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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75620	Theanthrōpos; or, God-man: being an exposition upon the first eighteen verses of the first chapter of the Gospel according to St John. Wherein, is most accurately and divinely handled, the divinity and humanity of Jesus Christ; proving him to be God and man, coequall and coeternall with the Father: to the confutation of severall heresies both ancient and modern. By that eminently learned and reverend divine, John Arrowsmith, D.D. late Master of Trinity-Colledge in Cambridge, and Professor of Divinity there.	Arrowsmith, John, 1602-1659.	1660 (1660)	Wing A3778; Thomason E1014_1; ESTC R10473	267,525	319

Jewes refused him The Sun is ashamed to behold the Souldiers and the earth quaked as loath to bear the Souldiers Thus far of the Witnesse-bearer the Manner of his witnessing and the Time when 4. The fourth particular remaineth namely The Matter of the Testimony which John here giveth of Christ which 4. The matter of John's testimony of Christ lyeth in these words This was he of whom I spake He that cometh after me is preferred before me for he was before me Let us expound the words first This was He. There lyeth some matter of commendations even in that So that your great Oratour of Greece Demosthenes he accounted it matter of commendations when he went in the streets to have it said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is Demosthenes Res est magnoperè laudanda It is a matter much to be valued to have one pointed at with the finger and to have it said This is such a man of note The holy Ghost speaks it by way of commendations of Moses and Aaron Exod. 6. 26 27. ye have it twice there These are that Aaron and Moses to whom the Lord said Bring out the children of Israel out of the land of Egypt according to their armies These are they which spake to Pharaoh king of Egypt to bring out the children of Israel from Egypt These are that Moses and Aaron Here it is thrice So This was he saith John But the commendations he giveth lyeth more apparent in the following words He of whom I spake He that comes after me is preferred before me for he was before me He that comes after me Quest What is that How doth Christ come after John How is Christ said to come after John Answ In three respects which I frame as a ground from this First In regard of his Nativity Secondly In regard of his own Ministry Thirdly In regard of his attendance upon the Ministry of John First In regard of his Nativity Christ was born of the 1. In regard of his Nativity Virgin Mary some six months after John the Baptist came into the world so he came after him in that respect Luk. 1. 36. You may find that the mother of John the Baptist was gone with child some six months when the Virgin Mary had newly conceived Behold thy cousen Elizabeth hath conceived and shall bear a son and his name shall be called John So saith the Angel that came to Mary and brought the first tydings of Christ our Saviour Secondly Christ came after him In regard of his own 2. In regard of his own Ministry Ministry and the discharge of that Christ did not begin to exercise his Ministry till John had ended his Mar. 1. 14. After that John was put in prison where he lost his head Jesus came into Galilee preaching the Gospell of the Kingdom of God We use to say that seldom comes a better but let not that proverb occasion dispair in any for here Christ comes after John It may be the people may think themselves undone now they have lost such a Minister as John the Baptist After him comes Christ even as Elisha comes after Eliah with a double portion of the spirituall truths of God for all that have to do in the world Thirdly Christ is said to come after John In regard of 3. In regard of his attendance upon the Ministry of John his attendance upon the Ministry of John the Baptist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That word is seldom or never to be found in Scripture as relating to time but alwaies to place and should not be used for post me but pone me as Beza renders it So it respects time After me in regard of his Nativity and exercise of his Ministry that ye may take in the other But now After me that is In regard of his attendancy upon my Ministry So it was with Christ who was a hearer of John the Baptist Joh. 1. 26. John answered them saying I baptize with water but there standeth one amongst you whom ye know not There standeth one amongst you Therefore Christ was one of John's followers he stood amongst John's Disciples here And in the Scripture-phrase the followers of any Teacher it is usually said of them that they go after such a one because the Teacher was wont to go before and the Disciples after which is the proper notion of the phrase in that place Matth. 16. 24. Then said Jesus to his disciples If any man will come after me let him deny himself and take up his crosse and follow me The Disciple is said to come after and to follow the Teacher Christ here to come after John because he was one of his Hearers Go we on to the next words He that comes after me is preferred before me Namely In regard of his worth and dignity The Prince Christ preferred before John in regard of his worth and dignity comes after the Harbinger and yet is preferred before him The Word comes after the Voice and yet is preferred before it for it was a voice during the time of articulation and not a word till it be articulated Christ was the Prince and John the Harbinger Christ the Sun of righteousnesse and John the Morning-star Christ the Word and John the Voice Though he comes after me he was before me And it is reason he should be preferred before him in dignity because he was before him in regard of his Essence as being God from everlasting to everlasting whose going forth is from all eternity He was not onely before John but before Abraham Joh. 8. 