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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25250	Ultima, = the last things in reference to the first and middle things: or certain meditations on life, death, judgement, hell, right purgatory, and heaven: delivered by Isaac Ambrose, minister of the Gospel at Preston in Amoundernes in Lancashire.; Prima, media, & ultima. Ultima.	Ambrose, Isaac, 1604-1664.	1650 (1650)	Wing A2970; ESTC R27187	201,728	236

ULTIMA The last things in reference to the First and Middle things OR CERTAIN MEDITATIONS on Life Death Judgement Hell Right Purgatory and Heaven Delivered by ISAAC AMBROSE Minister of the Gospel at PRESTON in AMOUNDERNES in LANCASHIRE Deut. 32.29 O that they were wise that they understood this that they would consider their latter end Ecclus. 7.36 Whatsoever thou takest in hand remember the end and thou shalt never do amiss LONDON Printed for J. A. and are to be sold by Nathanael Webb and William Grantham at the Grey-hound in Pauls Church-yard 1650. To the Reader READER NOt to stay thee too long at the doore come in and thou mayst in this fabrick see these severall partitions Here is Mans misery in his Life Ser. 1. Death Ser. 2. Judgement Ser. 3. The Execution Ser. 4. Gods mercie in our Redemption Ser. 5. Salvation Ser. 6. The first part may bring thee to a sight and sense and sorrow for sin the second to a sight of Christ and a comfort in Christ and these are the principall means of conversion Nor is the work unprofitable if thou beest converted use them as daily Meditations and they will keep thee from sin and help thee towards heaven One of our Worthies can tell thee that Nothing more strongly bends men to sin then securitie or incogitancie of these things If thou ask what things he answers The end of our creation and redemption the certaintie of death the uncertaintie of life the severe account we must give the just retribution we shall have the miserie of the damned in hell the blessedness of the Saints in heaven these things being sadly and frequently thought upon would quench our burnings and lustings after sinne And true thou mayest find it that such good thoughts and an inordinate life are scarce consistible Will you hear another A serious and fruitfull meditation on these things so blessed M. Bolton hath ever been holden very materiall and of speciall moment to make us by Gods blessing more humble unworldly provident and prepared for the evil day And I take it every one of these following subjects would be an excellent theam or matter for our deliberate meditation See the Middle things Chap. 7. Sect. 4. Read then and practise these Meditations and I trust by these means thy end will be Heavens happiness So ends this work and to that end solely next to Gods glory I built it for thee Farewell Thine in all services I may for thy souls salvation I. A. Lifes Lease GEN. 47.9 Few and evil have the dayes of my life been WHen Pharaoh was Egypts King Joseph Pharaohs Steward and Jacob Josephs father there was a great famine which Pharaoh had dreamed Joseph fore-told and Iacob suffered God that sent Ioseph to Pharaoh brings Iacob to Ioseph the same providence so disposing of all that yet some food must be in Egypt when nothing was found in all the land of Canaan Thither come welcome as you may see in the storie Pharaoh salutes Iacob with this question What is thy age How many are thy dayes How many alas but few what are they alas but evil Thus we find Iacob at his Arithmetick the bill is short and the number but a cyphar Will you hear him cast his accounts First they are dayes and without all rules of falshood by subtraction few by addition full of evil contract all and this is the sum of all Few and evil have the dayes of my live been This Text briefly is the Lease of Iacobs life God the chief Lord inricht his substance yet limits the grant of his time will you question the Lease for what time no more but my life saith Iacob but a life what years no years but dayes saith Iacob but dayes how many not many but few saith Iacob but few how good not good but evil saith Iacob who can blaze the arms of life that finds not in it Crosse and Croslet the lease but a life the tearm but dayes the number few the nature evil nay when all is done we see all is out of date the dayes are not but are past they have been Few and evil have the dayes of my life been We must you see invert the Text and begin with that on which all hangs it is but my life saith Iacob Life VVOuld you know what is that take but a view of Nature and Scripture these will sufficiently describe our life First Nature whose dimme eye