his Son forth from him to bring us to him he freely gave him to redeem us from the insulting power of Sathan from the captivity and dominion of sin from the oppressing tyranny of the world to bring us into the glorious liberty of the Sons of God This liberty this sonship is obtained by faith for to as many as beleeve in his name hath he given power to become the Sons of God All ye then that beleeve are no more servants but sons not sons of wrath but sons of God not sons by nature but sons by grace And because sons behold the Lords bounty is en●arged toward you the treasures of his graces are open for you the store-house of his riches is

ye use the best means by an honest vocation to acquire what may be communicated to your wives necessity And thus much for the precept commanding love As love is enjoyned so is bitternesse prohibited The obligation that women have on men in wedlock is that they are bound to good-behaviour towards them Their conversation and society must be ever sweetned with the best delights that pious souls and affectionate hearts can afford This bitternesse that is to be abandoned doth discover it self in the 1. Affections 2. Speeches 3. Actions In the affections when men grounding an advantage on trifling matters take occasion to grow exasperate and harsh to the weaker vessels which frequently ends either in a deadly hatred or in a languishing and remisse love whereas our love ought to be the same still rather more than lesse like Christs love to his Church ever nourishing and cherishing it In speeches when mens words aim at the reproach and contumely of their wives A thing repugnant to peaceful content and wounds a tender nature worse than a sword and strikes deeper into the heart than poisoned arrowes to which reproachful language is by the Psalmist compared Rather than be of another temper moderate your passions and your tongues Pleasing words best befit those lips that often greet one another with an holy kisse Good words if there be but the least spark of grace extant in the heart will make them pliable to the utmost of your desires and their loves reciprocal In action there is a discovery of bitterness And that is when men shall bear an heavy and tyrannical hand over to their wives either by removing them from their oeconomical government or subjecting them unto their vassals or withdrawing from them what their necessity pleads for or the support of their dignity requires These are symptomes of no candid dealing And yet there is a worse expression of bitterness than all this which is when men through impatience shall lay violent hands upon them But for a man to use her discourteously with blowes whom he hath selected out of all the world to be his familiar causing her to forsake all friends for his sake is flat opposite to reason to amity to nature to civility To beat her is to beat himself than which there cannot be a more unreasonable unfriendly unnatural uncivil part Beside Eve was not made of the foot of man to be troden under but of the rib of man that he might hold her as dear as himself Right dear therefore unto you ought to be your wives upon whom the principal part of your temporal felicity hath certain dependance Love your wives and be not bitter unto them And thus much for the second head the head of the woman which is the man Having thus run over the reciprocal duties of man and wife a word and but a word of the third head And the head of Christ is God God is the head of Christ in regard of his 1. Divinity 2. Humanity In regard of his Divinity and that by eternal generation because he is the generative principle of the Son according to that nature he is God of very God being consubstantial and coessential with the Father So that here is a kind of subjection whence the Arrians assume an inequality of essence whose assumption is most blasphemously untrue for here is only a subjection in regard of order which imports no inequality of nature as the woman is not inferiour unto man in nature which is the same in both but in order only by divine constitution so neither Christ to God God is the head of Christ in regard of his humanity and that foure wayes 1. In respect of perfection the perfection of God is infinite the perfection of Christ as man proceeding from the Father is finite 2. In respect of eminency so God is above Christ as man as the Creator above the creature 3. In respect of influence all the divine graces in the humane nature of Christ were originally derived from God from whom every good and perfect gift doth descend 4. In respect of government for he was anointed with the oyl of gladness above his fellowes whereby with the more alacrity he did the will of him that sent him He was fill'd full with the Holy Ghost and so fulfilled all righteousness And thus much concerning these three heads the head of the woman which is man the head of man which is Christ and the head of Christ which is God THE ROYAL REMEMBRANGER OR PROMISES Put in Suit PSAL. 132.1 Lord remember David and all his afflictions AS for the Penman of this Psalme who he should be Expositors a●e at variance notwithstanding we may with them are soundest safely Father it on the Father or the Son David or Solomon If on David as Lyra doth the Son put the Fathers work to the Fathers use Faelicis faelix filius ille patris if on Solomon he was thereby his own Fathers Son following his steps happy father happy son David loved God 1 King 2.3 so did Solomon David had a care to instruct his son in the wayes of God Solomon loved the Lord walking in the statutes of his father A president for Kings and their sons For Kings to bring up their sons in the fear of God 1 King 3.3 for Kings sons in the fear of God to obey the King their father Few Kings and few Kings sons are now adayes of this nature happy therefore are these Kingdomes of great Britaine and Ireland that have such a King the son of such a King witnesse daily experience God grant us to make good use of it Well then whether it be David or Solomon the father or the son which was the Author of this Psalm it matters not he was a King and inspired by God yet it seemes rather to be Solomon As for the title of this Psalme it is called Shir Hamagnoloth a song of degrees There is a new song Psal 33.3 there is a song of triumph or thanksgiving for deliverance past such as Moses song after the Israelites had passed through the red sea Exod. 15. Such a song was Deborah's and Baraks after they had delivered Israel from Jabin and Sisera Judg. 5. There is a song of mourning Such a song was Davids for Saul's death 2 Sam. 1. Such a song if we may call it a song is Jeremies Lamentation There is a song of loves whereof we may read Ezek. 33.32 there is a song of joyes such was Hannah's 1 Sam. 2. Such was Elizabeth's John's Mother such was Maries the Mother of Christ such was Zacharies Luk. 1. such was the Angels to the shepheards in the field such was old Simeons Luk. 2. There is Shir Hashirim 1 King 4.32 a song of songs which is Solomons Cant 1. this is but one of a thousand and five which he composed So here is Shir Hamagnaloth a song of degrees Here are fifteen songs of degrees following one the other which are so named