58. Before Abraham was I am Before Abraham was yea before the World was Prov. 8. 25 26. Before the mountains were setled or before the hills were brought forth while as yet he had not made the earth nor the fields nor the highest part of the dust of the world Ye have John the Baptist telling us in this Chapter vers 34. that he bears witnesse to the Divinity of Christ And I saw and bear record that this is the Son of God Now this he doth in this place He proveth and bears record that Christ is the Son of God because he was before all That is a testimony of his Divinity The sum of all then is this John's endeavour is to preferre Christ before him that is the thing I would have you to observe And it should be the care of every Believer to prefer and exalt and set up Christ above himself He that came after me is preferred before me for he was before me John was put upon this because the people had a conceit of him that he was the Messias and therefore he made it his businesse throughly to depresse himself to exalt his Saviour I must decrease but he must encrease I am the friend of the Bridegroom but he is the Bridegroom that hath the Bride I baptize with water but he with the holy Ghost I am the poorest sinner but he is the Lamb of God

that light But the wonder will be over if ye consider that The vast difference between CHRIST and John though these two are eminent lights yet to be that light was a farther business John was the light enlightned but Christ was the light enlightning In him was light and the light was the life of men John had light by participation Christ had light and was light originally John shined for a while then his light was put under a candlestick when he was beheaded but Christ shineth for ever he hath shined in darknesse and will shine to the end of the world John was a light Instrumentalitèr Christ a light Efficientèr John Instrumentally conveyed light into others by Christ but Christ the light Efficientèr Who of himself and by himself by his owne power conveyeth light by way of infusion into the hearts of his servants Therefore to put the difference it is purposely said He was not that light We may note from hence That God cannot endure to have that ascribed Note to any man which is proper to Christ Therefore I will here shew Where the holy Ghost setteth himself to advance John the Baptist yet he would not have him raised too high he would not set him in the Throne He doth purposely prevent all imaginations of his deserving what is Christ's due He was not that Light Look through Scripture and History in all ages Ye shall find how ill God taketh it at the hands of men whensoever they come to usurp any thing out of the hands of Christ As in old time where there rose up a Seducer an Impostor that gave himself out to be that Star which Balaam prophecied of which was a prophecy of Christ Now Numb 24. 17. this fellow called himself Ben-chomar The son of a Star this man professed himselfe to be Christ but he was slain with thunder and lightning from heaven And then the Jews called him Ben cosmar which signifieth The son of a Lie Ye have it said It is the voyce of God It is proper onely to God Never man spake like this man as they said true of Christ But if Herod will take this to himself when the people cry out The voice of God and not of man Herod shall pay for it it cost him his life Act. 12. He was eaten up with worms If ye look into the beginning of that chapter Herod had before this imprisoned Peter and slain James with the sword God putteth up this but if he will come to usurp what is proper to Christ God will put it up no longer then the worms devour him Herod might safelier take-away the liberty of one and the life of another than the glory due to the Son of God This is to be considered by them that take too much upon them and by them that ascribe too much to men Some take too much upon them even so much as Christ himself can take no more It is said of the man of sin that he sitteth in the temple of of God as God and some of the Popes sat down so as Pope 2 Thess 2. 4. Martin the fourth When the people of Cicily had given some offence to the See of Rome and in an humble manner sent their Ambassadors to make their peace it is frequently known in History that those Ambassadors deprecated in these very words Thou Lamb of God that takest away the The Pope usurpeth the title of Christ sins of the world have mercy upon us Was not this a wicked cursed blasphemous thing for the man of sin to have this spoken to him All power saith another Pope is given to me in heaven and in earth It is wonderfull patience that The Pope a Blaspheme● God should suffer the man of sin so long now he hath usurped what belongeth to Christ On the other side some there are that ascribe too much to men even that which is Christ's due and ought to be reserved for him as when people in trouble of conscience go to this or that godly Minister or Friend and do expect they shall have peace spoken to them from such a mouth Here is a great