sees thus far what is it but a Rose Ut rosa Paestano languet adepta jugo Tifernas Ut herba solstitialis Plaut saith Tifernas which if you view in its growth the cold nips it heat withers it the wind shakes it be it never so fair it withers be we never so lively immediately we die and perish A Rose that is too beautifull Life is but grasse saith Plautus green now withered anon thus like the flower that is cut in Summer as soon as we are born Death is ready with his Sythe as soon as we are dead Angels gather in the harvest on whose wings we are carried to that Barn of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philemon Grasse no saith Philemon life is no better then a counterfeit picture what if the colours be fair and the resemblance near the shadow of death Scena est ludus quoque vita Luscin Cum parumper se ostendisset mox se abscondit Anonymus Rodol Agric. Tu quicscis securus in modum gliris sepultus jaces Philonius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristophanes and the Curtains of our grave will darken all A picture that is too honourable life is a worse resemblance but a Play saith Luscinius we enter at our birth and act all our life presently there is an exit or a back return and away we go shutting all up with a sudden Tragedie A Play that is too large Anonymus being asked what was life he shews himself a little then hides himself amain his meaning was this our life is but a little show and no sooner are we seen but immediately are we hid and gone A show that is too pleasant life is nothing but a sleep saith Philonius we live secure and Dormise-like we slumber away our time when all is done as if all this were too little we sleep again and go from our grave the bed to that bed our grave A sleep that is too quiet it is nothing but a dream saith Aristophanes all our worldly pleasures are but waking dreams at last Death rouzeth our souls that have slept in sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pind. in Pyth. Vita quid nisi mortis imago Cato then lifting up our heads and seeing all gone we awake sorrowing A dream or the dream of a shadow saith Pindarus the worst the weakest dream that can be imagined sure one step further were to arrive at deaths door and yet thus farre are we lead by the hand of Nature nay if you will lower death su●ceeds life and life

furnish one Epicures table Sivill sends fruit Canary sugars Moluques spices Egypt balsamum Candy oyls Spain sweet meats France wines our own land cannot satisfie but forrein kingdomes and countreys must needs be sacrificed to our belly-gods but what dainties have such Nabals when they come to hell there is a black banquet prepared for devils and reprobates the first dish is weeping the second gnashing of teeth and what mirth is there where these two courses must last all the feast The lazie Friar sweating at 〈◊〉 long meats and meals Heu quantum patimur cries he alas how much do we suffer which are Friars but alas how much must you suffer at this supper where the meat is poyson the attendants furies the musick grones and time without end the sauce of every dish See here the provision for the damned their chains loose not their fire cools not their worm dies not their woes end not such gall and vinegar bitters every morsell God hath proportioned this punishment for these sheaves they are sent from surfets to an emptie dungeon that sent away beggars empty from their doors But more Bundles yet where is Drunkennesse with her rioters Lo they are trodden under foot saith the Prophet Esay 28.3 they whose tables were full of vomit and filthinesse are now driven to that scarcitie and want that not a cup of wine nor a draught of beer nor a drop of water can be got in all hell for them Sinne must have its punishment in a just proportion the tongue of that rich man that had turned down so many ●uns of wine cannot procure in hell one pot of water to cool it in his tongue he sinned in his tongue he is tormented fiery heats breed a scorching thirst yet because he denied Lazarus a crum of bread Lazarus must not bring him a drop of water how a drop of water alas what are ten thousand rivers or the whole sea of water unto that infinite world of fire here is a poor suit indeed what begs he but a cup of water an handfull of water a drop of water nay were it but a wet finger to cool the tip of his scorched tongue Hearken ye drunkards and fear these flames that one day must parch your tongues Here you may recreate your selves by sleep when you have too much or by idle company when you would have more but hereafter you shall find no means to qualifie these pains sleep there is