deal of dishonour done to Christ That man whatsoever he be is not that light therefore they that go with this expectation ascribe too much to man God many times sendeth men away without comfort because they come in expectation of more than is in man They come as Mr. Greenham was wont to say not as to Ministers who have nothing but what is derived but as to Magicians as if men could conjure for comfort Who is it that hath the keys of David that shutteth and no man openeth and openeth and no man shutteth This is Christ's prerogative If he open the conscience all the devills in hell cannot shut it and if he shut the conscience all the Angells in heaven cannot open it As for Ministers they are Instruments through whom ye believe yet they are but Instruments therefore are ready to say to all men upon such occasion even as Peter and John said to them when they had healed the lame man Act. 3. 12 13. Ye men of Israel why marvell ye at this or why look ye so earnestly on us as though by our own power and holinesse we had made this man to walk The God of Abraham and of Isaac and of Jacob the God of our fathers hath glorified his Son Jesus it is He that hath done it Look not on us but look to Christ We are not that Light I conclude this with that of the Apostle purposely 1 Cor. 3. 5 6 7. Who then is Paul or Apollos or Cephas but ministers by whom ye believe even as the Lord giveth to every man I have done with the declaration of John the Baptist's Office save onely for what followeth in the end of the Verse which is nothing else but a repetition of what went before namely He was sent to bear witnesse of that Light Vers 8. He was not that Light but was sent to bear witness of that Light Vers 9. That was the true Light which lighteth every man that commeth into the world Let us consider what is said of this eighth Verse He was sent to bear witnesse to that light Amongst other diverse The end of Repetition in Scripture ends of Repetition in Scripture this is one to set on a commendation Exod. 6. 26 27. These are that Moses and Aaron to whom the Lord said Bring up the children of Israel from the land of Egypt These are they that spake to Pharoah King of Egypt These are that Moses and Aaron Here is thrice These are they these are that Moses and Aaron The Repetition heightneth the Commendations So The same came to bear witnesse of that light And Was sent to bear witnesse of the light To teach us this That to bear witnesse of the light and to testifie of Christ is a most Observ honourable employment Of all that are born of a woman as our

John knew neither Jewes nor Gentiles would indure the tearm of the Son of God They could not indure to hear of a sonship in the Deity and Godhead but with this tearm Word applied to the Godhead they were well acquainted both Jewes and Gentiles But John had often met with it in the Old Testament in this sense for the second person in the Trinity I shall shew you a place or two Psal 33. 6. By the Word of the Lord were the Heavens made and all the hosts of them by the breath of his Mouth Here is JEHOVAH the Lord and the Word of the Lord for the Second Person and the Spirit of his Mouth for the Third The Creation is ascribed to the whole Trinity So here is Word In the same sense ye shall find Jesus Christ is called the Word 2 Sam. 7. 21. in that speech of David For thy VVord's sake and according to thine own Heart hast thou done all these great things What is that For thy VVord's sake 1 Chron. 17. 19. Compare these two places O Lord for thy Servant's sake and according to thine own Heart hast Thou done all these things Thou hast done them for thy VVord's sake saith Samuel Thou hast done them for thy Servants sake in the Chronicles And who is that Servant but Christ My servant whom I have Chosen and in whom I delight c. There is a place in Haggai that calleth Christ the VVord Haggai 2. 4 5. Yea now be strong Oh Zerobbabel saith the Lord and be strong Oh Joshua son of Josedeck the High Priest and be strong all ye people of the Land-saith the Lord and work for I am with you saith the Lord of Hosts according to the VVord that I Covenanted with you when ye came out of Egypt so my Spirit remaineth amongst you fear ye not Here is JEHOVAH and VVord and Spirit according to ye may see by the Character is not in the Originall it is in another Letter in our Translation of it Therefore thus according to the Originall or more neerly I am with you saith the Lord of Hosts with that VVord in whom I covenanted with you In quo vobiscum pepegi I am with you together with that VVord in whom I covenanted with you when ye came out of Egypt So that God promiseth the Church deliverance in the Name of God the Father the Son and the Holy Ghost Well then the Jewes you see were well acquainted with this tearm of VVord applied to the second Person in the Trinity They had it in the beginning and in the Chaldee Paraphrase which is applied to JEHOVAH it is rendred the VVord of God What JEHOVAH is said to do they translate it The Word of God did it applying the Word of God to Christ Yea the very Heathens whom John would likewise take and therefore baiteth his hook accordingly the Heathens had a strong notion of the Word They said There was an eternall Mind from which proceeded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Word which was the Creator of all things Ye have it in Plato Trismegistus and divers of the Philosophers yea the very Oracle Pheuros the King of Egypt sendeth to the Oracle to know Who should be the greatest in the World hoping the Oracle would have named him But he received this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressing the whole Trinity clearly and expresly First God saith the Oracle then the Word and together with them the Spirit So then this tearm Word being known and applied to God both by Jewes and Heathens and St. John knowing that Ebion and Cerinthus were better versed in this Philosophy than in the Scriptures of God he to win them baits his hook with this expression of the Word whereas the expression of the Son of God would have angred them In this sense John practiseth what St. Paul confesseth to become all things to all men He setteth forth Christ under the term of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word which they would better receive Whence the third Quaerie doth arise which is the main How doth it appear that Christ is fitly called by this Quaerie 3 term The Word We must distinguish There is a two-fold Word There Respons is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A word conceived in the mind I pray you set you selves to understand it As when ye read The fool hath said in his heart There is no God Here is what the fool thought He said that is within himself When the mind speaketh to a man's self that is a word conceived Secondly there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word delivered that is two-fold either verbum quod or verbum quo The word delivered is either that word which is one's mind expressed that is the thing which he hath spoken Then it is said he keepeth his word when he hath done the thing uttered And then there is the verbum quo that is that thing by which a man's mind is expressed Yet more plainly take it thus There is a three-fold word Verbum mentale A word conceived Verbum reale A word uttered Verbum orale A word uttering The word conceived verbum mentale is the Apprehension that a man hath in himself which we call a Notion or a Conception The word uttered verbum reale is the thing that is spoken In the Originall see Luk. 1. 37. With God nothing can be impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with God no word shall be impossible So in the Originall There is nothing that God hath spoken but it shall come to passe Ye have a very clear place for that Matth. 4. 4. Man doth not live by bread alone but by every word that proceedeth out of the mouth of God As I take it the most proper meaning of that place is By every word that proceedeth out of the mouth of God we understand every creature which God hath ordained for food And ye will be of that mind too if you see Deuter. 8. 3. He humbled thee and suffered thee to hunger and fed thee with Manna which thou knewest not nor thy fathers before thee that he might make thee know that man doth not live by bread onely but by every word that proceedeth out of the mouth of God Whatsoever the word of God maketh food whatsoever God appointeth to be instrumentall as he did Manna here There is verbum reale Then verbum orale the word uttering is the expression by which that thing is delivered That is the end why God hath given us speech If we were to deal onely with God we should need no tongue or speech because God knoweth the thoughts of our hearts If we were to deal onely with our selves we should need no speech for every man knoweth Why the use of Speech is given to man what himself thinketh But because we are to deal one with another therefore God giveth us the use of speech that there might be a word uttering and declaring to one another what one another thinks Psal 139. 4. There

the Father because there is distinction of Persons and yet a personall Co-existency The word was with God So ye have the meaning of that Proposition Let us now make Use of it First Take notice here of the distinction of Persons in Vse 1 the Godhead a distinction without their Divinity Here is the Son the word with God and the Son with the Father not divided from him And yet one Person with another and so distinct one from another With him not without distinction and in him without division As in the night-time if a man set up three Candles in a room all these concurr to the lightning of the room yet there is but one light So but one Essence in the Divinity Yet here are three Candles that give that Light but no man can say that this light is peculiar to the First Candle and this to the Second for all shine together and yet the light of the second Candle is with the first but the light is all one But O the depth It is no wading here farther than a man hath footing out of Scripture for fear of being past our standing and be drowned The Word of God is with God and one Person with another but the manner How as Basil said when he met with some knots of difficulty in this Mystery I believe saith he I do not busie my self in searching over far what we cannot make out in plain reason we must make out in believing where we have the Scripture for our bottom onely take notice of such a thing Certainly there is a distinction of Persons in the Trinity Here is One with Another The word was with God Secondly Learn from hence to worship God according Vse 2 to a distinction of Persons Learn we to worship and look at Christ as a Person distinct from the Father and the holy Ghost or else we worship not Christ but our own fancies If we conceive him not as he is as he is distinct This is the great difference