none though it be nothing but an everlasting night friends there be none though all could professe their everlasting loves you may indeed commerce with some company but who are they save devils and reprobates miserable comforters in the same condemnation Who is not sober that knows what portion must befall these reprobates their mouthes drie as dust their tongues red as fire their throats parcht as coals all their bowels clung together as the burning parchment He that sows iniquity shall reap vanity the drunkard that abuseth so much wine must there want a little water his tongue shall cleave to the roof of his mouth and goblets of boyling lead runne down his throat as the pleasure so the pain he was comforted and is tormented And yet more Bundles where is Covetousnes and her gripers O the iron age we live in was there ever lesse love ever more dissembling the covetous hoardeth holdeth oppresseth or it may be puts out to usury but never without sureties pledges morgages bills or bonds Think of those bonds ye covetous that must hind you in bundles had you then ten thousand worlds and were they all composed of purest gold and brim-full with richest jewels yet would you call them all at the foot of some Lazarus for one drop of water or one puff of wind to cool any part or piece of your tormented members See the cruell effect of sinne he that hath no pity shall not be pitied no he shall have j●d●ement without mercy that hath shewed no mercy James 2.13 Jam. 2.13 Thus to pay the covetous in his own coin coffers and chests shall be brought before him there shall devils ring him a peal of this damned coin of pounds of shillings of pence these accounts shall sound through his ears and to satisfie his heart melted gold shall be poured down his throat yea he shall be served too with his meat in pl●●● and plate and meat all boil together to his loathed supper thus hath God satisfied him that could never satisfie himself his gold now wants no weight his silver is not scarce mountains and loads are prepared for him to his greater torments Yet again more Bundles where is Adultery with her minions Lo ugly fiends do embrace them and the furies of hell be as their bosome concubines I have read somewhere but I will not deliver it as a truth that a voluptuous man dying and going to this place of torment he was there saluted in this fearfull manner First Lucifer commands to fetch him a chair and forthwith an iron chair red-hot with sparkling fire was brought and he set thereon this done Lucifer commands again to fetch him drink and a drink of melted lead was brought in a cup which they straightway pouring into his open mouth anon it came running out of all his members this done Lucifer commands again that according to his use they should fetch him musitians to make him merry and a sort of musitians came with hot glowing trumpets and sounding them at his ears whereto they laid them anon there come sparks of fire leaping out of his mouth his eyes and nostrils all about him this done Lucifer commands again that according to his wonted manner he should have his Concubines and upon this they bring him to a bed of fire where Furies give him kisses fiery Serpents hug about his neck and the gnawing worm sucks bloud from his heart and breasts for ever and ever Howsoever in this story it may be altogether truth was not brought a bed yet imagine what a welcome shall be to the damned souls their eyes shall startle their ears glow their nostrils suck up flames their mouthes taste bitternesse and for the sense of feeling according to the measure of their sin they are wrapped in the grisly embracements of stinging and stinking flames where now are those daintie delights sweet musick merrie companie are all left behind and is there no recreation in those smokie vaults Unhappie dungeon where there is no order but horrour no singing but houling no ditties but their woes no consorts but shrieks no beautie but blacknesse and no perfumes or odour but pitch and sulphur Let the heat of this fire cool the heat of your lust pleasure ends with pain In as much saith God as the harlot glorified her self and lived in pleasure so much give ye to her torment and sorrow Rev. 18.7 Rev. 18.7 You see now Beloved what Tares are in bundles the Proud Gluttons Drunkards Covetous Adulterers these and such others are bundled by the