between the Christian and the Turkish Religion I might say the Jewish too for the Turks and Jews agree in that they hold one God but deny a distinction of Persons in the Godhead We Christians according to Scripture acknowledge that too There are three that bear record in heaven the Father the Word and the Spirit and these three are one And some kind of necessity appeareth in a way of reason which we may take notice of for the strengthning of our faith in this great Mystery that there should be a distinction of Persons God The benefit of the distinction of Persons the Father was the Person offended Reconciliation was to be made None but God hath enough in him to satisfie God Therefore it was requisite there should be a Person to satisfie the Person offended That the second Person the Lord Jesus undertakes and goeth through with it But how shall this be made known Poor man is as far off as ever he was if he be left here he hath no power in his own nature to reach this Therefore there is a Third Person the holy Ghost who discovereth this and applieth it So that the Salvation of Man is by the concurrence of the whole Trinity But I must here again take off my self with O the depth as Bernard did Hoc magnum est Mysterium This is a great Mystery a Mystery rather to be adored than searched into Well saith he Quomodo esset Pluralitas in Unitate unitas in Pluralitate How there should be a Plurality in Unity and how a Unity in Plurality three Persons and yet but one Essence Scrutari temeritas est It is rashnesse to search too far into it Credere pietas it is piety to believe it Cognos●ere vita aeterna It is life eternall to know it We can never have a full comprehension of it till we come to enjoy it Thirdly This may serve to Answer that Question which some make What was God a doing before he made the Vse 3 world Object It might suffice to Answer them as Augustine did in Answ the same case with a short Answer He was a making Hell for such as put these Questions But there is a fairer Answer in the Text which telleth you That the Word that was in the beginning before the Creatures were made that Word was with God God was delighting himself in his Word God and his Word were a contriving the Redemption of Mankind and had thoughts of peace towards the Elect from all Eternity That place Prov. 8. speaketh something to it When he appointed the foundations of the world vers 30 31. then I was by him as one brought up with him or as a Nourisher in Intention or decreeing of the Creatures that were to be made or out of the Church that was to be gathered out of the world I was daily his delight rejoycing God delighting in his Son before the world was alwaies before him This God was a doing before the world was made he was delighting in his Son this Text saith so clearly So saith Peter 1 Pet. 2. 19 20. The pretious blood of Christ as of a Lamb without blemish and without spot who verily was fore-ordained before the foundation of the world but was manifested in these last times for you Before the foundations of the world what was God a doing Plotting as I may speak with reverence the work of mans Redemption projecting my Redemption and thine Before we were he had thoughts of peace and mercy towards us Therefore we may trust him as long as we live When we think little of him he thinks much of us The fourth Use we may make of this is this It should Vse 4 teach us and I pray God we may all learn infinitely to prize the love of Christ I say to prize and adore the love of Christ Who though he were from all Eternity the Word with God yet was pleased in the fulnesse of time to become Emmanuel God with us What an act of respect and love was it in Moses to his Country-men the Jews Moses his exceeding love to his Country-men the Jewes poor Hebrews in sore bondage and he in Pharaoh's Court brought up in all the learning of the Egyptians adopted by the King's daughter full of honour some say Lord Treasurer of Egypt and they build their conjecture upon that because it is said He forsook the treasures of Egypt It was a great thing for him to leave the Court and sort himself with poor Labourers at Brick-kilns yet that he did Here is an act of great condescention in Moses of much respect to his Country and love to the poor Hebrews But what is this of Moses to that of Christ who was with God in the Court of Heaven taken up with the mutuall delights which the blessed Trinity had in each other To leave this all this for a time and to come to be Man with us To leave his Mansion which was Heaven and to pitch his

〈◊〉 〈◊〉 The same word in the Text. He came to his owne home Though the earth be the Lords and the fulnesse thereof yet the Land of Judea was Christ's home in a speciall manner He dwelt there in a more remarkable way As it is said Psal 76. 1 2. In Judah is God known his Name is great in Israell in Salem also is his Tabernacle and his dwelling place in Sion where Christ's home was And accordingly it is said Isai 31. ult He shall passe over to his strong hold for fear and his Princes shall be afraid of the Ensigne saith the Lord whose fire is in Sion and his furnace in Jerusalem It is a Metaphor taken from them that keep fire in their dwelling houses It is a signe that the house standeth not empty where fire is kept Now saith he The Lords furnace is in Jerusalem He dwelleth there Therefore he is said to come to his owne when He came to them He came to his own that is the Jewes who are said to be his owne in a speciall manner Psal 33. 12. Blessed is the Nation whose God is the Lord and the people whom He hath chosen for his owne Inheritance Here it is spoken of the Nation of the Jewes And his owne received him not That is believed not in him So the word is interpreted in the very next verse To as many as received him that is believed in Not to receive Christ is not to believe in Him his name Received him not that is believed not in his name so as here that which we are to observe is briefly this Though Christ came to his owne he was not received no not by them First He came to them in his Ordinances They had the 1. How in his Ordinances Ministry of the word He hath not dealt so with every Nation Psal 147. ult Neither have the Heathen knowledge of his wayes but he sheweth his word to Jacob and his statutes and judgments to Israell Christ came in his word The Scripture is but the shell Christ is the kernell The Scripture is the Cabinet Christ is the Jewell Scripturae sunt fasciae in quibus involutus est puer Jesus This the Prince of Antwerpe was wont to say The Scriptures are the swadling Cloaths in which Christ is wrapt So Christ came in the word in a great many personall types that did fore-signifie him He came in Melchisedeck He himselfe Gen. 14. 18. being the true King of Righteousnesse the King of peace He came in Joshua he being the true Leader of men into the heavenly Canaan He came in Isaac he being the true Joshua 4. 19. Gen. 18. 12. Gen. 22. 6. Son of Laughter The cause of his peoples joy bearing his owne Crosse as Isaac bore the Wood. So in all other personall Types He came in the Sacrifices under the Law they all signified Him Therefore they offered the Morning and Evening Sacrifice The Evening sacrifice was offered at the same hour in which Christ was after nailed to the Crosse And he did so purposely to make it appear that He came to fulfill all those Sacrifice He came in the Sacrament the Lamb slain The passe-over was a Type of Christ Christ our passe-over was sacrificed for us Manna was a Type of him And so the water in the Rock that was Christ So he came in his Ordinances to the Jewes but they did not receive him Let two Prophets answer that Isa 8. 12. I have written to him speaking of Ephraim the great things of my Law but they were counted as a strange thing Christ came in the Word and they looked at the word as if it concerned not them they accompted it as a strange thing this for the Law And for the Gospell whereof Isaiah was a Preacher in that age the most Evangelicall of all the Prophets see what he saith Isa 53. 1. Who hath believed our report and to whom is the arm of the Lord revealed Here is Christ comes to his owne in his Ordinances and not received the report of him not believed his Law accompted a strange thing Secondly Christ in the flesh The word was made flesh 2. How in the flesh and dwelt amongst us He conversed in the land of Judea This was an act of speciall favour For one to receive a man into his house is a favour What was it for Christ to become man himselfe to assume the Manhood into one and the same Person into the Godhead yet this he did He came to his owne did they receive him Search the Sciptures some kind of reception there was when He was born But what Here is a King born where is his Pallace Matth. 2. 2● Luk. 2. 7. Matth. 2. 14. The stable for beasts is his Court His Chamber of presence a Manger Before He can go He is forced to flye to Egypt in his Mothers armes and at his return what entertainment findeth he The Gadarenes prefer their swine Mar. 5. 17. 15. 13. before him the Jews cry out Crucifie him crucifie him Not him but Barabbas Which is excellently set forth in that Parable of the Master of the Vineyard wherein Christ Luk. 20. 9. telleth us How the Master of the Vineyard after other Messengers sent sendeth his own Son And the husbandmen said This is the heir let us slay him This was the entertainment Christ found when he came to his own This for the Explication of it In the first place it hinteth us to a considerable Parallel 1. Christ not received nor Antichrist avoided between Christ and Antichrist in regard of their Entertainment Christ came and was to be received Antichrist was to come and to be shunned The Scripture had foretold that Christ should come when the Scepter should depart from Judah Therefore about that time they began Gen. 49. 10. to look for the Consolation of Israel as Simeon and the rest Luk. 2. 25. did 2 Thess 2. 7. When that which withholds is taken out of the way then the man of perdition shall be revealed Accordingly Christ came at his time and Antichrist came at his time and yet neither was Christ received nor Antichrist shunned as he should have been and all upon a false surmise They looked not at Christ at that time but as a temporall Monarch therefore they received him not because he came in a mean condition Antichrist came in his time up-starts the Pope when the Emperour went down But they looked for Antichrist as a Tyrant that should with fire and sword over-run the world but he came in sheep's Antichrist's hypocriticall delusion cloathing as a Lamb therefore they shunn'd him not upon this mistake onely As some godly Jews when Christ came gave him entertainment as the Messias so when Antichrist came some believers were stirred up to cry out that the Pope was Antichrist and so to write against him from his first rise After Antichrist had been in the world a while people began to