then of thorns Thus for the beginning what then is the increase of this This increase say Physitians is when the symptomes more manifestly appear either of life or death and no sooner was our Saviour born but he had manifest tokens evidently showing that for us he must die If you run through his life what was it but a sicknesse and a purge Consider his parcitie in abstinence his constancie in watching his frequencie in prayer his assiduity in labour But how soon and Herod makes him flee into Egypt and live an exile in a strange land At his return he dwels at Nazareth and there is accounted Jesus the carpenter Mark 6.3 When he enters into his Ministerie he hath no house to repose him no money to relieve him no friends to comfort him See him first set on by Satan then by men he is led into the wildernesse by the spirit and there he fasts fourty dayes and fourty nights without bit of bread or drop of water The devil seeing this opportunitie begins his temptation who presently overcome the Jews follow after him with hue and cry mark but their words and works In word they call him a glutton a drunkard a deceiver a sinner Matt. 11.19.27.63 John 9.24.10.20.8.48 Psal 35.12 a mad-man a Samaritane and one possessed with a devil Good words I pray is not he the anointed of God the Saviour of men yes but they rendred me evil for good and hatred for my good will said the Psalmist in his person When therefore he did miracles he was a sorcerer when he reproved sinners he was a seducer when he received sinners he was their favourer when he healed the sick he was a breaker of the Sabbath when he cast out devils it was by the power of devils what and how many unjust contumelies indured he of the Pharises who sometimes cast him out of the citie accused him of blasphemy cryed Out upon him he was a man not worthy to live And as they say they do observe but their works First they send officers to apprehend him but they being overcome with the grace of his speeches return onely with this answer John 7.46 Never man spake like this man Then took they up stones to stone him but by his miraculous passage whiles they are a conspiring his death he escapes out of their hands John 10.39 then lead they him to an hill thinking to throw him down headlong and yet all would not do for ere they are aware of it Luke 4.30 he fairly passeth through the midst of them all At last his last passion draws near and then men and devils combine in one to make him at once wretched and miserable He is despised and rejected of men yea he is a man full of sorrows saith the Prophet and hath experience of infirmities Esay 53.3 Esay 53.3 Or for a further inquirie let us do what our Saviour bids Search the Scriptures John 5.39 for they are they which testifie of him We have but two Testaments in the whole Bible and both these give full evidence of Christs miserable life In the Old Testament it was prefigured by Adams penalties Abels death Abrahams exile Isaacs offering Jacobs wrestling Josephs bonds Jobs suffering Davids mourning yea the Prophets themselves were both figures and delivered prophesies of our Saviours afflictions Thus Esay of him Surely he hath born our griefs and carried our sorrows yet we did not esteem him stricken smitten of God and afflicted Esa 53.4 Esay 53.4 Thus Jeremy of him He gives his cheeks to him that smites him he is filled full with reproach Lam. 3.30 Lam. 3.30 Thus Daniel of him After threescore and two weeks shall Messiah be slain and shall have nothing Dan. 9.26 Dan. 9.26 Thus Zechary of him What are these wounds in the midst of thy hands and he shall say With these wounds was I wounded in the house of my friends Zach. 13.6 Zech. 13.6 But come we to the New Testament and in every Gospell we may not onely read but see him suffer Matthew who relates the history of his life what writes he but a tragedy wherein every chapter is a scene Look through the whole book and you read in the first Chapter Matth. Chap. 1 Ioseph will not father him in the second 2 Herod seeks to kill him in the third 3 Iohn the Baptist would needs out his humility deny him baptisme in the fourth 4 he fasts fourty days and fourty nights and is tempted in the wilderness in the fifth 5 he fotetells persecutions and all manner of evill against his Apostles in the sixth 6 he teacheth his church that strict course of life in fasting praying giving of almes and forgiving of enemies in the seventh 7 he concluds his Sermon made on the top of a mountain in the eighth 8 he comes down and towards night hath no house to harbour in nor pillow to rest his head on in the ninth 9 he is rebuked of the Pharises for not fasting in the tenth 10 all men hate his disciples for his sake in the eleventh 11 they call him that knew no excesse a glutton and a drunkard in the twelfth 12 they tell him how he casts out devils through Beelzebub prince of devils in the thirteenth 13 they are offended at him and derive his pedigree from a Carpenter in the fourteenth 14 Herod thinks him to be Iohn Baptists ghost in the fifteenth 15 the Scribes reprehend him for the breach of their traditions in the sixteenth 16 the Sadduces tempt him for a token in the seventeen 17 he pays tribute to Cesar in all the rest he foretels and executes his passion now count not chapters but hours from that hour wherein he was saught for untill the sixth hour of his crucifying one betrayes him another apprehends him one binds him another leads him bound from Pilate to Herod from Herod back again to Pilate thus they never leave him till his soul leave the world and he be a dead man amongst them You have seen the beginning and increase and we 'll now draw the Curtains that you may behold the Bridegroom where he lyeth at Noon day to wit in the state or vigour of his grievous sufferings This state or Akmen say Physitians is when nature and the disease are in greatest contention when all the symptomes are become most vehement so that neither nature or the infirmity must needs have the victory and although say Divines all Christs life was full of miseries Kecker Syst l. 3. c. 4. yet principally and chiefly is that called his passion in Scripture which he indured two days before death and to this extream passion saith a Modern is the purging of sins chiefly attributed Come then ye that passe by behold and see if there was ever any sorrow like unto this sorrows which is done unto him in the day of Gods anger Lament

ministers messengers and howsoever it would dazle us to behold their faces yet cannot the brightest Angels stand before God but they are fain to cover their own faces with a pair of wings the difference may appear in Revel 5.13 14. Rev. 5.13 14. where the Lambe is said to sit upon the Throne but the four Beasts and four and twenty Elders fall down and worship him Esai 6.2 Is not here a great distance betwixt the Lamb in his Throne and the Beasts at his feet and yet thus farre will the Lamb descend that for our sakes he will disthrone himself reject his state take the office of an Angel to bring us the glad tidings of salvation in purging our sinnes And was he an Angel nay that was too much he was made saith the Apostle a little lower then the Angels for the suffering of death Heb. 2.9 Heb. 2.9 What the Son of God to be made lower then the Angels here was a leap beyond the reach or compass of all humane thoughts he that made the Angels is made lower by a little then the Angels the Creator is not onely become a creature but inferiour to some creatures that he did create O yee Angels how stand yee amazed at this humility that God your Master should become meaner then his servants that the Lord of heaven should deny the dignity of powers principalities Cherubims Seraphims Arch-Angell or Angell O Iesu how contrary art thou to thy aspiring Creatures some Angels through pride would needs be as God but God through humility is made lower then the Angels not equall with them but a note below them as David that sweet singer of Israel sung thou madest him little lower then the Angels Psalm 8.9 Psal 8.9 cited also in the person of Christ Heb. 2.7 But how much lower by a little saith Paul and if you would know what that little was he tels you again that he took not on him the nature of Angels but he took on him the seed of Abraham Heb. 2.16 Heb. 2.16 Here is that great abysse which all the powers of heaven could no less but wonder at Abrahams Lord is become Abrahams Son the God of Abraham the God of Jsaac and the God of Iacob hath took upon him the seed of Abraham the seed of Isaac and the seed of Iacob wonder above wonders that God should take the shape of Angels is more then we can think but to take on him the nature of man is more then the tongue of Angels can express that the King of heaven should leave his glorious mansion and from the bosome of his Father come into the womb of his mother from that company of Angels and Arch-Angels to a rude rout of sinfull men Tell ye the daughters of Sion behold thy King cometh unto thee saith the Prophet Esay in the 62. Chap. 11. vers Isai 62.11 what could he lesse and what canst thou more wonderfull love that he would come but more wonderfull is the manner of his coming he that before made man a soul after the image of God now makes himself a body after the image of man and he that was more excellent then all Angels becomes lesser lower then the Angells even a mortall miserable wretched man But what man as he is King of heaven let him be King of all the world if he be man let him be the ruler of Mankinde no thou art deceived O Jew that exspectest in thy Saviour the glory of the world fear not Herod the loss of thy Diadem for this child is born not to be thy successor but if thou wilt believe to be thy Saviour was he a King on earth alas look through the Chronicles of his life and you finde him so far from a King that he is the meanest subject of all men where was he born but at Bethlehem a little City where did the shepherds find him but in a sorry cottage who were his Disciples but poor Fisher-men who his companions but Publicans and sinners is he hungry where stands his Table but on plain ground what are his dainties but bread and a few fishes who are his guests but a rout of hungry starved creatures and where is his lodging but at the stern of a ship here is a poor King without either presence or bed-chamber The foxes have holes and the birds of the air have nests but the Son of man hath not whereon to lay his head Matth. 8.20 Matth. 8.20 Descend we a little lower and place him in our own rank what was he but a Carpenter say the Jews in scorn Is not this the Carpenter Maries son Mark 6.3 Mark 6.3 A poor trade sure but to shew us that he was man and how much he hated idleness some time he will bestow in the labours of mans life but O wonder if he will reject majesty let him use at least some of those liberall arts or if he will be mechanicall let him choose to some noble trade Thy Merchants were the great men of the earth said the Angell to Babylon Apoc. 18.23 Apoc. 18.23 Ay but our Saviour is no Adventurer neither is he so stockt to follow any such profession once indeed he travelled into Aegypt with Ioseph and Mary but to shew us that it was no prize you may see Mary his mother steal him away by night without further preparation what gone on a suddain it seems there was no treasure to hide no hangings to take down no lands to secure his mother needs do no more but lock the doors and away what portion then is for the Lord of heaven O sweet Jesu thou must be content for us to hew sticks and stocks besides which after his coming out of Aegypt about the seventh year of his age untill his baptisme by Iohn which was the thirtieth we find little else recorded in any Writers profane or Ecclesiasticall And are we now at our just Quantum alas what quantity what bounds hath the humility of our Saviour is he a Carpenter that were to be master of a trade but he took on him saith the Apostle the form of a servant not a master Phil. 2.7 Phil. 2.7 It is true he could say to his Apostles Ye call me master and Lord and yee say well for so I am Ioh. 13.13 Ioh. 13.13 and yet at that very instant mark but his gestures and you may see their Lord and Master become a servant to his servants his many offices express his services Ioh. 13.4 5. when he rose from supper and laid a side his upper garments and took a towell and girded himself and after that he had poured water in a basen begun to wash his disciples feet and to wipe them with the towell wherewith he was girded O ye blessed spirits look down from heaven and you may see even the Almighty kneeling at the feet of men O yee blessed Apostles why tremble ye not at this so wonderfull sight of your lovely lowly Creatour

Peter what doest thou Is not he the beauty of the heavens the Paradise of Angels the brightness of God the Redeemer of men and wilt thou notwithstanding all this let him wash thy feet no leave O Lord leave this base office for thy servants lay down the towell put on thy apparell see Peter is resolute Lord doest thou wash my feet no Lord thou shalt never do it Yes Peter thus it must be to leave thee and us a memoriall of his humility I have given you an example saith Christ that ye should do as I have done unto you Vers 15. and what hath he done but for our sakes is become a servant yea his servants servant washing and wiping not their hands or heads but the very meanest lowest parts their feet And yet there is a lower fall How many hired servants said the Prodigall at my fathers house have bread enough Luk. 15.17 and I die for hunger and as if our Saviours case were like the Prodigals you may see him little lower then a servant yea little better then a beggar Yee know saith the Apostle the grace of our Lord Iesus Christ that though he was rich yet for your sakes he became poor 2 Cor. 8.9 2 Cor. 8.9 poor indeed and so poor that he was not worth a penny to pay tribute till he had borrowed it of a fish Mat. 17.27 Matth. 17.27 See him in his birth in his life in his death and what was he but a pilgrim that never had house to harbour in a while he lodges in an oxen-stall thence he flies into Aegypt back he comes into Galilee anon he travels to Jerusalem within a while as if all his life were but a wandring you may see him on mount Calvary hanging on the cross was ever any beggars life more miserable he hath no house no money no friends no lands and howsoever he was God the disposer of all yet for us he became man a poor man a mean man yea the meanest of all men and this another step downwards But this now low enough men are the image of God ay but the Son of God is not used as a man but rather as a poor dumb beast appointed to the slaughter what was he but a sleep said Esay of him Esai 53.7 Esay 53.7 a sheep indeed and that more especially in these two qualities First as a sheep before the shearer is dumb so he openeth not his mouth and to this purpose was that silence of our Saviour when all those evidences came against him he would not so much as drop one syllable to defend his cause if the high Priests question him What is the matter that these men witness against thee Matthew tells us that Iesus held his peace Mat. 26.63 Matth. 26.63 If Pilate say unto him Behold how many things they witness against thee Mark tells us that Iesus answered him nothing Mark 15.5 Mark 15.5 If Herod question with him in many words because he had heard many things of him Luke tells us that he answered him nothing Luk. 23.9 Luk. 23.9 As a poor sheep in the hands of the shearer he is dumb before his Judges and accusers whence briefly we may observe Christ came not to defend but to suffer condemnation Secondly as a sheep he is dumb and as a sheep he is slain Esa ibid. He was led saith the Prophet as a sheep to the slaughter O Jesu art thou come to this to be a man who art God a sheep who art man and so for our sakes far inferiour to our selves nay worse a sheep how not free as one that is leaping on the mountains or skipping on the hills no but a sheep that is led led whether not thither as David was who could say of his Shepherd that he fed him in green pastures and led him forth besides the waters of comfort no but led to the slaughter He is a sheep a sheep led Psal 23.2 a sheep led to the slaughter and such a slaughter that were he a dumb creature yet great ruth it were to see him so handled as he was by the Jewes And yet will his humility descend a little lower as he was the poorest of men so the least of sheep like a lamb saith the Apostle Act. 8.32 Act. 8.32 and Behold the Lamb said Iohn the Baptist even the Lamb of God which takes away the sin of the world Joh. 1.29 Joh. 1.29 This was that Lamb which the Paschall Lamb prefigured Your Lamb saith God to the Israelites shall be a Lamb without blemish and the bloud shall be a token for you that I will pass over you Exod. 12.13 Exod. 12.5 and 13. But was ever lamb like the Lamb of God he is without blemish saith Pilate I find no fault in him Luk. 23.4 Luk. 23.4 and the sprinkling of his bloud saith Peter is the right token of election 1 Pet. 1.2 1 Pet. 1.2 Such a lamb was this Lamb without blemish in his life and whose bloud was sprinkled at his death in life and death ever suffering for us who had he not done so should for ever and ever have suffered our selves Tell me O thou whom my soul loveth where thou feedest saith the Church in Canticles tell me yes If thou knowest not saith our Saviour go thy way forth by the foot-steps of the flock Cant. 1.8 Cant. 1.8 Our Saviour is become a man a sheep a lamb or if this be not humility enough he will yet take a leap lower What is he but a worm and no man yea the very scorn of men and the outcast of the people Psal 22.6 Psal 22.6 Did you ever think we could have brought our Saviour to thus low a degree what beneath a lamb and no better then a worm Heaven and earth may well ring of this as being the greatest wonder that ever was there is any bitter potion due to man which the Son of God will not partake of to the utmost dregs and therefor● if Iob say to the worm Iob 17.14 Iob. 25.6 thou art my sister and mother nay if Bildad say Man is a worm and the son of man is but a worm which is more then kindred behold our Saviour stooping thus low himself what is he but a man nay as if that were too much a worm and not a man as sung the Psalmist of him I am so low that unless we think him no body we can down no lower and yet here is one leap more that if we take a view of it we may suppose him to be nothing in esteem a No-body indeed Look we at every man in respect of God and the Prophet tells us All nations before him are as nothing Esai 40.17 Esai 40.17 And if man be thus why sure the son of man will be no lesse see then to the wondrous astonishment of men and Angels how greatness it self Ex omni seipsum ad nihil redegit